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THE  HOMILIES  OF 


THE  ANGLO-SAXON  CHURCH. 


THE  FIRST  PART. 

CONTAINING 

THE  SERMONES  CATHOLICI, 


HOMILIES  OF  jELFRIC. 

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

VOL.  II. 


Bv  BENJAMIN  THORPE,  F.S.A. 


LONDON: 

PRINTED  FOR  THE  ASLFRIC  SOCIETY. 

MDCCCXLVI. 

W 


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PRINTED  BY 


RICHARD  AND  JOHN  E.  TAYLOR, 

RED  LION  COURT,  FLEET  STREET. 


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ADDENDA  AND  CORRIGENDA. 


VOL.  I. 

Page  86,  line  7,  He  hriftode,  add  in  translation , He  was  seized  with  fever. 

— 115, — 11,  for  we  read  ye. 

— 119,  — 14,  for  one  read  certain  ones. 

— 124,  — 4 from  bottom,  for  ce  read  be. 

— 130,  — 12,  for  gefremmam  read  gefremman. 

— 135,  — 4 from  bottom,  after  temple  add , as  it  was  appointed  in  God's 

law. 

— 154,  — 12,  for  neoxna-  read  neorxna-. 

— 167,  — 7,  for  text  read  exposition. 

— 189,  — 18,  after  prophecy  add,  Now  are  the  two  institutions,  psalm- 

singing and  prophecy. 

— 217,  — 21,  for  evening  read  eve : so  line  27,  Saturday  night  and  Sunday 

night,  are  the  nights  preceding  those  days . 

— 285,  — 3 from  bottom,  for  Ghost  read  Will. 

— 313,  last  line,  for  precepts  read  doctrine. 

— 353,  line  8,  for  common  things  read  simple  viands. 

— 416,  — 5,  far  gesihum  read  gesiftum. 

— 422,  last  line, /or  gudum  read  godum. 

— 425,  line  19,  for  leaded  read  loaded. 

— 428,  — 1, 2,  for  ceac-fulne  read  ceac  fulne. 

— 429,  — 2,  for  jugful  read  Jug  full. 

VOL.  II. 

Page  17,  line  5 from  bottom,  after  said  add,  “ God  ascendeth  to  heaven  with 
great  joy."  And  again  the  same  said, 

— 30,  — 20,  for  we  ar5  read  wear®. 

— 31,  — 15,  for  followed  read  believed. 

— 40,  — 21,  for  Criste  read  Crist. 

— 52,  — 12,  for  min  read  mid. 

— 152,  — 2 from  bottom,  for  litSe  bige  read  liSebige. 


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SERMONUM  RUBRICS 


QUI  IN  HOC  VOLUMINE  CONTINENTUR. 


Praefatio 1 

Praefatio,  Saxonice 2 

I.  Nativitas  Domini  4 

II.  N a tale  S.  Stephani  Protomartyris 24 

III.  Sermo  in  Epiphania  Domini 36 

IV.  Dominica  II.  post  Epiphania  Domini 54 

" V.  Dominica  Septuagesima  72 

VI.  Dominica  in  Sexagesima  88 

VII.  Dominica  I.  in  Quadragesima  98 

VIII.  Dominica  II.  in  Quadragesima 110 

- IX.  S.  Gregorii  Papas  Urbis  Roman®  Inclyti 116 

X.  Depositio  S.  Cuthberhti  Episcopi 132 

XI.  S.  Benedicti  Abbatis 154 

XII.  Dominica  in  Media  Quadragesimae  188 

Secunda  Sententia  de  hoc  ipso 212 

XIII.  Dominica  V.  Quadragesimse 224 

XIV.  Dominica  Palmarum.  De  Passione  Domini ... . 240 

XV.  Sermo  de  Sacrificio  in  die  Pascae 262 

XVI.  Alius  Sermo  de  die  Pascae 282 

XVII.  Feria  IV.  in  Hebdomade  Pascae 288 

XVIII.  Apostolorum  Philippi  et  Jacobi  294 

De  S.  Jacobo  Apostolo 298 

XIX.  Inventio  S.  Crucis 302 

XX.  SS.  Alexandria  Eventii  et  Theoduli 308 

XXI.  Feria  Secunda.  Litania  Majore  314 

XXII.  In  Litania  Majore.  Feria  Tertia 332 

XXIII.  Alia  Visio  348 

XXIV.  Hortatorius  Sermo  de  Efficacia  S.  Missae 356 


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CONTENTS. 


P»ge 

Praefatio 1 

Preface  3 

I.  *The  Nativity  of  the  Lord  5 

II.  The  Nativity  of  St.  Stephen  Protomartyr  ....  25 

III.  Sermon  on  the  Lord's  Epiphany  37 

IV.  The  Second  Sunday  after  the  Lord's  Epiphany  55 

V.  Septuagesima  Sunday  73 

VI.  Sexagesima  Sunday 89 

VII.  The  First  Sunday  in  Lent 99 

VIII.  The  Second  Sunday  in  Lent Ill 

4X.  St.  Gregory  the  Great,  Pope  of  Rome  117 

X.  The  Deposition  of  St.  Cuthberht,  Bishop 133-^ 

XI.  St.  Benedict,  Abbot  155"-" 

XII.  Midlent  Sunday 189 

Second  Discourse  on  the  same 213 

XIII.  The  Fifth  Sunday  in  Lent 225 

XIV.  'Palm  Sunday.  On  the  Lord's  Passion  241 

XV.  ■ A Sermon  on  the  Sacrifice  on  Easter-day 263 

XVI.  Another  Sermon  on  Easter-day  283 

XVII.  Wednesday  in  Easter  Week 289 

XVIII.  The  Apostles  Philip  and  James  295 

Of  St.  James  the  Apostle 299 

XIX.  The  Invention  of  the  Holy  Cross 303 

XX.  The  Saints  Alexander,  Eventius  and  Theodulus  ’ 309 

XXI.  Monday.  On  the  Greater  Litany 315 

XXII.  On  the  Greater  Litany.  Tuesday  333 

XXIII.  Another  Vision .^. 349 

^ XXIV.  A Hortatory  Sermon  on  the  Efficacy  of  the  Holy 
j Mass  357 


VI 


CONTENTS. 


f 


' ^ XXV. 
XXVI. 
XXVII. 
XXVIII. 

XXIX. 

XXX. 

XXXI. 

XXXII. 

XXXIII. 

XXXIV. 

XXXV. 

XXXVI. 

XXXVII. 

XXXVIII. 

XXXIX. 


XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 

XLV. 


In  Litania  Majore.  Feria  IIII 

Dominica  III.  post  Pentecosten  

Alia  Narratio  de  Evangelii  Textu 

In  Festivitate  S.  Petri  Apostoli 

Item  de  S.  Petro  

Dominica  V.  post  Pentecosten  

Dominica  IX.  post  Pentecosten 

Natale  S.  Jacobi  Apostoli 

SS.  Septem  Dormientium 

Dominica  XII.  post  Pentecosten  

Assumptio  S.  Mariae  Virginia  

Dominica  I.  in  Mense  Septembri,  quando  legitur 

Job 

Dominica  Sextadecima  post  Pentecosten 

De  Sancta  Maria  

Natale  S.  Mathaei  Apostoli  et  Evangelistae  .... 

Passio  ejusdem  

Passio  SS.  Apostolorum  Simonis  et  Judae 

Depositio  S.  Martini  Episcopi  

De  ejus  Obitu  

Excusatio  Dictantis  

In  Natale  Unius  Apostoli 

In  Natale  Plurimomm  Apostolorum  

In  Natale  SS.  Martyrum 

In  Natale  Unius  Confessoris 

In  Natale  SS.  Virginum 

In  Dedicatione  Ecclesiae  

Pater  Noster,  Se  Laessa  Creda,  Maesse-Creda, 

Orationes  

De  Pcenitentia 


P»g« 

360 

370 

378 

380 

384 

394 

404 

412 

424 

426 

438 

446 

460 

466 

468 

472 

480 

498 

516 

520 

520 

528 

536 

548 

562 

574 

596 

602 


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CONTENTS. 


vii 


P»g« 

XXV.  On  the  Greater  Litany.  Wednesday  361 

XXVI.  The  Third  Sunday  after  Pentecost  371 

XXVIL^-Another  Narrative  on  the  Text  of  the  Gospel . . 379 

XXVfIL  On  the  Festival  of  StJBeter  the  Apostle 381 

Likewise  of  St.  Peter  385 

XXIX.  The  Fifth  Sunday  after  Pentecost 395 

XXX,  The  Ninth  Sunday  after  Pentecost  405 

Yfcfn  The  Nativity  of  St.  James  the  Apostle 413 

XXXII.*  The  Seven  Holy  Sleepers 425  - 

XXXIII.  The  Twelfth  Sunday  after  Pentecost  427 

XXXIV.  The  Assumption  of  the  Holy  Virgin  Mary  ....  439 

XXXV.  The  First  Sunday  in  September,  when  Job  is  read  447 

XXXVI.  The  Sixteenth  Sunday  after  Pentecost 461 

Of  Saint  Mary  467 

XXXVII.  The  Nativity  of  St.  Matthew,  Apostle  and  Evan- 
gelist   469 

Passion  of  the  same  473 

XXXVIII.  The  Passion  of  the  Holy  Apostles  Simon  and  Jude  481 

XXXIX.  The  Deposition  of  St.  Martin,  Bishop 499 

Of  his  Death 517 

The  Inditer’s  Apology  521 

XL.  On  the  Nativity  of  One  Apostle  521 

XLI.  On  the  Nativity  of  Several  Apostles 529 

XLII.  On  the  Nativity  of  Holy  Martyrs 537 

XLIII.  On  the  Nativity  of  one  Confessor 549 

XLIV.  On  the  Nativity  of  Holy  Virgins  563 

XLV.  On  the  Dedication  of  a Church  575 

The  Pater  Noster,  the  Minor  Creed,  the  Mass- 

Creed,  Prayers  597 

Of  Penitence 603 


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u s 


• £ 


iFRIC  SOCIETY. 


THE  HOMILIES. 


' OF  THE 


ANGLO-SAXON  CHURCH. 


THE  HOMILIES  OF  A2LFRIC, 


ENGLISH  TRANSLATION. 


By  BENJAMIN  THORPE,  Esq.,  F.S.A. 


VOL.  II.  f ART  VI. 


jffyyilcerj'  tdcgtlk. 


LONDON: 

PRINTED  FOR  THE  JELFRIC  SOCIETY. 

MDCCCXLV. 


PBIRTBD  »T  B1CBABD  AHD  JOBR  I.  TAT  LOB,  BBO  LIOR  COURT,  FLBBT  BTBBBT. 


1NCIPIT  PRiEFATIO  HUJUS  LIBRI. 


IN  NOMINE  CHRISTI  OMNIPOTENTIS. 

iELFRICUS,  humilis  servulus  Christi,  honorabiliet  aman- 
do  Archiepiscopo  Sigerico  perpetuam  sospitatein  optat  in 
Domino.  Fateor  Almitati  tuae,  Domne  venerabilis,  omni- 
modis  me  indignum,  et  quasi  superstitiosuin,  quod  pre- 
sumpsi  tibi  alloqui  divinis  sermocinationibus,  videlicet  per 
codicellum  quern  nuper  tuae  auctoritati  direximus : sed  quia 
nostrum  studium  nimium  laudasti,  gratanter  illam  interpre- 
tationem  suscipiens,  festinavimus  hunc  sequenteni  librum, 
sicuti  Omnipotentis  Dei  gratia  nobis  dictavit,  interpretare, 
non  garrula  verbositate,  aut  ignotis  sermonibus,  sed  puris  et 
apertis  verbis  linguae  hujus  gentis,  cupientes  plus  prodesse 
auditoribus  simplici  locutione  quam  laudari  artificiosi  ser- 
monis  compositione,  quam  nequaquam  didicit  nostra  sim- 
plicitas ; et  licet  multis  injuriis  infestium  piratarum  concutie- 
bamur,  postquam  preefatum  libellum  tuae  Sanctitati  trans- 
misimus,  tamen  nolentes  repperiri  falsidici  promisores,  do- 
lente  animo  hoc  opus  perfecimus.  Igitur  in  anteriore  opere 
ordinavimus  xl.  sermoues,  in  isto  vero  non  minor  numerus 
sententiarum  invenitur,  quamvis  aliquae  illarum  brevitate 
angustentur.  Hoc  quoque  opus  commendamus  tuae  auctori- 
tati corrigendum,  quemadmodum  et  precedens,  precan tes 
obnixe  ne  parcas  oblitterare,  si  aliquas  malignae  haeresis 
maculas  in  eo  repperies,  quia  malo  apud  Benignitatem  tuain 

HOM.  VOL.  if.  u 


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reprehendi  quam  incauta  seductione  apud  inscios  laudari. 
Perlegat  queso  Benignitas  vestra  hanc  nostram  interpreta- 
tionem,  quemadmodum  et  priorem,  et  dijudicet  si  fidelibus 


PRiEFATIO. 

Ic  jELFRIC  munuc  awende  }>as  boc  of  Ledenum  bocum  to 
Engliscum  gereorde,  ]?am  mannum  to  raedenne  ]>e  j>aet  Leden 
ne  cunnon.  Ic  hi  gen  am  of  halgum  godspellum,  and  aefter 
ge8ungenra  lareowa  trahtnungum  hi  asmeade,  j>aera  lareowa 
naman  ic  awrat  on  8aere  aerran  bee,  on  ftaere  Ledenan  fore- 
spraece. Ic  gesette  on  twam  bocum  )?a  gereccednysse  *3e  ic 
awende,  forSan  8e  ic  ‘Sohte  }?ae t hit  waere  laesse  ae8ryt  to  ge- 
hyrenne,  gif  man  8a  ane  boc  raet  on  Snes  geares  ymbryne, 
and  8a  o8re  on  8am  aeftran  geare.  On  aeg8er  )?aera  boca  sind 
feowertig  cwyda,  buton  8aere  forespraece,  ac  hi  ne  sind  na 
ealle  of  godspellum  genumene,  ac  sind  forwel  fela  of  Godes 
halgena  life  o88e  )>rowunge  gegaderode,  )>aera  anra  )?e  Angel- 
cynn  mid  freols-dagum  wur8a8.  ^Etforan  aelcum  cwyde  we 
setton  8a  swutelunge  on  Leden,  maeg  swa-8eah  se  8e  wile 
]?acapitulas  aefter  8aere  forespraece  geendebyrdian.  Nu  bidde 
ic  and  halsige,  on  Godes  naman,  gif  hwa  8as  boc  awritan 
wylle,  }>aet  he  hi  geornlice  gerihte  be  8aere  bysne,  )>e-laes  8e 
we,  Jmrhgyineleasum  writerum,  geleahtrode  beon.  Micel  yfel 
d e8  se  8e  leas  writ,  buton  he  hit  gerihte,  swilce  he  gebringe 
•8a  so8an  lare  to  leasum  gedwylde : for8i  sceal  gehw a ge- 
rihtlaecan  ]?aet  J?aet  he  aer  to  woge  gebigde,  gif  he  on  Godes 
dome  unscyldig  beon  wile. 


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3 


catholici s habenda  est,  an  abicienda.  Nequaquam  nos  in- 
vidorum  reprehensio  movet,  si  hoc  munus  tuae  benigne  auc- 
toritati  non  displicuerit.  Vale  in  Christo  jugiter.  Amen. 


PREFACE. 

I iELFRIC  the  monk  have  turned  this,  book  from  Latin 
books  into  the  English  tongue,  for  those  men  to  read  who 
know  not  Latin.  I have  taken  it  from  the  holy  gospels,  and 
treated  it  after  the  expositions  qf  highly  venerable  doctors, 
the  names  of  which  doctors  I wrote  down  in  the  former  book, 
in  the  Latin  preface.  1 have  set  the  matter  which  I have 
turned  in  two  books,  because  I thought  that  it  were  less 
tedious  to  hear,  if  the  one  book  were  read  in  the  course  of 
one  year,  and  the  other  in  the  year  following.  In  each  of 
these  books  there  are  forty  discourses,  without  the  preface, 
but  they  are  not  all  taken  from  the  gospels,  but  are  very 
many  of  them  gathered  from  the  life  or  passion  of  God’s 
saints,  of  those  only  whom  the  English  nation  honours  with 
feast-days.  Before  each  discourse  we  have  set  the  argument 
in  Latin,  though  every  one  who  will,  may  order  the  chapters 
according  to  the  preface.  I now  pray  and  implore,  in  the 
name  of  God,  if  any  one  will  transcribe  this  book,  that  he 
carefully  rectify  it  by  the  copy,  lest,  through  negligent  writers, 
we  be  blamed.  He  does  great  evil  who  writes  false,  unless 
he  rectify  it,  as  though  he  brought  the  true  doctrine  to  false 
heresy;  therefore  should  everyone  correct  that  which  he  had 
perverted  to  wrong,  if  he  will  be  guiltless  at  God’s  doom. 


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4 


N ATI  VITAS  DOMINI. 


AMMONITIO. 

Unum  adhuc  vellem  preponere  buic  libello,  non  quasi  pre- 
fationem,  sed  quasi  ammonitionem : scilicet,  cavende  ebrie- 
tatis,  sicut  Dominus  in  Levitico  ad  Aaron  his  verbis  locutus 
est,  “ Dixit  Dominus  ad  Aaron,  Vinum  et  omne  quod  inebri- 
ari  potest  non  bibes  tu  et  filii  tui,  quando  intratis  tabema- 
culum  testimonii,  ne  moriamini,  quia  preceptum  est  sempi- 
ternum  in  generationes  vestras,  et  ut  habeatis  scientiam  dis- 
cemendi  inter  sanctum  et  prophanum,  inter  pollutum  et 
mundum.”  In  Novo  Testamento  quoque  Dominus  ammo- 
nivit  discipulos  suos,  his  verbis,  dicens,  “ Adtendite  autem 


INCIPIT  LIBER  SERMONUM  CATHOLICORUM 
ANGLICE,  IN  ANNO  SECUNDO. 

CATHOLICUS  SERMO  DE  NATALE  DOMINI,  AD  POPULUM 
EXCERPTUS. 

DE  TESTIMONIIS  PROPHETARUM. 

VIII.  KL.  JANUAR. 

NATI VITAS  DOMINI. 

MlNE  gebro®ra  ®a  leofostan,  on  ]?isum  deege  we  wurSia® 
ures  Haelendes  aceunednysse  aefter  )?aere  menniscnysse.  He 
waes  to-dseg  acenned  of  ‘Sam  halgan  maedene  Marian  mid 
lichaman  and  mid  sawle,  se®e  waes  aefre  mid  ‘Sam  Feeder 
wunigende  on  )?aere  Godcundnysse.  He  is  tuwa  acenned, 
and  aegSer  aceuneduys  is  wundorlic  and  unasecgendlic.  He 


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THE  NATIVITY  OF  THE* LORD. 


5 


▼obis,  ne  forte  graventur  corda  vestra  in  crapula  et  ebrietate 
et  curia  hujus  vitae,  et  superveniat  in  vos  repentina  dies  ilia.” 
Tantum  vitium  est  ebrietas,  ut  Paul  us  apostolus  et  doctor 
gentium  adtestetur,  44  Ebriosos  regnum  Dei  ptoVudere  non 
posse.”  O quam  beati  sunt  qui  Deo  vivunt,  et  non  seculo, 
▼irtutibus,  et  non  vitiis;  et  quamvis  sanctorum  patrum  jejunia 
▼el  abstinentiam  non  valeamus  imitari,  nequaquam  tainen 
debemus  enerviter  succumbere  nefandis  crapulis  et  lebrieV 
tatibus,  Domini  nostri  et  Dei  terribilibus  commoniti  com- 
minationibus.  Sufficiunt  haec  monita  docibilibus,  nam  in- 
docibilibus  et  duris  corde  nulla  sufficiunt  hortamenta.  Iterum 
rogo  et  opto  ut  valeas,  venerabilis  Archiepiscope  Sigerice, 
jugiter  in  Christo.  Amen. 


HERE  BEGINS  THE  BOOK  OF  CATHOLIC  SER- 
MONS IN  ENGLISH,  FOR  THE  SECOND  YEAR. 

A CATHOLIC  SERMON  ON  THE  LORD'S  NATIVITY, 
SELECTED  FOR  THE  PEOPLE. 

ON  THE  TESTIMONIES  OF  THE  PROPHETS. 
DECEMBER  XXV. 

THE  NATIVITY  OF  THE  LORD. 

MY  dearest  brethren,  on  this  day  we  celebrate  our  Saviour’s 
birth  according  to  humanity.  He  was  to-day  born  of  the 
holy  maiden  Mary,  with  body  and  with  soul,  who  was  ever 
existing  with  the  Father  in  the  Godhead.  He  is  twice  born, 
and  each  birth  is  wonderful  and  unspeakable.  He  was  ever 


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6 NXTiyiTAS  DOMINI. 

waes  aefre  of  ®am  Feeder  acenned,  forSan  ®e  h€  is  ]>fes  Feeder 
Wisdom,  Jmrh  ®,qiie*  he  geworhte  and  gesceop  ealle  gesceafta. 
Nu  is  ®eos  .ac.eroiednys  butou  anginne,  forSan  )?e  se  Feeder 
waes  aefre  Go^l,  and  his  Wisdom,  }>aet  is,  his  Sunu,  waes  afre 
of  him  arateried,  buton  aelcere  meder. 

peoa  .ajeennednys,  J?e  we  nu  to-daeg  wurSia®,  waes  of  eor®- 
licere  meder,  buton  aelcum  eorSlicum  feeder.  Se  Feeder 
SfjKbhine  gesceop  (is,  and  eft,  ®a®a  we  forwyrhte  weeron,  J>a 
, afiende  he  J>one  ylcan  Sunu  to  ®isum  life  to  ure  alysednysse; 

1 forSan  J>e  Adam,  se  forma  mann,  agylte  wi®  God,  and  his 
Scyppendes  bebod  tobraec,  and  deofles  lare  gehyrsumode,  and 
wear®  deofle  beteeht,  he  and  eal  mancynn  into  helle  wite.  pa 
aefre  smeade  God  fram  frym®e  middaneardes,  hu  he  mihte 
mancynn es  gehelpan,  and  fram  deofles  anwealde  ahreddan. 
pa  nolde  he  asendan  to  ure  alysednysse  na®or  ne  engel,  ne 
heah-engel,  ne  witegan,  ne  apostolas ; ac  sende  se  Feeder  his 
ancennedan  Sunu  to  Jjrowunge  and  to  ewale  for  mancynnes. 
alysednysse.  Da  geswutelode  God  hti  miccle  lufe  he  heefde 
and  haef®  to  us,  )>a®a  he  asende  his  Sgen  Bearn  to  siege  for 
us.  Hwa  dorste  J?aes  gewilnian  paet  se  iElmihtiga  Cyning 
sceolde  besceofan  to  ewale  his  Ancennedan  iE®eling,  and  swa 
ahreddan  J>one  ®eowan  ? Naes  se  Sunu  na  genyd  pee t he  mann 
gewurde,  and  si®®an  for  us  ®rowian  sceolde,  ac  he  waes  ge- 
hyrsum  his  Faeder  aefre  o®  dea®.  He  wees  ancenned  mid  his 
Feeder  on  heofonum  ; ®a  nolde  he  ana  beon,  ac  wolde  habban 
gebro®ru,  and  com  to  fls,  for®i  paet  he  wolde  us  to  his  rice  ge- 
bringan,  j?aer  we  to  gesceapene  waeron.  pa  gif  he  come  on 
®eere  Godcundnysse  buton  mennisenysse,  j>onne  ne  mihte  ure 
tyddemys  aberan  his  mihte.  Ne  seo  Godcundnys  ne  mihte 
nan  ®ing  ]?rowian,  forSan  ye  heo  is  un®rowigendlic.r  pa  ge- 
nam  se  iElmihtiga  Godes  Sunu  ®a  mennisenysse  of  anum 
maedene,  and  wearS  gesewenlic  mann  and  }/rowigendlic ; and 
swi®e  gedafenlic  hit  waes,  ®a®a  he  mann  wolde  beon,  J>aat  be 
ne  geceas  na  him  wif  to  meder,  ac  geceas  claene  maeden  / and 


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born  of  the  Father,  for  he  is  the  Wisdom  of  the  Father, 
through  whom  he  wrought  and  created  all  creatures.  Now 
this  birth  is  without  beginning,  because  the  Father  was  ever 
God,  and  his  Wisdom,  that  is,  his  Son,  was  ever  born  of  him, 
without  any  mother. 

This  birth,  that  we  now  to-day  celebrate,  was  of  an  earthly 
mother,  without  any  earthly  father.  The  Father  created  us 
through  him,  and  afterwards,  when  we  were  fordone,  he 
sent  the  same  Son  to  this  life  for  our  redemption  ; because 
that  Adam,  the  first  man,  sinned  against  God,  and  brake  his 
Creator’s  commandment,  and  obeyed  the  devil’s  teaching, 
and  was  delivered  to  the  devil,  he  and  all  mankind,  into  hell- 
torment.  Then  God  ever  meditated  from  the  beginning  of 
the  world,  how  he  might  help  mankind,  and  rescue  them  from 
the  power  of  the  devil.  Then  he  would  not  send  to  our 
redemption  either  angel,  or  archangel,  or  prophets,  or  apo- 
stles ; but  the  Father  sent  his  only-begotten  Son  to  suffering 
and  to  death  for  the  redemption  of  mankind.  Then  God 
manifested  how  great  love  he  had  and  hath  for  us,  when  he 
sent  his  own  Child  to  be  slain  for  us.  Who  durst  desire  that 
the  Almighty  King  should  urge  to  death  his  only-begotten 
Prince,  and  so  save  the  servant  ? The  Son  was  not  forced  to 
become  man,  and  afterwards  to  suffer  for  us,  but  he  was  ever 
obedient  to  his  Father  unto  death.  He  was  only-begotten 
with  his  Father  in  heaven ; then  would  he  not  be  alone,  but 
would  have  brothers,  and  came  to  us,  because  he  would  bring 
us  to  his  kingdom,  to  which  we  had  been  created.  But  if  he 
had  come  in  the  Godhead  without  humanity,  then  could  our 
weakness  not  have  endured  his  might.  The  Godhead  could 
suffer  nothing,  because  it  is  impassible.  The  Almighty  Son 
of  God  assumed  humanity  of  a maiden,  and  became  a visible 
and  passible  man ; and  very  fitting  it  was,  when  he  would 
become  man,  that  he  chose  not  a woman  for  his  mother,  but 
chose  a pure  maiden ; and  also,  when  a maiden  should  bear. 


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N ATI  VITAS  DOMINI. 


eac,  ftaSa  maeden  acennan  sceolde,  J^aet  heo  acende  God  ^El- 
mihtigne,  se$e  is  aegSer  ge  God  ge  mann,  an  Crist.  He  on- 
gann  beon  J>aet  he  naes,  ac  he  }>urhwunode  j?aet  he  aer  waes. 
He  ongann  on  iSaere  menniscnysse,  seSe  aefre  waes  and  aefre 
br8  God.  Nis  na  hwae$ere  gerunnen  togaedere  seo  Godcuud- 
nys  and  seo  menniscnys,  ac  seo  Godcundnys  is  ymbscryd 
mid  J?aere  menniscnysse,  swa  ]>aet  iSaer  nys  na$or  gemencged- 
nys  ne  todal. 

Marian  maegShad  waes  menigfealdlice  getacnod  on  jraere 
ealdan  ae.  God  bebead  Moysen  }>am  heretogan  J>aet  he  ge- 
name  twelf  drige  gyrda  aet  J?am  twelf  ruaegSum  Israhela  •Seoda, 
and  alede  hi  aetforan  Bam  halgan  serine,  binnon  'Sam  micclan 
getelde  : and  he  wolde  Surh  Sa  gyrda  geswutelian  hwaene  he 
to  biscope  gecoren  haefde.  pa,  on  Sam  oSrum  daege,  waes 
Aarones  gyrd  gemett  growende  mid  bogum,  and  blowende, 
and  berende  hnyte.  Witodlice  seo  drige  gyrd,  J>e  naes  on 
eorSan  apian  tod,  ne  mid  nan  re  rinde  befangen,  ne  mid  saepe 
acucod,  and  swa-Seah  greow,  and  bleow,  and  baer  hnyte, 
haefde  getaenunge  Jjaere  eadigan  Marian,  ]>e  naefde  weres  ge- 
manan,  and  swa-Seah  )?one  liflican  waestm  abaer,  seSe  is  soS 
Biscop  and  ure  sawla  Alyseud. 

Mennisc  gesceapennys  is  on  feower  wison.  Se  frumscea- 
pena  mann  Adam  naes  gestryned  ne  acenned,  ac  God  hine 
gesceop.  Seo  oSer  gesceapennys  waes  swa  )>ae t God  gesceop 
Euan  of  hire  weres  sidan.  Ne  sind  }>as  twa  gesceapennyssa 
nanum  oSrum  gelice.  Seo  Sridde  gesceapennys  is,  paet  men 
beoS  gestrynede  Surh  wer  and  }mrh  wif,  swa  swa  we  daeg- 
hwomlice  geseoS,  and  )>eos  an  gesceapennys  is  gewunelic. 
Seo  feorSe  gesceapennys  waes  swa  J?aet  Crist  wearS  acenned 
of  maedene  buton  were.  Nis  Seos  gesceapennys  nanum  o$rum 
gelic.  pa  twa  forman  gesceapennyssa  feollon  on  hryre,  and 
seo  *Sridde  waes  on  hryre  acenned ; ac  seo  feorSe  alysde  ®a 
•Sreo./Se  ylca  Godes  Sunu,  seSe  ealle  Sing  gesceop,  he  eac 
gesceop  his  agene  moder,  and  on  hire  innoS  sylf  becom,  and 
Saeron  geworhte  his  agenne  lichaman,  and  wearS  of  hire  ge- 


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that  she  bare  God  Almighty,  who  is  both  God  and  man,  one 
Christ.  He  began  being  what  he  was  not,  but  he  continued 
what  he  before  had  been.  He  began  in  humanity,  who  ever 
was  and  ever  will  be  God.  Yet  are  the  Godhead  and  the 
humanity  not  mingled  together,  but  the  Godhead  is  invested 
with  the  humanity,  so  that  there  is  neither  admixture  nor 
separation. 

The  maidenhood  of  Mary  was  manifoldly  betokened  in  the 
old  law.  God  bade  Moses,  the  leader,  take  twelve  dry  rods 
from  the  twelve  tribes  of  the  people  of  Israel,  and  lay  them 
before  the  holy  ark  within  the  great  tabernacle : and  he  would 
by  those  rods  declare  whom  he  had  chosen  for  bishop.  Then, 
on  the  second  day,  Aaron’s  rod  was  found  growing  with 
boughs,  and  blowing,  and  bearing  nuts.  Verily  the  dry  rod, 
which  was  not  planted  in  the  earth,  nor  clothed  with  any 
rind,  nor  with  sap  quickened,  and  yet  grew,  and  blew,  and 
bare  nuts,  betokened  the  blessed  Mary,  who  had  no  society 
of  man,  and  yet  bare  the  Liviug  Fruit,  who  is  the  true  Bishop 
and  the  Redeemer  of  our  souls. 

Human  creation  is  in  four  ways.  The  first- created  man, 
Adam,  was  not  begotten  nor  born,  but  God  created  him. 
The  second  creation  was  so  that  God  created  Eve  from  her 
husband's  side.  These  two  creations  are  like  to  none  other. 
The  third  creation  is,  that  men  are  begotten  by  man  and  by 
woman,  as  we  see  daily,  and  this  creation  is  alone  common. 
The  fourth  creation  was  so  that  Christ  was  born  of  a maiden 
without  man.  This  creation  is  like  to  none  other.  The  first 
two  creations  fell  into  perdition,  and  the  third  was  in  per- 
dition born  ; but  the  fourth  redeemed  the  three.  The  same 
Son  of  God,  who  created  all  things,  created  also  his  own 
mother,  and  came  himself  into  her  womb,  and  therein  wrought 
his  own  body,  and  of  her  was  born,  a true  man  in  soul  and 


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10 


NATIVITAS  DOMINI. 


borei^oB  man  on  sawle  and  on  lichaman  ^nd  seo  inodor 
naes  na  gewemmed  }>urh  )?aet  cild,  ac  waes  gehalgod^  Maeden 
beo  waes  beforan  Baere  cenninge,  and  maeden  on  Baere  cen- 
ninge, and  maeden  aefter  Baere  cenninge.  /tie  biB  nan  meegB- 
had  forloren  on  cenninge,  ac  bi*S  forloren  on  h^emec^t  ponne 
bwilc  maeden  mid  luste  weres  bricB,  ]>onne  biB  hire  maegShad 
aefre  siBBan  adylegod,  haebbe  heo  cild  naebbe  heo.  Ac  J?aet 
claene  maeden  Maria  haefde  behaten  hire  meegBhSd  Gode,  and 
waes  mid  }>am  Halgum  Gaste  afylled,  and  gescyld  wiB  aelcere 
costnunge.  Ne  unlust  on  hire  mod  ne  becom,  ne  heo  weres 
ne  breac ; )?a  waes  heo  forBi  maeden,  )>eah  ’be  heo  Cild  haefde. 
Nis  nan  wifhades  mann  hire  gelica,  forBi  naBer  ne  ne  si*5$- 
Ban  naes  n&n  maeden  J?aet  beam  geb^re,  and  syBBan  maeden 
Jmrhwunode,  buton  hire  anre.  Sindon  )>eah-hwaeBere  sume 
gesceafta  }>e  tymaB  buton  haemede,  and  biB  aegBer  ge  seo 
moder  maeden  ge  seo  dohtor  5 {?aet  sind  beon  : hi  tyinaB  heora 
team  mid  claennysse,  of  ‘Sam  hunige  hi  bredaB  heora  brod, 
and  beoB  acennede  J?a  geongan  mid  maegShade,  and  Ba  yldran 
wuniaB  on  maegBhade.  Eac  seo  halige  Godes  gelaBung,  \>eet 
is,  eal  cristen  folc,  is  genemned  to  anum  maedene,  swa  swa  se 
apostol  Paulus  cwaeB  to  Bam  folce  J?e  he  to  Gode  gebigde, 
“ Ic  beweddode  eow  anum  were,  peet  ge  sceoldon  gearcian 
claene  maeden  Criste.”  Eac  Iohannes  se  Fulluhtere  jms  cwaeB 
be  Criste,  “ Se  Be  bryde  haefB,  he  is  brydguma.”  And  se 
sealm-wyrhta  Dauid  sang  be  Criste,  Jrns  cweBende,  “ Swa  swa 
brydguma  he  gaeB  forS  of  his  bryd-bedde.” 

Ealle  cyrcan  on  middanearde  sind  getealde  to  £nre  cyrcan, 
and  seo  is  gehaten  Godes  gelaBung,  forBan  'Be  we  sind  ealle 
gelaBode  to  Godes  rice.  Nu  is  Beos  gelaBung  Cristes  bryd, 
and  JmrhwunaB  maeden,  swa  swa  seo  halige  Maria.  Seo  ge- 
laBung is  ealra  cristenra  manna  moder  on  gastlicere  acenned- 
nysse,  swa  swa  Crist  sylf  cwaeB  on  his  godspelle,  “ Buton 
gehwS  beo  tuwa  acenned,  ne  maeg  he  na  faran  into  heofonan 
rice."  Hu  biB  se  mann  tuwa  acenned  ? jEIc  man  biB  acen- 
ned lichamlice  of  feeder  and  of  meder,  ac  he  ne  biB  Godes 


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in  body  ; and  the  mother  was  not  defiled  through  that  child, 
but  was  hallowed.  Maiden  she  was  before  the  birth,  and  * 
maiden  in  the  birth,  and  maiden  after  the  birth.  No  maiden- 
hood is  lost  in  birth,  but  is  lost  in  intercourse.  When  any 
maiden  with  desire  associates  with  man,  then  is  her  maiden- 
hood destroyed  for  ever  after,  whether  she  have  a child  or 
not.  But  the  pure  maiden  Mary  had  promised  her  maiden- 
hood to  Ood,  and  was  filled  with  the  Holy  Ghost,  and 
shielded  against  every  temptation.  No  evil  desire  came  into 
her  mind,  nor  had  she  intercourse  of  man $ therefore  was  she 
a maiden,  though  she  had  a Child.  There  is  no  woman  like 
unto  her,  for,  neither  before  nor  since,  was  there  any  maiden 
that  bare  a child  and  afterwards  continued  a maiden,  save  her 
alone.  There  are,  nevertheless,  some  creatures  that  teem 
without  intercourse,  and  both  the  mother  is  maiden  as  also • 
the  daughter ; such  are  bees  : they  bring  forth  their  offspring 
in  purity,  from  the  honey  they  nourish  their  brood,  and  the 
young  are  brought  forth  with  maidenhood,  and  the  elder  con- 
tinue in  maidenhood.  Also  the  holy  church  of  God,  that  is, 
all  Christian  people,  is  consecrated  to  one  maiden,  as  the 
apostle  Paul  said  to  the  people  whom  he  converted  to  God, 

“ I have  betrothed  you  to  one  man,  that  ye  might  prepare  a 
pure  maiden  for  Christ.”  John  the  Baptist  also  thus  spake 
of  Christ,  “ He  who  hath  a bride  is  a bridegroom.”  And  the 
psalmist  David  sang  of  Christ,  thus  saying,  “ As  a bridegroom 
he  goeth  forth  from  his  bride-bed.” 

AU  churches  in  the  world  are  reckoned  as  one  church,  and 
it  is  called  the  congregation  of  God,  because  we  are  all  called 
together  to  God’s  kingdom.  Now  this  congregation  is  God’s 
bride,  and  continues  a maiden  like  the  holy  Mary.  The  con- 
gregation is  the  mother  of  Christian  men  in  ghostly  birth,  as 
Christ  himself  said  in  his  gospel,  “ Unless  every  one  be  twice 
born,  he  cannot  go  into  the  kingdom  of  heaven.”  How  is  a 
man  twice  born  ? Every  man  is  bom  bodily  of  father  and 
of  mother,  but  he  is  not  a child  of  God,  unless  he  be  born 


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N ATI  VITAS  DOMINI. 


beam,  buton  he  beo  eft  acenned  of  Seere  gastlican  meder,  of 
Cristes  bryde,  swa  swa  he  sylf  cweeS , “ Buton  gehwa  beo  ge- 
edcenned  of  weetere  and  of  'San  Halgan  Gaste,  ne  maeg  he 
faran  into  Godes  rice.”  A&lc  man  biS  midsynnum  gestryned 
and  geboren,  Surh  Adams  forgsegednysse,  ac  he  biS  eft  Criste 
acenned  on  Seere  halgan  gelaS unge,  J>set  is,  on  Godes  cyrcan, 
)?urh  fulluht.  pee t weeter  aSwehS  }>one  lichaman,  and  se 
Halga  Gast  aSwehS  Sa  sawle  fram  eallum  synnum ; and  se 
gefulloda  man  biS  J>onne  Godes  beam,  gif  hS  onriht  hylt 
feeder  and  moder,  )>eet  is,  Crist  and  his  bryd,  seoSe  deeg- 
hwomlice  acen*5  gastlice  ciid,  and  hwaeSere  SurhwunaS  on 
cleenum  meegShade. 

Ure  ealda  feeder,  Adam,  us  gestrynde  to  deaSe,  and  Crist 
us  gestrynS  gastlice  to  'Sam  ecan  life,  gif  we  forbugaS  deofles 
lare,  and  beoS  urum  Drihtne  gehyrsume  on  his  bebodum. 
Ealle  Sa  Sing  Se  Crist  dyde  for  us,  ealle  hi  weeron  «r  gefyrn 
gewitegode,  \net  men  sceoldon  gelyfan  j>eet  he  is  soSfeest, 
ponne  he  heefS  swa  fela  gewitan  J?e  cySdon  his  to-cyme,  and 
hli  he  geboren  wees,  and  hd  he  Srowode  deaS  his  agenes 
pances,  and  hti  he  of  deaSe  aras  and  astah  to  heofonum,  and 
hli  he  cymS  eft  to  Sam  micclum  dome,  to  deinenne  eallum 
mancynne,  eelcum  be  his  gewyrhtum. 

Se  iElmihtiga  God  behet  gefyrn  worulde  Abrahame  J?am 
heahfeedere,  )>aet  on  his  cynne  sceolde  beon  eal  mancynn  ge- 
bletsod,  and  him  eac  swa  geleeste.  Of  Abrahames  cynne  com 
se  meera  cyning  Dauid,  and  of  Sam  cyne-cynne  com  seo  halige 
Maria,  and  of  Marian  Crist  wearS  acenned,  and  jmrh  Crist  is 
eal  mancynn  gebletsod,  )?a  Se  rihtlice  gelyfaS.  Eft,  se  witega 
Hieremias  cweeS  be  Sam  Heelende,  “ Des  is  ure  God,  and  nis 
nan  oSer  geteald  to  him.  He  areerde  and  gesette  steore  and 
]?eawfsestnysse  his  folce  Israhel.  He  wees  siSSan  gesewen 
ofer  eorSan,  and  mid  mannum  he  drohtnode.”  Eft,  oSer 
witega  Micheas  witegode  be  Cristes  to-cyme,  Jms  cweSende, 

“ ponne  biS  sib  on  eorSan,  j>onne  ure  Drihten  cymS  to  urum 
lande,  and  Sonne  hegfeS  into  urum  husuln.,,  Eft,  Isaias  se 


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again  of  the  ghostly  mother,  of  Christ’s  bride,  as  he  himself 
said,  “ Unless  every  one  be  born  again  of  water  and  of  the 
Holy  Ghost,  he  cannot  go  into  God’s  kingdom.”  Every  man 
is  begotten  and  born  with  sins,  through  Adam’s  transgression ; 
bat  he  is  again  born  to  Christ  in  the  holy  congregation,  that 
is,  in  God's  church,  through  baptism.  The  water  washes  the 
body,  and  the  Holy  Ghost  washes  the  soul  from  all  sins ; and 
the  baptized  man  is  then  a child  of  God,  if  he  rightly  hold  to 
father  and  mother,  that  is,  to  Christ  and  his  bride,  who  daily 
bears  ghostly  children,  and  yet  continues  in  pure  maiden- 
hood. 


Our  old  father,  Adam,  begat  us  to  death,  and  Christ  be- 
gets us  spiritually  to  eternal  life,  if  we  eschew  the  precepts 
of  the  devil,  and  be  obedient  to  our  Lord  in  his  command- 
ments. All  the  things  that  Christ  has  done  for  us,  they  were 
all  prophesied  long  before,  that  men  might  believe  that  he  is 
true,  when  he  has  so  many  witnesses  who  declared  his  advent, 
and  bow  be  was  bom,  and  how  he  suffered  death  of  his  own 
free  will,  and  bow  he  arose  from  death  and  ascended  to  hea- 
ven, and  how  he  will  come  again  to  the  great  doom,  to  judge 
all  mankind,  each  according  to  his  works. 

The  Almighty  God  promised  in  the  time  of  old  to  the 
patriarch  Abraham,  that  in  his  race  all  mankind  should  be 
blessed,  and  also  fulfilled  his  promise.  Of  Abraham’s  race 
came  the  great  king  David,  and  of  that  royal  race  came  the 
holy  Mary,  and  of  Mary  Christ  was  born,  and  through  Christ 
all  mankind  is  blessed,  those  who  rightly  believe.  Again, 
the  prophet  Jeremiah  said  of  Jesus,  “This  is  our  God,  and 
there  is  none  other  accounted  with  him.  He  hath  raised  and 
established  direction  and  discipline  to  his  people  Israel.  He 
was  afterwards  seen  upon  earth,  and  with  men  he  dwelt.” 
Again,  another  prophet,  Micah,  prophesied  of  Christ’s  ad- 
vent, thus  saying,  “ Then  shall  peace  be  on  earth,  when  our 
Lord  cometh  to  our  land,  and  when  he  goeth  into  our  houses.” 


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NATIVITAS  DOMINI. 


witega  awrat  on  his  witegunge,  and  J>us  cwaeB,  “ Efne  an 
maeden  sceal  geeacnian,  and  acennan  Sunu,  and  his  nama  biB 
Emmanuhel,”  J?aet  is  gereht,  ( God  is  mid  us.’  Eft,  Ezechiel 
witegode  be  Baere  byrig  Hierusalem  and  be  Criste,  Bus  cweB- 
ende,  “ pin  Cyning  cymB  to  'Be  eadmod,  and  ge-edstaBelaB 
j^e.”  Danihel  se  witega  sette  eac  on  his  witegunge,  J>aet  se 
heah-cngel  Gabrihel  him  com  to  fleogende,  and  him  }ws  to 
cwaeB, t(  Ic  eom  cumen  to  Be,  Danihel,  to  Bi  )?«t  ic  sceal  Be 
taecan,  and  jm  understand  mine  spraece,  and  understand  )?as 
gesihBe.  Feower  hund  geara  and  hund-nigontig  geara  sind 
getealde  of  Bysum  daege  ofer  Be,  and  ofer  Binum  folce,  and 
ofer  Baere  byrig  Hierusalem ; and  {nmne  biB  seo  ealde  for- 
gaegednys  geendod,  and  synn  underfehB  geendunge,  and  un- 
rihtwisnys  biB  adylegod,  and  biB  gebroht  ece  rihtwisnys, 
and  gesihB  and  witegunga  beoB  gefyllede,  and  biB  gesmyrod 
ealra  halgena  Halga.”  Ealle  Bas  Bing  sind  gefyllede  }>urh 
Cristes  menniscnysse. 

iEfter  J?am  fyrste  and  andagan,  j?e  se  heah-engel  Gabrihel 
gecwaeB  to  Danihele,  }mrh  Crist  is  geendod  Adames  forgae- 
gednys  and  his  synn  ; and  Crist  adylegode  aelce  unrihtwis- 
nysse,  and  astealde  Ba  ecan  rihtwisnysse,  and  he  gefylde  ealle 
witegunga  jmrh  hine  sylfne,  and  he  is  ealra  halgena  Halga, 
forBan  \>e  he  is  heafod  ealra  haligra  manna.  Hfi  is  he  ge- 
smyrod ? Man  smyraB  cyning  mid  gehalgodum  ele,  )>onue 
man  hine  to  cyninge  gehalgaB,  and  on  aelcere  hadunge,  ge  on 
diaconhade,  ge  on  preosthade,  ge  on  biscophade,  aefre  se  Be 
Baer  gehadod  biB,  he  biB  gesmyrod  mid  gehalgodum  ele. 
Crist  is  soBlice  ealra  biscopa  Biscop,  and  ealra  cyninga 
Cyning.  Nu  is  he  gesmyrod  na  mid  eorBlicum  ele,  ac  mid 
seofonfealdre  gife  J>aes  Halgan  Gastes  ; forBan  ]>e  on  Criste 
wunaB  eal  gefyllednys  Baere  Godcundnysse  lichamlice. 

Eft,  be  Cristes  acennednysse  Dauid  se  sealm-wyrhta  sang 
and  cwaeB,  )?aet  he  gehyrde  Cristes  stemne,  ]m9  cweBende, 
“ God  cwaeB  to  me,  Du  eart  min  sunu,  nu  to-daeg  ic  ge- 
strynde  j>e.”  Eft  J?aes  Feeder  stemn  be  his  Bearne  clypode, 


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Again,  Isaiah  the  prophet  wrote  in  his  prophecy,  and  thus 
said,  “ Behold  a maiden  shall  conceive,  and  bear  a Son,  and 
his  name  shall  be  Emanuel,”  which  is  interpreted,  ‘God  is 
with  us.’  Again,  Ezekiel  prophesied  of  the  city  of  Jerusalem 
and  of  Christ,  thus  saying,  “ Thy  King  cometh  to  thee  hum- 
ble, and  shall  re-establish  thee.”  Daniel  the  prophet  set  also 
in  his  prophecy,  that  the  archangel  Gabriel  came  to  him  fly- 
ing, and  thus  spake  to  him,  “ I am  come  to  thee,  Daniel,  in 
order  to  teach  thee,  and  do  thou  understand  my  speech,  and 
understand  this  vision.  Four  hundred  and  ninety  years  are 
reckoned  from  this  day  over  thee,  and  over  thy  people,  and 
over  the  city  of  Jerusalem;  and  then  shall  the  old  transgression 
be  ended,  and  sin  shall  have  an  end,  and  unrighteousness 
shall  be  rooted  out,  and  everlasting  righteousness  shall  be 
brought,  and  vision  and  prophecies  shall  be  fulfilled,  and 
the  Holy  of  all  holies  shall  be  anointed.”  All  these  things 
are  fulfilled  through  Christ’s  humanity. 

After  that  space  and  term,  which  the  archangel  Gabriel 
announced  to  Daniel,  Adam’s  transgression  and  his  sin  are 
ended  through  Christ ; and  Christ  has  rooted  out  every  un- 
righteousness, and  established  everlasting  righteousness,  and 
he  fulfilled  all  prophecies  through  himself,  and  he  is  the  Holy 
of  all  holies,  for  he  is  the  head  of  all  holy  men.  How  is  he 
anointed  ? A king  is  anointed  with  hallowed  oil,  when  he  is 
hallowed  for  king ; and  in  every  ordination,  as  well  in  deacon- 
hood  as  in  priesthood  and  in  bishophood,  he  who  is  invested 
therewith  is  anointed  with  hallowed  oil.  But  Christ  is  Bishop 
of  all  bishops,  and  of  all  kings  King.  He  is  not  anointed 
with  earthly  oil,  but  with  the  sevenfold  grace  of  the  Holy 
Ghost;  for  in  Christ  dwells  bodily  all  perfection  of  the  God- 
head. 

Again,  David  the  psalmist  sang  of  Christ’s  birth,  and  said, 
that  he  heard  the  voice  of  Christ  thus  saying,  “God  said 
unto  me,  Thou  art  my  Son,  now  to-day  have  I begotten 
thee.”  Again,  the  voice  of  the  Father  cried  concerning  his 


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NATIVITAS  DOMINI. 


and  cwaeS,  “ He  sylf  clypode  to  me,  pu  eart  min  Faeder.” 
And  eft,  se  Feeder  be  him  cwaeS,  “ Ic  beo  him  Faeder,  and 
he  biS  me  Sunu,  and  ic  gesette  bine  frumcennedne  and 
healicne  toforan  eallum  eorSlicum  cynegum.”  Isaias  eft 
witegode  be  Cristes  acennednysse,  “ Us  is  Cild  acenned,  and 
us  is  Sunu  forgifen,  and  his  ealdordom  is  on  his  exlum,  and 
he  biS  gehaten  Wundorlic,  Raedbora,  Strang  God,  and  Faeder 
paere  toweardan  worulde,  and  sibbe  Ealdor ; his  rice  and  his 
an  weald  biS  gemenigfyld,  and  ne  biS  nan  ende  his  sibbe.” 

Be  Sam  wundrum  pe  Crist  geworhte  witegode  Hieremias 
to  paere  byrig  Hierusalem,  pus  cweSende,  “ To  Se  cymS  pin 
Alysend,  and  pis  biS  his  tacn,  He  geopenaS  blindra  manna 
eagan,  and  deafum  he  forgifS  heorcnunge,  and  mid  his  stemne 
he  araerS  pa  deadan  of  heora  byrgenum.”  And  be  Sam  ylcan 
cwaeS  Isaias,  “SecgaS  pam  wac-modum,  paet  hi  beon  gehyrte, 
and  nan  'Sing  ofdraedde  : her  Gym'S  God  sylf  and  gehaelS  us. 
ponne  beoS  geopenode  blindra  manna  eagan,  and  deaffra 
manna  earan  gehyraS ; ponne  hleapS  se  healta  swa  swa 
heort,  and  dumbra  manna  tungan  beoS  swiSe  getinge.”  Be 
his  'Srowunge  cwaeS  Isaias,  “ He  is  gelaed  to  siege  swa  swa 
seep,  and  he  suwade,  and  his  muS  ne  ondyde,  swa  swa  lamb 
deft,  ponne  hit  man  scyrS.”  And  eft  cwaeS  Dauid,  “Hi 
purhSydon  mine  handa  and  mine  fet,  and  hi  deeldon  min 
reaf  betwux  him.”  Be  Cristes  deaSe  witegode  se  ylca  Dauid, 
and  cwaeS  be  Cristes  lice,  “ Min  lichama  gerest  on  hihte, 
forSan  pe  pu  ne  forlaetst  mine  sawle  on  helle,  ne  Su  ne  geSa- 
fast  paet  min  lichama  gebrosnige.”  Das  word  Crist  gecly- 
pode  to  his  Faeder ; and  siSSan  he  cwae'S  be  his  aeriste,  “ Ic 
aras  of  deaSe,  and  ic  eft  mid  pe  eom.”  Be  his  upstige  cwae'S 
se  ylca  Dauid,  “ God  astihS  up  to  heofonum  mid  micelre 
myrhSe.”  And  eft  se  ylca  cwaeS,  “ SingaS  pam  Gode  Se 
astah  ofer  heofonas  to  east-daele.”  Be  Sam  pe  Crist  sitt  aet 
his  Faeder  swiSran,  cwaeS  se  ylca  witega,  “ God  cwaeS  to 
minum  Drihtne,  Site  her  to  minum  swiSran.”  Be  Sam  Se 


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Son,  and  said,  44  He  himself  called  to  me,  Thou  art  my 
Father.”  And  again,  the  Father  said  of  him,  44  I will  be  to 
him  a Father,  and  he  shall  be  to  me  a Son,  and  I will  set 
him  first-born  and  exalted  before  all  earthly  kings.”  Isaiah 
again  prophesied  of  Christ’s  birth,  44  To  us  a Child  is  born, 
and  to  us  a Son  is  given,  and  his  authority  shall  be  on  his 
shoulders,  and  he  shall  be  called  Wonderful,  Counsellor, 
Powerful  God,  and  Father  of  the  world  to  come,  and  Prince 
of  peace ; his  empire  and  his  power  shall  be  multiplied,  and 
of  his  peace  there  shall  be  no  end.” 

Of  the  wonders  which  Christ  wrought,  the  prophet  Jere- 
miah prophesied  to  the  city  of  Jerusalem,  thus  saying, 44  To 
thee  cometh  thy  Redeemer,  and  this  is  his  token,  He  shall 
open  the  eyes  of  blind  men,  and  to  the  deaf  he  shall  give 
hearing,  and  with  his  voice  he  shall  raise  the  dead  from  their 
sepulchres.”  And  of  the  same  said  Isaiah,  44  Say  unto  the 
weak-minded,  that  they  be  heartened,  and  nothing  fearful : 
here  cometh  God  himself  and  healeth  us.  Then  shall  be 
opened  the  eyes  of  blind  men,  and  the  ears  of  deaf  men  shall 
hear ; then  shall  the  halt  leap  as  a hart,  and  the  tongues  of 
dumb  men  shall  be  very  eloquent.”  Of  his  passion  Isaiah 
said,  44  He  is  led  to  slaying  as  a sheep,  and  he  held  silence, 
and  undid  not  his  mouth,  as  a lamb  doeth  when  it  is  shorn.” 
And  again  said  David,  44  They  pierced  my  hands  and  my  feet, 
and  they  parted  my  garment  among  them.”  The  same  David 
prophesied  of  Christ’s  death,  and  said  of  Christ’s  body, 44  My 
body  rests  in  hope,  for  thou  wilt  not  leave  my  soul  in  hell, 
nor  wilt  thou  permit  my  body  to  decay.”  These  words 
Christ  cried  to  his  Father;  and  afterwards  he  said  of  his 
resurrection,  44 1 have  arisen  from  death,  and  I am  again 
with  thee.”  Of  his  ascension  the  same  David  said, 44  Sing 
to  God  who  ascended  above  the  heavens  to  the  east  part.” 
Of  Christ’s  sitting  on  the  right  of  his  Father,  the  same 
prophet  said,  44  God  said  to  my  Lord,  Sit  here  at  my  right.” 
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N ATI  VITAS  DOMINI. 


Crist  ealle  Sing  gewylt,  witegode  se  ylca  Dauid,  " Ealle 
cyningas  onbugaS  him,  and  ealle  peoda  him  SeowiaS.”  Eft, 
be  his  to-cyme  to  Sam  micclum  dome,  cwaeS  se  ylca,  “ God 
cymS  swutellice,  and  he  ne  suwaS  ; fyr  bymS  on  his  gesihSe, 
and  stiSlic  hreohnys  biS  onbuton  him.”  Be  mancynnes 
aeriste  witegode  Isaias,  “ pa  deadan  sceolon  arisan,  and  pa 
•JSe  licgaS  on  byrgenum  hi  ge-edcuciaS.”  Be  Sam  dome 
Dauid  cwaeS  to  Gode,  “ pu,  Drihten,  forgyltst  aelcum  be  his 
weorcum.” 

Gif  we  willaS  areccan  ealle  Sa  gewitnyssa  pe  be  Criste 
awritene  sind,  ponne  gaeS  pear  swiSe  micel  hwfl  to ; ne  peah- 
hwaeSere  we  ne  magon  hi  ealle  gereccan,  forSi  na  pad t an  past 
halige  witegan  be  him  witegodon,  ac  eac  swilce  haeSene  men 
setton  on  heora  bocum  be  eallum  Sisum  Singum  pe  we  nti 
beforan  eow  raeddon.  An  paera  wees  Sibylla,  pe  awrat  on 
leoS-craeftes  wison  be  Cristes  acennednysse,  and  be  his  Srow- 
unge,  and  be  his  aeriste,  and  be  his  upstige,  and  be  his  to- 
cyme  to  Sam  micclum  dome,  swiSe  swutellice,  and  swa-Seah 
wees  haeSen.  Swa  gelice  eac  se  haeSena  cyning  Nabuchodo- 
nosor,  he  geseah  ehsynespaes  Lifigendan  Godes  Sunu,and  hine 
gecneow.  Hit  wees  swa  p*et  se  Nabuchodonosor  gehergode 
on  Godes  folce,  and  aweg  gelaedde  micelne  dael  paes  folces  to 
his  rice,  pa  araerde  he  haeSengyld,  and  behead  eallum  his 
folce,  be  heora  life,  paet  hi  sceoldon  feallan  adune,  and  hf 
gebiddan  to  Saere  anlicnysse  pe  he  araerde : gif  hwa  hit  for- 
soce,  paet  he  sceolde  beon  forbaerned  on  hatum  ofne.  pa 
waeron  peer  Sry  cnihtas  swiSe  gelyfede  on  pone  soSan  God : 
pa  waeron  gehatene,  Annanias,  Azarias,  Misahel.  pa  gecwae- 
don  paet  hi  noldon  bugan  to  nanum  deofolgilde  fram  heora 
Scyppende.  pa  cwaeS  se  cyning  him  to,  “ Hwaet  is  se  God 
pe  maege  eow  ahreddan  of  minum  handum  ?”  Da  cwaedon 
Annanias,  Azarias,  Misahel  to  Sam  cyninge,  “ Se  iElmihtiga 
God,  pe  we  wurSiaS,  is  swa  mihtig  paet  he  eaSe  maeg  tis 
ahreddan  of  Sinum  byrnendum  ofne,  and  of  Sinuni  handum. 
And  wite  pu  gewiss,  paet  we  naefre  ne  bugaS  to  Sinum  haeSen- 


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Of  Christ’s  ruling  over  all  things,  the  same  David  prophesied, 
“All  kings  shall  bow  to  him,  and  all  nations  shall  serve 
him.”  Again,  of  his  coming  to  the  great  doom,  the  same 
said,  “ God  cometh  manifestly,  and  he  will  not  be  silent ; 
fire  bums  in  his  sight,  and  a raging  storm  is  about  him.” 
Of  the  resurrection  of  mankind,  Isaiah  prophesied,  u The 
dead  shall  arise,  and  those  who  lie  in  sepulchres  shall  be  re- 
quickened.”  Of  the  doom  David  said  to  God,  “ Thou,  Lord, 
wilt  requite  every  one  according  to  his  works.” 

If  we  will  recount  all  the  testimonies  that  are  written 
concerning  Christ,  a very  great  time  will  be  passed  therein ; 
yet  can  we  not  reckon  them  all,  because  not  only  have 
holy  prophets  prophesied  of  him,  but  heathen  men  also  have 
set  in  their  books  concerning  all  these  things  which  we 
have  now  read  before  you.  One  of  these  was  Sibylla,  who 
wrote  in  song-craft  wise  of  Christ’s  birth,  and  of  his  pas- 
sion, and  of  his  resurrection,  and  of  his  ascension,  and  of 
his  coming  to  the  great  doom,  very  manifestly,  and  yet 
was  a heathen.  In  like  manner  also  the  heathen  king 
Nebuchadnezzar,  he  saw  ocularly  the  Son  of  the  Living 
God,  and  knew  him.  It  was  when  Nebuchadnezzar  warred 
on  God’s  people,  and  led  away  a great  part  of  the  people 
to  his  kingdom.  Then  raised  he  an  idol,  and  commanded 
all  his  people,  on  their  life,  to  fall  down  and  worship  the 
image  which  he  had  raised : if  any  one  refused,  that  he 
should  be  burned  in  a hot  oven.  Then  were  there  three 
young  men  who  firmly  believed  in  the  true  God  : they  were 
called  Hananiah,  Azariah,  Mishael.  They  said  that  they 
would  not  incline  to  any  idol  from  their  Creator.  Then  said 
the  king  to  them,  “ Who  is  the  God  that  may  deliver  you 
from  my  hands  ?”  Then  said  Hananiah,  Azariah,  Mishael 
to  the  king,  “ The  Almighty  God,  whom  we  worship,  is  so 
mighty,  that  he  may  easily  deliver  us  from  thy  burning  oven, 
and  from  thy  hands.  And  know  thou  for  certain,  that  we 
will  never  bow  to  thy  heathensbip.”  He  was  then  filled  with 

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N ATI  VITAS  DOMINI. 


scipe."  He  wear 8 8a  afylled  mid  graman,  and  het  onselan 
)>one  6fen  swi fie  dearie,  and  het  gebindan  8a  cnihtas  handum 
and  fotum,  and  awurpan  into  8am  byrnendum  ofne.  pa  waes 
8aes  cyninges  haes  Jjaerrihte  gefylled,  and  hi  wteron  aworpene 
into  8am  byrnendan  ofne,  and  se  Hg  sloh  tit  of  8am  ofne 
feorr  up,  and  forbaernde  to  deaSe  8a  8e  hi  inn  awurpon  ; and 
J>aet  fyr  ne  derede  naht  J?am  *81101  cnihtum  8e  on  God  belyf- 
don ; ac  hi  wurdon  Jjaerrihte  unbundene,  and  eodon  orsorhlice 
on  8am  fyre,  and  herodon  God.  / Da  eode  se  cyning  to  8am 
ofne,  and  sceawode  geornlice  ; pa  geseah  he  8*er  feower  menn 
gangende  binnon  8am  fyre,  and  he  cwae8  8a  to  his  cnihtum, 
“ Hula,  ne  wurpe  we  pry  cnihtas  into  8am  fyre  ?”  HT 
cwaedon  him  to,  “S08  pu  segst,  cyning/'  pa  cwae8  se 
cyning,  “ Ic  geseo  8eer  feower  weras  gangende  on  middan 
|>am  fyre  ungewemmede  and  unforswaelede,  and  se  feor8a  is 
gelic  Godes  Bearne."  pa  geseah  se  hae8ena  cyning  j>one 
Lifigendan  Godes  Sunu,  and  he  hine  gecneow  8urh  Godes 
onwrigenysse ; and  he  8a  genealaehte  Sam  ofne,  and  cwae8  to 
8am  J?rim  Godes  cnihtum,  “Ge  Godes  menn,  Annania, 
Azaria,  Misahel,  ga8  tit  of  8am  ofne,  and  cuuia8  to  me.'* 
HI  j?aerrihte  tit-eodon  of  8am  byrnendum  ofne  aetforan  eallum 
8am  folce.  Hi  sceawodon  heora  fex  and  heora  lichaman,  and 
swi8e  wundrodon  past  hi  ealswa  gehale  and  swa  gesunde  tit- 
eodon  of  8am  fyre,  swa  hi  inn  aworpene  waeron.  pa  cwae8 
se  cyning,  “ Gebletsod  sy  eower  God,  se8e  eow  ahredde  swa 
mihtelice  of  8am  fyre.  Ic  sette  nu  8is  gebann  on  eallum 
minum  folce,  pset  nan  man  ne  beo  swa  dyrstig,  peat  he  aenig 
word  o88e  aenig  tal  cwe8e  ongean  eowerum  Gode : gif  hit 
hwa  8onne  de8,  he  sceal  8olian  his  aehta  and  his  agenes  lifes." 

Crist  wolde  )>aet  manega  witegan,  and  eac  8a  hae8enan 
sceoldon  bodian  his  to-cyme,  and  cy8an  his  faer,  p&t  raan- 
cynn  waere  )>aes  8e  geleaffulre  and  8aes  pe  gewisre  on  hwaene 
hi  sceoldon  gelyfan,  and  ealle  cwe8an,  apgSer  ge  mid  mu8e 
ge  mid  mode,  swa  se  sealm-scop  sang  be  Gode,  “pu  eart 
maere  and  micel  8e  wundra  wyrcst;  pu  eart  ana  God.”  We 


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anger,  and  commanded  the  oven  to  be  heated  very  intensely, 
and  commanded  the  youths  to  be  bound  hands  and  feet,  and 
cast  into  the  burning  oven.  Then  was  the  king’s  behest 
straightwaya  fulfilled,  and  they  were  cast  into  the  burning 
oven,  and  the  flame  struck  out  of  the  oven  far  up,  and  burned 
to  death  those  who  had  cast  them  in ; and  the  fire  injured 
naught  the  three  youths  who  believed  in  God ; but  they  were 
straightwaya  unbound,  and  went  fearlessly  in  the  fire,  and 
praised  God.  Then  went  the  king  to  the  oven,  and  looked 
earnestly  ; and  he  saw  there  four  men  going  within  the  fire, 
and  he  said  to  hia  attendants,  “ How  is  this,  cast  we  not  three 
youths  into  the  fire  ?”  They  said  to  him,  “ The  sooth  thou 
sayest,  king/*  Then  said  the  king,  “ I see  there  four  men 
going  amid  the  fire  unhurt  and  unburned,  and  the  fourth  is 
like  unto  the  Child  of  God/*  Then  the  heathen  king  saw 
the  Son  of  the  Living  God,  and  he  knew  him  through  God’s 
revelation ; and  he  then  drew  near  to  the  oven,  and  said  to 
the  three  servants  of  God,  “ Ye  men  of  God,  Hananiah, 
Azariah,  Mishael,  go  out  of  the  oven,  and  come  to  me.” 
They  atraightways  went  out  of  the  burning  oven  before  all 
the  people.  They  beheld  their  hair  and  their  bodies,  and 
greatly  wondered  that  they  as  whole  and  as  sound  went  out 
of  the  fire  as  they  were  when  they  were  cast  in.  Then  said 
the  king,  “ Blessed  be  your  God,  who  hath  delivered  you  so 
powerfully  from  the  fire.  I now  make  this  decree  among  all 
my  people,  that  no  man  be  so  daring  that  he  speak  any  word 
or  any  blasphemy  against  your  God  : if  any  one  then  so  do, 
he  shall  forfeit  his  possessions,  and  his  own  life.” 

Christ  would  that  many  prophets,  and  also  the  heathen 
should  announce  his  advent,  and  make  known  his  course, 
that  mankind  might  be  the  more  believing,  and  the  more 
certain  in  whom  they  should  believe,  and  all  say,  both  with 
mouth  and  with  mind,  as  the  psalmist  sang  of  God,  “ Thou 
art  glorious  and  great  who  workest  wonders ; thou  alone  art 


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22 


N ATI  VITAS  DOMINI. 


sceolon  aegfter  gelyfan  Godes  wundra,  and  eac  mid  micelre 
lufe  geftancian  }>am  Heofonlican  Faeder,  Gode  iElmihtigum, 
J^aet  he  wolde  asendan  his  ancennedan  Sunu  to  ftysum  life  for 
ure  alysednysse,  ftafta  we  forwyrhte  waeron.  We  sceolon  eac 
Cristes  acennednysse  and  his  gebyrd-tide  mid  gastlicere  blisse 
wurftian,  and  ds  sylfe  mid  godum  weorcum  geglengan,  and 
ds  mid  Godes  lofsangum  gebysgian,  and  fta  fting  onscunian 
fte  Crist  forbytt,  )>aet  sind,  leah^ras  and  deofles  weorc ; and  fta 
‘Sing  lufian  fte  God  bebead,  J?aet  is,  eadmodnys  and  mild- 
heortnys,  rihtwisnys  and  softfaestnys,  aelmes-daeda  and  gemet- 
faestnys,  ge}>yld  and  clsennys.  pas  'Sing  lufaft  God,  and  huru 
fta  claennysse,  fte  he  sylf  fturh  hine  and  fturh  pae t claene 
maeden,  his  modor,  astealde.  Swa  eac  ealle  his  geferan  fte 
him  filigdon,  ealle  hi  waeron  on  claennysse  wuniende  ; and  se 
maesta  dael  J?aera  manna  )?e  Gode  gefteoft,  j?urh  claennysse  hi 
gefteoft.  Warniaft  eow  wift  oferfylle  and  oferdrence,  swa 
swa  Crist  cwaeft  oil  his  godspelle,  “ Beoft  waere,  J?aet  eowere 
heortan  ne  beon  gehefgode  mid  oferfylle,  and  druncennysse, 
and  mid  woruld-carum,  and  se  faerlica  deaft  becume  ofer 
eow/’ 

Uton  beon  eac  gemyndige  hu  micelre  geftincfte  sy  J>aet 
halige  maeden  Maria,  Cristes  moder  : heo  is  gebletsod  ofer 
eallum  wifhades  mannum ; heo  is  seo  heofenlice  cwen,  and 
ealra  cristenra  manna  frofer  and  fultum.  Ure  ealde  moder 
Eua  ds  beleac  heofenan  rices  geat,  and  seo  halige  Maria  hit 
eft  us  geopenode,  gif  we  hit  sylfe  nu  mid  yfelum  weorcum  ds 
ne  belucaft.  Micel  maeg  heo  aet  hire  Bearne  abiddan,  gif  heo 
bift  geornlice  to-gemynegod.  Uton  forfti  mid  micelre  georn- 
fulnysse  hi  gebiddan,  {?aet  heo  ds  ftingige  to  hire  agenum 
Bearne,  sefte  is  aegfter  ge  hire  Scyppend  ge  hire  Sunu,  soft 
God  and  soft  mann,  an  Crist,  sefte  leofaft  and  rixaft  mid 
Faeder  and  mid  Halgum  Gaste,  hi  ftr^  an  God  a on  ecnysse. 
Amen. 


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23 


God.”  We  should  both  believe  God’s  wonders,  and  also 
with  great  love  thank  the  Heavenly  Father,  God  Almighty, 
for  having  sent  his  only- begotten  Son  to  this  life  for  our  re- 
demption, when  we  were  fordone.  We  should  also  honour 
Christ’s  nativity  and  his  birth-tide  with  ghostly  joy,  and 
adorn  ourselves  with  good  works,  and  busy  ourselves  with 
songs  of  praise  to  God,  and  shun  the  things  which  Christ 
forbids,  which  are  sins  and  the  works  of  the  devil ; and  love, 
those  things  which  God  has  enjoined,  that  is,  lowliness 
and  mercy,  righteousness  and  truth,  alms-deeds  and  tempe- 
rance, patience  and  chastity.  These  things  God  loves,  and 
especially  chastity,  which  he  himself  through  himself  and 
through  the  chaste  maiden  his  mother  established.  So  also 
all  his  companions  who  followed  him,  they  were  all  living  in 
chastity ; and  the  greatest  part  of  those  men  who  thrive  to 
God  thrive  through  chastity.  Guard  yourselves  against  ex- 
cess in  eating  and  drinking,  as  Christ  himself  said  in  his 
gospel,  “ Be  wary,  that  your  hearts  be  not  oppressed  with 
excess  of  eating  and  drinking,  and  with  worldly  cares,  and 
sudden  death  come  over  you.” 

Let  us  also  be  mindful  of  how  great  dignity  is  the  holy 
maiden  Mary,  the  mother  of  Christ : she  is  blessed  above  all 
women ; she  is  the  heavenly  queen,  and  the  comfort  and  sup- 
port of  all  Christian  men.  Our  old  mother  Eve  shut  to  us 
the  gate  of  heaven’s  kingdom,  and  the  holy  Mary  opened  it 
again  to  us,  if  we  ourselves  by  evil  works  shut  it  not  against 
us.  Much  may  she  obtain  of  her  Child,  if  she  be  fervently 
thereof  reminded.  Let  us,  therefore,  with  great  fervour,  pray 
to  her,  that  she  mediate  for  us  to  her  own  Child,  who  is 
both  her  Creator  and  her  Son,  true  God  and  true  man,  one 
Christ,  who  liveth  and  reigneth  with  Father  and  with  Holy 
Ghost,  those  three  one  God  to  all  eternity.  Amen. 


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VII.  KL.  JAN. 

NATALE  SCI  STEPHAN  I PROTOMARTYRIS. 

AUGUSTINUS,  se  wisa  biscop,  spraec  to  his  folce  be  'Sam 
wundnim  and  tacnum  pe  se  halga  wer  Stbphanus,  $e  we 
to-daeg  wurSiafi  on  his  neawiste  geworhte,  and  Jms  cw ae$. 
Mine  gebroSra  )>a  leofostan,  we  truwiaS,  )?onne  ge  gelom- 
lice  gehyraS  $a  maerlican  wundra  )?ae s eadigan  cySeres  Ste- 
phanes,  ]?aet  heora  forwel  fela  on  eowerum  gemynde  faeste 
beoS,  and  na  mid  gymeleaste  adylegode. 

Sum  Yponienscis  maeden  wearS  deofol-seoc,  }>a  gesrayrode 
sum  maesse-preost  hi  mid  ele  )>8bs  halgan  cySeres  Stephanes, 
and  heo  )?aerrihte  wearb  gewittig.  Sum  blind  wif  com  to 
}?aere  halgan  cyrcan,  J?e  waes  on  wurSmynte  Jrises  eadigan 
weres  gehalgod,  and  hi  gebaed,  and  }>aerrihte  geseah.  Heo 
$a  gewende  ongean  blissigende,  buton  latteowe,  seo$e  ahr 
blind  jrider  gelaed  wees.  Eucbarius  hatte  sum  maesse-preost, 
on  J>am  lande  J>e  is  gehaten  Hispania,  se  waes  dearie  geswenct 
mid  langsumum  broce.  Da  gebrohte  se  biscop  Possidius 
sum  ‘Sing  lytles  of  $aere  fores^dan  cyrcan  }>aes  eadigan  Ste- 
phanes, and  se  preost  )mrh  }>aet  wearS  gehaeled.  Eft  sy8$an 
him  becom  o$er  untrumnys,  J?aet  he  forbferde,  and  his  lie 
bewunden  laeg  ; ac  him  man  lede  on -up pan  his  Sgene  tunecan, 
“be  waes  gebroht  fram  J?aere  cyrcan  J>aes  eadigan  cySeres,  and 
he  of  deaSe  aras.  Martialis  hatte  sum  haeSen  wer,  on  win- 
trum  geripod ; he  onscunode  micclum  cristenra  manna  eaw- 
faestnysse.  p a waes  his  dohtor  cristen  swiSe  gelyfed,  and 
hire  wer  waes,  on  Sam  ylcan  geare,  gefullod.  pa  gesawon  hi 
hine  adligne,  and  mid  wope  b«£don  paet  he  cristen  wurde  £r 
his  ende;  ac  he  wiScwaeS  J?wyrlice,  and  hi  mid  gedrefedre 
aebilignysse  him  fram  adraf.  pa  wear8  Sam  a|?umme  to  raede 
geSuht,  )>aet  he  eode  to  Saere  halgan  cyrcan  J>aes  foresaedan 
cySeres,  and  J>aes  eadigan  Stephanes  {ringunge  baede  to  San 
iElmihtigan,  paet  lie  forgeafe  godne  willan  j?am  seocan  haeSe- 


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DECEMBER  XXVI. 

THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR. 

AUGUSTINE,  the  wise  bishop,  spake  to  his  people  con- 
cerning the  wonders  and  tokens  which  the  holy  man  Ste- 
phen, whom  we  to  day  honour,  wrought  in  his  neighbour- 
hood, and  thus  said.  My  dearest  brothers,  we  trust,  when  ye 
repeatedly  hear  the  noble  wonders  of  the  blessed  martyr 
Stephen,  that  very  many  of  them  will  be  fast  in  your  minds, 
and  not  obliterated  by  heedlessness. 

A maiden  of  Hippo  was  possessed  of  a devil,  when  a mass- 
priest  anointed  her  with  oil  of  the  holy  martyr  Stephen,  and 
she  forthwith  became  sane.  A blind  woman  came  to  the 
holy  church,  which  had  been  hallowed  in  honour  of  this 
blessed  man,  and  she  prayed,  and  forthwith  saw.  She  then 
returned  blessing,  without  a guide,  who  had  before  been  led 
thither  blind.  Eucharius  a.  mass-priest  was  named,  in  the 
land  which  is  called  Spain,  who  was  much  afflicted  with  a 
protracted  disease.  Then  the  bishop  Possidius  brought  some 
little  thing  from  the  aforesaid  church  of  the  blessed  Stephen, 
and  thereby  the  priest  was  healed.  Again  another  sickness 
befell  him,  so  that  he  died,  and  his  corpse  lay  inwrapt ; but 
they  laid  upon  him  his  own  tunic,  which  had  been  brought 
from  the  church  of  the  holy  martyr,  and  he  arose  from  death. 
There  was  a certain  heathen  man  named  Martial,  ripe  in 
years ; he  zealously  shunned  the  religion  of  Christian  men. 
Now  his  daughter  was  a Christian  very  believing,  and  her 
husband  had,  in  the  same  year,  been  baptized.  They  then 
saw  him  sick,  and  with  weeping  prayed  that  he  would  become 
a Christian  ere  his  end ; but  he  perversely  refused,  and  with 
troubled  anger  drove  them  from  him.  Then  it  seemed  ad- 
visable to  the  son-in-law  to  go  to  the  church  of  the  aforesaid 
martyr,  and  to  pray  for  the  intercession  of  the  blessed  Ste- 
phen to  the  Almighty,  that  he  would  grant  good  will  to  the 


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NATALE  S.  STEPHANI  PROTOMARTYRIS. 


nan,  {?set  he  leng  ne  elcode  to  his  geleafan.  pa  dyde  se  aSum 
swa  mid  ormaetre  geomerunge  and  wope,  and  syferlice  mid 
byrnendre  arfaestnysse ; and  sume  blostman  of  'Sam  halgan 
weofode  genam,  and  gelede  under  J?aes  haeSenan  heafod.  He 
Sa,  on  peare  ylcan  nihte,  aefter  his  frum-slaepe,  neodlice  cly- 
pode,  biddende  J?aet  man  Sone  biscop  to  him  gefette.  pa 
andwyrdon  his  frynd,  and  cwaedon,  J?aet  he  on  neawiste  naere. 
He  Sa  eft  geornlice  baed,  pvet  him  man  6umne  maesse-preost 
gelangode ; cwaeS  J?aet  he  on  God  gelyfan  wolde,  and  ead- 
modlice  to  fulluhte  gebugan.  His  frynd  J>aes  micclum  wun- 
drodon  and  blissodon,  and  he  Saerrihte  wearS  gefullod,  and 
liaefde  him  on  muSe,  oS  his  forSsiS,  pa  ylcan  word  pe  se 
eadiga  Stephanus  on  his  ende  to  Gode  gecwaeS,  “Criste, 
accipe  spiritum  meum  past  is,  “ Crist,  onfoh  minne  gast.” 
And  he  swa  set  nextan  mid  pam  worde  gewat.  Nyste  he  J*eah 
aer  ptet  se  eadiga  wer,  Stephanus,  on  his  Srowunge  swa  cly- 
pode,  ac  Surh  his  Singunge  he  wearS  to  fulluhte  and  to  Sam 
wordum  onbryrd. 

peer  waeron  eac  gehaelede  pry  fot-adlige  men  Jmrh  Sone 
halgan  cySere,  twegen  landes  menn  and  an  aelSeodig.  pa 
landes  men  wurdon  J>aerrihte  gehaelede,  and  Sam  aelSeodigan 
wearS  geswutelod  hwaet  he  to  his  fotum  lecgan  sceolde ; and 
he  swa  dyde  swa  him  geswutelod  wees,  and  seo  seocnys 
paerrihte  geswac.  Sum  cild  plegode  gymeleaslice,  and  beam 
under  anum  yrnendum  hweole,  and  wearS  to  deaSe  tocwysed. 
Seo  moder  J?a  dreorig  baer  J?aes  cildes  lie  to  pam  fores&lum 
gemynde  J^aes  halgan  Stephanes,  and  hit  sona  ge-edcucode, 
and  ansund  aeteowode.  An  eawfaest  mynecenu  laeg  swiSe 
geswenct,  Srwene  aelcere  edwyrpinge.  pa  asende  man  hire 
tunecan  to  paere  halgan  cyrcan,  ac  heo  gewat  &x  se  aerend- 
raca  ongean  come.  Hire  magas  Seah  oferbraeddon  paet  lie 
mid  paere  tunecan,  and  heo  sona  cucu  aras.  Sum  gelyfed 
man  gebaed  aet  paere  cyrcan  for  his  adligan  dehter,  and  hire 
reaf  pider  abaer:  efne,  SaSa  he  ham  gecyrde,  pa  umon  his 
hiwan  him  togeanes,  and  hire  forSsiS  him  gecyddon.  He  Sa 


“N 

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THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR.  27 

sick  heathen,  that  he  might  no  longer  delay  his  belief.  Then 
the  son-in-law  did  so  with  infinite  groaning  and  weeping, 
and  purely  with  burning  piety ; and  took  some  flowers  from 
the  holy  altar,  and  laid  them  under  the  heathen’s  head.  He 
then,  on  the  same  night,  after  his  first  sleep,  anxiously  cried, 
praying  that  they  would  fetch  the  bishop  to  him.  His  friends 
then  answered,  that  he  was  not  in  the  neighbourhood.  He 
then  again  eagerly  entreated  that  they  would  send  for  a mass- 
priest;  he  said  that  he  would  believe  in  God,  and  humbly 
submit  to  baptism.  At  this  his  friends  greatly  wondered  and 
rejoiced,  and  he  was  immediately  baptized,  and  had  in  his 
mouth,  till  his  departure,  the  same  words  which  the  blessed 
Stephen  at  his  end  said  to  God,  “ Christe,  accipe  spiritum 
ineum  that  is,  “ Christ,  receive  my  spirit.”  And  he  so  at 
last  with  those  words  departed.  Yet  knew  he  not  before 
that  the  blessed  man,  Stephen,  at  his  passion  so  cried,  but 
thtbugh  his  intercession  he  was  stimulated  to  baptism  and 
to  those  words. 

There  were  also  healed  three  men  lame  of  foot  through  the 
holy  martyr,  two  men  of  the  country  and  one  a stranger. 
The  men  of  the  country  were  healed  forthwith,  and  it  was 
manifested  to  the  stranger  what  he  should  lay  on  his  foot ; 
and  he  did  as  was  manifested  to  him,  and  the  disease  forth- 
with ceased.  A child  was  playing  heedlessly,  and  ran  under 
a running  wheel,  and  was  crushed  to  death.  The  mother 
then  sad  bare  the  child’s  corpse  to  the  beforesaid  memorial 
of  the  holy  Stephen,  and  it  soon  requickened  and  appeared 
sound.  A pious  mynchen  lay  greatly  afflicted,  hopeless  of 
any  recovery.  They  then  sent  her  tunic  to  the  holy  church, 
but  she  had  departed  before  the  messenger  returned.  Her 
relatives,  nevertheless,  spread  the  tunic  over  the  corpse,  and 
she  instantly  arose  alive.  A believing  man  prayed  at  the 
church  for  his  sick  daughter,  and  bare  her  garment  thither : 
behold,  when  he  returned  home,  his  household  ran  towards 
him,  and  announced  to  him  her  departure.  He  then  covered 


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NATALE  S.  STEPHAN  I PROTOMARTYRIS. 


mid  J>am  reafe  }>aet  lie  oferwreah,  and  seo  dohtor  )?aerrihte  to 
life  arSs.  Eft,  sumes  oSres  mannes  sunu  Jmrh  untrumnysse 
gew6t,  ac  SaSa  his  frynd  }>a  Kc-Senunge  gearcodon,  );a  tihte 
heora  sum  J?aet  man  J>ae s cnapan  lie  smyrian  sceolde  mid  ele 
j?aes  halgan  Stephanes.  Hi  swa  dydon,  and  he  ge-edcucode. 
Eft,  sum  pegen  brohte  his  suna  lie  to  ’Sam  foressedan  gemynde 
pees  halgan  cySeres,  and  mid  micclum  wope  hine  gebaed,  and 
aefter  his  gebede  he  ahdf  paet  cild  up  ge-edcucod  and  an- 
sund. 

Gif  we  wyllaS  ealle  Sa  wundra  and  haelSa  awritan,  pe  we 
oneneowon  gef remode  purh  Sone  wuldorfullan  cySere  Ste- 
phanum,  Sonne  wyree  we  manega  b€c,  £rSan  Se  we  hi  ealle 
gegaderion ; and  Seah  hi  ne  magon  beon  ealle  gegaderode, 
sind  peah  sume  pe  ic  forsuwian  ne  rnaeg.  An  aepelboren  wif 
wearS  micclum  geswenct  mid  langsumere  untrumnysse,  and 
hire  ne  mihte  nan  laececraeft  fremian.  pa  lierde  hi  sum 
iudeisc  man,  pse t heo  name  aenne  wernaegel  of  sumes  oftan 
hriege,  and  beenytte  to  anum  hringe  mid  hire  snode,  and  mid 
pm  hi  to  nacedum  lice  begyrde.  pa  ferde  heo  swa  begyrd 
to  paes  halgan  cySeres  cyrcan,  pset  heo  Saer  hire  haele  abaede. 
pa  wicode  heo  be  wege  wiS  paere  ea  pe  is  gehaten  Bagrade, 
and  on  aeme-merien  siSode,  swa  swa  heo  gemynt  haefde.  Da 
geseah  heo  licgan  Sone  hring  on  Sam  wege  aetforan,  mid 
snode  mid  ealle,  and  paes  micclum  wundrode.  pa  wende  heo 
paet  se  hring  toburste,  oSSe  seo  snod  toslupe ; ac  SaSa  heo 
afunde  pone  hring  gehalne,  and  pa  snode  mid  eallum  cnottum 
swa  faeste  gewriSen  swa  heo  a?r  waes,  Sa  understod  heo  paet 
paet  wundor  gelamp  purh  Saes  halgan  mihte  Se  heo  to  fundode, 
and  micclum  truwode  hire  haele  toweard  Surh  his  geearnung- 
um,  and  wearp  Sone  hring  mid  pam  bendum  into  Sam  flow- 
endum  streame.  Heo  ferde  Sa  mid  bliSum  mode  to  Saere 
halgan  cyrcan,  and  Saer  hire  haele  gefette,  purh  Sees  halgan 
cySeres  Singunge. 

An  wundorlic  tacn  gelamp  aet  paes  halgan  gemynde,  swa 
widmaere,  ic  wene,  paet  feawa  waeron  on  paere  neawiste  pe 


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THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR.  29 


the  corpse  over  with  the  garment,  and  the  daughter  straight- 
ways  arose  to  life.  Again,  the  son  of  another  man  died 
through  sickness,  but  while  his  friends  were  preparing  the 
last  offices,  one  of  them  induced  them  to  anoiut  the  corpse  of 
the  boy  with  oil  of  the  holy  Stephen.  They  did  so,  and  he 
requickened.  Again,  a thane  brought  the  corpse  of  his  son 
to  the  beforesaid  memorial  of  the  holy  martyr,  and  with  great 
weeping  prayed  to  him,  and  after  his  prayer  he  raised  the 
child  up  quickened  and  sound. 

If  we  will  record  all  the  wonders  and  cures  that  we  know 
to  have  been  performed  by  the  glorious  martyr  Stephen,  then 
may  we  make  many  books  before  we  gather  them  all ; and 
though  they  may  not  all  be  gathered,  yet  are  there  some 
which  I may  not  pass  in  silence.  A woman  of  noble  birth 
was  greatly  afflicted  with  long  sickness,  and  no  leechcraft 
availed  her  aught.  Then  a Jewish  man  counselled  her  to  take 
a wart  from  an  ox’s  back,  and  tie  it  to  a ring  with  her  fillet, 
and  with  that  gird  her  naked  body.  She  then  so  girded  went 
to  the  church  of  the  holy  martyr,  that  she  might  there  by 
prayer  obtain  her  health.  On  the  way  she  pitched  her  tent 
by  the  river  which  is  called  Bagrada,  and  at  early  morn 
journeyed  on,  as  she  had  intended.  There  she  saw  lying 
before  her  on  the  way  the  ring  together  with  the  fillet,  and 
thereat  greatly  wondered.  She  imagined  that  the  ring  had 
burst,  or  that  the  fillet  had  become  loose ; but  when  she  found 
the  ring  whole,  and  the  fillet  with  all  its  knots  as  firmly  bound 
as  it  was  before,  then  understood  she  that  that  wonder  hap- 
pened through  the  holy  might  to  which  she  was  bending  her 
way,  and  firmly  trusted  that  her  health  was  at  hand  through 
his  merits,  and  cast  the  ring  with  the  bands  into  the  flowing 
stream.  She  went  then  with  cheerful  mind  to  the  holy 
church,  and  there  obtained  her  health,  through  the  interces- 
sion of  the  holy  martyr. 

One  wonderful  miracle  took  place  at  the  memorial  of  the 
saint,  so  celebrated,  I ween,  that  there  were  few  in  the 


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NATALE  S.  STEPHANI  PROTO MARTYRIS. 


paet  ne  gesawe,  oSSe  ne  gehyrde.  Seofon  gebroSru  waeron 
and  Sreo  geswustra,  Sure  wydewan  cild,  on  Saere  byrig 
Cappadocia,  ae)?elborenre  maegSe.  pa  wearS  seo  modor  biter- 
lice  gegremod,  aefter  hire  weres  forSsiSe,  fram  hire  anum 
cilde,  to  San  swiSe  )*8et  heo  on  Easter-tide  eode  to  cyrcan, 
and  wolde  Sone  sunu  )?e  hi  getirigde  mid  wyriungum  gebin- 
dan.  pa  gemette  heo  aenne  deofol  on  mannes  hi  we,  se  befran, 
hwider  heo  wolde.  pact  earme  wif  andwyrde,  and  cwaeS,  paet 
heo  wolde  to  cyrcan  gSn,  and  )?one  sunu  Se  hi  tfrigde  awyrian. 
pa  andwyrde  se  deofol  on  )?am  menniscum  hiwe,  u Riht  Su 
dest  and  wel,  gif  Su  ealle  Sine  ciid  tosomne  wyrigst  j forSan 
Se  hi  ealle  on  andwyrdnysse  stodon,  SaSa  se  an  Se  tynde,  and 
noldon  j?e  ealgian  wiS  heora  breSer ; ne  hi  Sinne  teonan  ne 
besargodon  : wyrig  hi  ealle  togaedere.”  paet  earme  wif  ge- 
lyfde  his  waelhreowum  geSeahte,  and  wearS  mid  maran  wod- 
nysse  astyrod.  Eode  j?a  to  Sam  fantfaete,  and  tolysde  hire 
feax,  and  bedypte  on  Sam  fante,  and  mid  micelre  hStheort- 
nysse  ealle  hire  beam  manfullice  wirigde.  jEfter  jrisum 
gecyrde  ham,  and  gemette  ealle  hire  beam  inid  orma?tre 
cwylminge  cwacigende  eallum  limum.  pa  we  arS  heo  raid 
micelre  sarnysse  Surhslegen,  J?aet  heo  swa  micel  man  gefre- 
raode ; eode  Sa,  and  hi  sylfe  on  grine  aheng  }>aet  heo  fotum 
span.  Witodlice  se  ylca  deofol  Se  hi  tihte  6?r  to  Saere  man- 
fullican  wyriunge,  se  hi  eft  siSSan  to  hire  agenre  hengene 
gelaerde. 

pa  earman  beam  ne  mihton  Sa  leng  for  sceame  on  J?aere 
byrig  aSolian,  for  Saere  atelicau  cwacunge,  ac  ferdon  w6ri- 
gende  geond  eallum  Romaniscum  ymbhwyrfte.  Twegen 
Jnssera  becomon  to  tis,  broSer  and  swuster,  Paulus  and  Pal- 
ladia, widcuSe  Surh  heora  yrmSe.  Hi  comon  twam  wucan 
Eastron,  and  daeghwomlice  geneosodon  Sa  halgan  cyrcan, 
on  }>aere  Se  waes  )>aes  wuldorfullan  Stephanes  gemynd,  bid- 
dende  }>aet  he  him  God  gegladode,  and  him  Sa  a?rran  haele 
forgeafe.  pa  on  Sara  Easter-daege  eodon  hi,  swa  hi  gewunode 
waeron,  to  J?aere  cyrcan,  and  se  broSor  hine  gebaed  set  pam 
halgum  reliquium.  pa  wearS  he  faerlice  astreht,  and  slapen- 


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THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR.  31 


neighbourhood  who  saw  it  or  heard  of  it  not.  There  were 
seven  brothers  and  three  sisters,  children  of  one  widow, 
in  the  city  of  Cappadocia,  of  a noble  family.  Now  the 
mother  was  so  bitterly  irritated,  after  the  death  of  her  hus- 
band, by  one  of  her  children,  that  at  Easter-tide  she  went 
to  church,  and  would  bind  by  curses  the  son  who  had  pro- 
voked her.  She  then  met  a devil  in  man's  guise,  who  in- 
quired whither  she  was  going.  The  poor  woman  answered 
and  said,  that  she  would  go  to  church  and  curse  the  son 
who  had  provoked  her.  Then  answered  the  devil  in  human 
form,  “ Right  thou  wilt  do  and  well,  if  thou  cursest  all  thy 
children  together ; for  they  all  stood  present,  when  the  one 
reviled  thee,  and  would  not  defend  thee  against  their  brother ; 
nor  lamented  they  thy  injury  : curse  them  altogether.0  The 
poor  woman  followed  his  barbarous  counsel,  and  was  troubled 
with  greater  frenzy.  She  then  went  to  the  font-vessel,  and 
loosened  her  hair,  and  dipt  it  into  the  font,  and  with  great 
fury  sinfully  cursed  all  her  children.  After  this  she  returned 
home,  and  found  all  her  children  quaking  with  immense  tor- 
ments in  every  limb.  Then  was  she  penetrated  with  great 
sorrow  for  having  perpetrated  so  great  a crime ; and  went 
and  hung  herself  in  the  halter,  that  she  had  spun  with  her 
feet.  Verily  the  same  devil  who  had  ere  instigated  her  to 
the  wicked  cursing,  afterwards  seduced  her  to  her  own  hang- 
ing. 

The  poor  children  then  for  shame  could  no  longer  remain 
in  the  city,  on  account  of  the  horrible  quaking,  but  went 
wandering  over  all  the  Roman  dominion.  Two  of  these  came 
to  us,  brother  and  sister,  Paul  and  Palladia,  noted  for  their 
misery.  They  came  two  weeks  before  Easter,  and  daily  visited 
the  holy  church,  in  which  was  the  memorial  of  the  glorious 
Stephen,  praying  that  he  would  reconcile  God  to  them,  and 
give  them  their  former  health.  Then  on  the  Easter-day  they 
went,  as  they  were  wont,  to  the  church,  and  the  brother 
prayed  at  the  holy  relics.  He  there  became  suddenly  pro- 


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NATALE  S.  STEPHAN1  PEOTOMARTYRIS. 


dum  gelicost  laeg,  na  swa-Seah  cwacigende,  swa  swa  him  on 
slsepe  gewunelic  wses.  Efne,  Sa  he  aras,  and  nateshwon  ne 
c wacode,  forSan  Se  he  wses  gehseled  and  stod  gestind,  sceaw- 
igende  pe  hine  sceawodon.  Eornostlice  hwa  mihte  “Sa 
forsuwian  Godes  herunge  ? SoSlice  seo  cyrce  wearS  gefylled 
mid  clypungum  Sses  blissigendan  folces,  and  hi  urnon  to  me, 
an  setter  anura,  Sser  ic  inne  sa?t  Sa  gearo  to  g&nne ; tele  setter 
oSrum  cydde  me  J>aet  wundorlice  Godes  tacn,  and  ic  Sses 
micclum  Gode  Sancode.  pa  *et  nextan  stop  inn  se  gehseleda 
cniht,  and  hine  to  minum  cneowum  gebigde,  and  ic  hine  to 
minum  cosse  arserde.  Ic  eode  Sa  to  Godes  Senunge,  and  J>set 
folc  gebletsode,  and  him  Godes  gerihtu  dyde.  Ic  gelaSode 
]?one  gehseledan  cniht  to  urum  gereorde,  and  he  us  rehte  ealle 
his  broSerlicere  and  moderlicere  yrmSe  racu.  On  Sam  Srid- 
dan  Easterlicum  dsege  ic  het  standan  |>one  gehseledan  broSer 
setforau  'Sam  folce,  and  his  swuster  samod,  and  ic  him  rehte 
Sa  race  be  endebyrdnysse.  pset  folc  beheold  pone  broker 
standan  buton  atelicere  cwacunge,  and  seo  swuster  eallum 
limum  egeslice  cwacode.  pa  Se  hine  eer  ne  gesawon,  and 
nyston  fram  hwilcere  yrmSe  Godes  mildheortnys  hine  ge- 
hselde,  hi  mihton  tocuawan  on  Ssere  swuster  bifunge. 

pa  het  ic  setter  Ssere  gereccednysse  hi  hwsethwega  ufor 
gan;  and  ic  ongann  be  Sam  cuSan  intingan  hwsethwega 
geornlicor  smeagan.  Efne  Sa  fserlice  wurdon  gehyrede  oSre 
clypunga  ntwre  blisse  of  J>ses  martyres  gemynde,  and  paet 
folc  beah  Syderweard.  Seo  cwacigende  swuster  eode  of  Sam 
stsepum,  pe  heo  on  astod,  to  Sam  halgan  cySere,  wolde  hi 
gebiddan,  and  heo  Saerrihte,  swa  heo  paet  gesceot  hrepode, 
lseg  swilce  heo  mid  slsepe  fornumen  wsere,  and  aras  siSSan 
hal.  pset  folc  Sa  mid  micelre  fsegnunge,  and  singalre  herunge, 
hi  gelseddon  to  Ssere  stowe  J^ser  heo  lytle  ®r  cwacigende  stod, 
and  micclum  fsegnodpn  pset  heo  wses  )?am  breSer  gelic,  Sam 
Se  heo  hwene  ser  Surh  Sa  egeslican  bifunge  ungelic  wses. 


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THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR.  33 


strated,  and  lay  most  like  to  one  sleeping,  yet  not  quaking, 
as  was  usual  with  him  in  sleep.  Lo,  he  then  arose,  and 
quaked  not  at  all,  for  he  was  healed  and  stood  sound,  looking 
on  those  who  looked  on  him.  Who  could  then  refrain  from 
uttering  the  praise  of  God  ? Verily  the  church  was  filled 
with  the  exclamations  of  the  rejoicing  people,  and  they  ran 
in  to  me,  one  after  another,  where  I was  sitting,  ready  to  go ; 
each  after  other  declared  to  me  the  wonderful  miracle  of 
God,  and  I greatly  thanked  God  for  it.  At  last  in  stept  the 
healed  youth,  and  bowed  himself  to  my  knees,  and  I raised 
him  to  my  kiss.  I went  then  to  God’s  ministry,  and  blessed 
the  people,  and  celebrated  God’s  rites  before  them.  I in- 
vited the  healed  youth  to  our  refection,  and  he  related  to  us 
all  the  history  of  his  fraternal  and  maternal  misery.  On  the 
third  Easter-day,  I desired  the  healed  brother  to  stand  before 
the  people,  and  his  sister  with  him,  and  I recounted  to  them 
the  story  from  beginning  to  end.  The  people  beheld  the 
brother  standing  without  the  horrible  quaking,  and  the  sister, 
in  all  her  limbs,  quaked  dreadfully.  Those  who  had  not  seen 
him  before,  and  knew  not  from  what  misery  God’s  mercy 
had  healed  him,  they  might  know  it  by  the  trembling  of  the 
sister. 

Alter  the  narrative,  I bade  them  go  a little  higher,  and  I 
began  to  inquire  somewhat  more  diligently  concerning  this 
notable  matter.  Behold  then  suddenly  other  exclamations  of 
new  joy  were  heard  from  the  martyr’s  memorial,  and  the  people 
bent  their  course  thitherwards.  The  quaking  sister  had  gone 
from  the  steps  on  which  she  had  stood  to  the  holy  martyr,  she 
wished  to  pray,  and  straightways,  as  she  touched  the  railing, 
she  lay  as  if  she  had  been  seized  with  sleep,  and  afterwards 
rose  up  hale.  The  people  then,  with  great  rejoicing  and  in- 
cessant praise,  led  her  to  the  place  where  a little  before  she 
bad  stood  quaking,  and  greatly  rejoiced  that  she  was  like  to 
her  brother,  to  whom  a short  time  previously,  through  that 
dreadful  trembling,  she  was  unlike.  All  then  together  re- 

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NATALE  S.  STEPHAN!  PROTOMARTYRIS. 


Ilwaet  $a,  ealle  samod  blissodon  on  Godes  herunguin  swa 
micclum,  }>aet  ure  earan  earfoftlice  mihton  heora  stemne 
araefnian.  Hwaet  waes  on  $ae ra  blissigendra  heortan  buton 
Godes  geleafa,  for  San  }?e  Stephanes  blod  agoten  waes  ? 
Hwaene  maersiaiS  }>as  wundra  mid  heora  se$unge  buton  Crist, 
]?e  on  so*Sre  menniscnysse  geboren  waes,  and  mid  flaesce  of 
dea$e  aras,  and  mid  flaesce  to  heofonum  astah  ? Witodlice 
*8es  halga  cySere  and  his  aeftergengan  waeron  gewitan  )?yses 
geleafan,  and  Sisum  geleafan  hi  cyddon  gecySnysse,  ofer- 
swiSende  )>isne  feondlican  middaneard,  na  ongean  feohtende, 
ac  sweltende. 

pes  eadiga  wer,  Stephanus,  |?e  we  ymbe  sprecaS,  and  mid 
cyrclicum  Senungum  wur8ia$,  is  se  forma  cyBere,  J?e  Merest 
aefter  Cristes  upstige  to  heofenan  rice  wuldorful  becom.  He 
filigde  Cristes  fotswaftum  swtSe  nean,  and  his  gebysnunge 
arfaestlice  geefenlaehte.  Crist  mildheortlice  his  cwellerum 
to  $am  ^Elmihtigum  Faeder  ge$ingode,  J?a$a  he  on  rode-heng- 
ene  ahafen  waes,  pus  cweftende,  “ Min  Drihten,  niiltsa  him  : 
nyton  hi  hwaet  hi  do$.”  Eft,  se  halga  Stephanus  under  J?am 
heardum  stanum  his  cneowa  gebigde,  and  for  his  staenendan 
slagan  Jms  baed,  “ Drihten  min,  ne  sete  )m  him  $as  d£da  to 
synne.”  He  is  fyrmest  on  martyrdome,  and  fyrmest  on 
lareowdome,  forSan  pe  he  eallum  cySerum  Cristes  bysne 
aeteowode,  betwux  $am  he  hylt  ealdordom  a buton  ende. 

Nis  nanum  men  alyfed  paet  lie  o$erne  wyrige,  forSan  pe 
se  apostol  Paulus  cwyS,  J?aet  *5a  wyrigendan  Godes  rice  ne 
geagnia*8.  Ne  wyrige  nan  man  o’Serne,  ne  yfeles  ne  wisce, 
J?y-laes  $e  he  $urh  *3a  wyriunge  his  sawle  swilce  mid  deoflicum 
rapum  gewriSe,  and  $ a wrace  ^ rowige  on  his  gaste  }>e  J?aet  wif 
on  lichaman  “Srowade,  ]>e  be  deofles  raede  hire  agenne  team 
mid  wyriunge  geyrmde,  and  hi  sylfe  mid  grine  acwealde. 
Gyman  ealle  faederas  and  moddru  ]?aet  hi  heora  cild  mid 
gramlicum  wyriungum  deofle  ne  betaecon;  and  warnian  *Sa 
beam  pset  hi  nafter  ne  faeder  ne  moder  mid  teonan  ne  ge- 
tyrion  to  heora  wyriungum ; forSan  hit  is  awriten  on  Godes 


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THE  NATIVITY  OF  ST.  STEPHEN,  PROTOMARTYR.  35 


joiced  with  praises  to  God  so  greatly,  that  our  ears  might 
hardly  endure  their  voices.  What  was  in  the  heart  of  those 
rejoicing  but  the  praise  of  God,  for  whom  the  blood  of 
Stephen  had  been  shed  ? Whom  do  these  miracles  with  their 
confirmation  magnify,  but  Christ,  who  was  born  in  true 
humanity,  and  with  flesh  arose  from  death,  and  with  flesh 
ascended  to  heaveu  ? Verily  the  holy  martyr  and  his  succes- 
sors were  witnesses  of  this  belief,  and  to  this  belief  they  bore 
testimony,  overcoming  this  hostile  world,  not  by  fighting 
against  it,  but  by  dying. 

This  blessed  man,  Stephen,  concerning  whom  we  speak, 
and  with  church  services  honour,  is  the  earliest  martyr,  who 
first,  after  Christ’s  ascension,  came  glorious  to  the  kingdom 
of  heaven.  He  followed  the  footsteps  of  Christ  very  near,  and 
piously  imitated  his  example.  Christ  mercifully  interceded 
for  his  murderers  to  the  Almighty  Father,  when  he  was  raised 
on  the  cross,  thus  saying,  “ My  Lord,  have  mercy  on  them  : 
they  know  not  what  they  do.”  Afterwards  the  holy  Stephen 
under  the  hard  stones  bowed  his  knees,  and  for  his  stoning 
slayers  thus  prayed,  “ My  Lord,  lay  not  these  deeds  to  them 
as  sin.”  He  is  first  in  martyrdom,  and  first  in  teachership, 
for  he  manifested  Christ’s  example  to  all  martyrs,  among 
whom  he  holds  precedence  ever  without  end. 

It  is  permitted  to  no  man  to  curse  another,  for  the  apostle 
Paul  says,  that  the  cursers  shall  not  possess  the  kingdom  of 
God.  Let  no  man  curse  nor  wish  evil  to  another,  lest  through 
that  cursing  he  bind  his  soul,  as  it  were,  with  devilish  ropes, 
and  suffer  in  his  spirit  that  penalty  which  the  woman  suffered 
in  body,  who,  through  the  counsel  of  the  devil,  afflicted  her 
own  family  with  cursing,  and  destroyed  herself  with  a halter. 
Let  all  fathers  and  mothers  take  heed  that  they  with  cruel 
curses  deliver  not  their  children  to  the  devil ; and  let  the 
children  be  careful  not  by  contumely  to  provoke  either  father 
or  mother  to  curse  them ; for  in  God’s  law  it  is  written, 

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SERMO  IN  AEPIPHANIA  DOMINI. 


“ ArwurSa  ftiune  feeder  and  pine  moder,  peet  pu  lang  lif 
ofer  eorSan  wunie.”  Ne  meeg  nan  man  o$erne  wyrian,  and 
him  sylfum  gebeorgan  \ ac  he  forde’S  his  agene  sawle  mid 
peere  manfullan  wyriunge,  getimige  Sam  o'Srum  swa  him  ge- 
timige.  Ure  tange  is  gesceapen  to  Godes  herungum,  and  to 
gesceadwisum  spraecum,  na  to  deofollicum  wyriungum.  Ne 
magon  we  mid  anum  mirSe  bletsian  and  wyrian. 

Mine  gebroftra,  understandaS  pis  : ne  slihS  se  dema  pone 
forscyldgodan  sceaftan,  ac  he  heet  his  underSeoddan  hine 
belifian.  Witodlice  se  tie  otSerne  wyrigS,  he  set  hine  sylfne 
to  deman,  and  God  to  slagan.  ponne  he  bitt  paet  God  pone 
otierne  fordon  sceole,  hwaet  detS  he  tionne  buton  swilce  he 
deme,  and  God  slea  ? Uton  beon  gemyndige  hweet  Drihten 
be  tSysum  teehte : he  cws et$,  “ LufiaS  eowre  fynd,  do*S  pam 
tela  tie  eow  hatiaS,  and  gebiddaft  for  eowerum  ehterum  and 
tynendum,  peet  ge  beon  eowres  Feeder  beam  setie  on  heofonum 
is.”  Sy  him  wuldor  and  lof  a on  ecnysse.  Amen. 


VIII.  1DUS  IAN. 

SERMO  IN  AEPIPHANIA  DOMINI. 

DES  deeg  is  gehaten  on  bocuin  Swutklung-djeg,  forSan 
pe  on  tSisum  daege  wearS  Crist  mancynne  geswutelod,  Merest 
*Sam  prym  cynegum,  pe  him  lac  brohton,  and  eft  gewislicor 
*SaSa  he  on  tSyssum  daege  gefullod  wees. 

Se  iElmihtiga  Godes  Sunu,  patia  he  mann  beon  wolde,  tia 
sende  he  his  bydel  toforan  him,  Iohannem  pone  Fulluhtere, 
peet  he  sceolde  Cristes  to-cyme  mannum  cjrSan,  peet  hi,  $urh 
’bone  bydel,  gelyfdon  on  tione  godcundan  Cyning.  Se  Iohan- 
nes  wees  acenned  swa  swa  otire  menn  beo*S,  of  feeder  and  of 
meder,  and  wees  anfeald  man,  meere  and  getiungen,  swa  swa 
Crist  be  him  cweetS,  “ peet  on  wifa  bearnum  naes  nan  meerra 


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SERMON  ON  THE  LORD'S  EPIPHANY. 


37 


“ Honour  thy  father  and  thy  mother,  that  thou  mayest  live  a 
long  life  on  earth.”  No  man  can  curse  another  and  secure 
himself;  for  he  fordoes  his  own  soul  with  that  wicked  cur- 
sing, betide  to  the  other  whatever  may  betide.  Our  tongue 
is  shapen  for  praises  of  God,  and  to  rational  speeches,  not 
for  devilish  cursings.  With  one  mouth  we  may  not  bless 
and  curse. 

My  brothers,  understand  this  : the  judge  slays  not  the 
condemned  robber,  but  he  commands  his  subordinates  to 
deprive  him  of  life.  But  he  who  curses  another  sets  himself 
up  as  judge,  and  God  as  the  slayer.  When  he  prays  that 
God  shall  fordo  the  other,  what  does  he  then  but  as  though 
he  judges  and  God  slays  ? Let  us  be  mindful  of  what  the 
Lord  taught  concerning  this  : he  said,  “ Love  your  foes,  do 
good  to  those  who  hate  you,  and  pray  for  your  persecutors 
and  calumniators,  that  ye  be  children  of  your  Father  who  is 
in  heaven.”  Be  to  him  glory  and  praise  ever  to  eternity. 
Amen. 


JANUARY  VI. 

SERMON  ON  THE  LORD’S  EPIPHANY. 

THIS  day  is  called  in  books  Manifestation-day,  because 
on  this  day  Christ  was  manifested  to  mankind,  first  to  the 
three  kings,  who  brought  him  gifts,  and  again,  more  espe- 
cially, when  he  on  this  day  was  baptized. 

The  Almighty  Son  of  God,  when  he  would  be  man,  sent 
his  proclaimer  before  him,  John  the  Baptist,  to  announce  the 
advent  of  Christ  to  men,  that  they,  through  that  proclaimer, 
might  believe  in  the  divine  King.  John  was  born  as  other 
men  are,  of  father  and  of  mother,  and  was  a simple  man, 
great  and  illustrious,  as  Christ  himself  said  of  him,  “ That 
among  the  children  of  women  there  was  no  greater  man  than 


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SERMO  IN  AEPIPHANIA  DOMINI. 


mann  j?onne  Iohannes  se  Fulluhtere.”  Crist  naes  na  of  wife 
acenned,  ac  wees  of  maedene,  forSi  naes  he  geteald  to  Syssere 
wiSmetennysse.  Iohannes,  SaSa  he  gestiSod  waes,  Sa  wolde 
he  forbugan  Sa  unSeawas  ye  menn  begaS,  and  ferde  Sa  to 
westene,  and  Saer  wunode,  oS)?aet  he  fullweaxen  waes,  and  Saer 
swiSe  stiSlice  leofode : ne  dranc  h€  naSor  ne  win,  ne  beor, 
ne  ealu,  ne  nan  Saera  waetan  Se  menn  of  druncniaS ; ac  set 
him  ofet,  and  j>aet  )>aet  he  on  wuda  find  an  mihte.  Eall  his 
reaf  waes  geworht  of  oluendes  haere.  paSa  he  geSogen  waes, 
)nx  com  him  to  Godes  bebod,  J?aet  he  sceolde  faran  to  mannum, 
and  bodian  fulluht  on  synna  forgifenysse,  and  sceolde  fullian 
j?aet  folc  Se  him  to  come  mid  his  agenum  fulluhte,  on  'Sam 
fulluhte  naes  nan  synne  forgifenyss ; and  he  sceolde  eac  cySan 
ymbe  Cristes  fulluht,  J?e  toweard  waes,  on  Sam  Se  beoS  ealle 
synna  forgyfene. 

Iohannes  com  Sa,  swa  swa  him  beboden  waes,  to  Saere  ea 
J?e  is  gehaten  Iordanis,  and  clypode  to  eallum  folce,  and  Sus 
cwaeS,  “BehreowsiaS  eowre  synna,  and  wyrcaS  dredbote, 
forSan  )>e  Godes  rice  genealaehS  et  reliqua.  pas  word  he 
clypode  be  Criste,  forSi  pe  Cristes  fulluht  SwehS  ]?one  man 
aegSer  ge  utan  ge  innan  : paet  waeter  wiSutan,  and  se  Halga 
Gast  wiSinnan.  Iohannes  fulluht  Swoh  J?one  mannan  wiS- 
utan, and  nan  Sing  wiSinnan,  forSi  Se  he  ne  sealde  nane  synne 
forgifenysse,  swa  swa  Crist  dyde  )mrh  Sone  Halgan  Gast. 

paSa  Crist  waes  }>ritig  wintra,  )>a  com  he  on  Sisum  daege 
to  Iohannes  fulluhte,  aet  Saere  ea  ye  is  gehaten  Iordanis,  and 
wolde  beon  gefullod  aet  his  handum.  DaSa  Iohannes  hine 
geseah  cumende  to  him,  }>a  cwaeS  he  be  him,  “Her  gaeS 
Godes  Lamb,  seS.e  aetbryt  and  adylegaS  middaneardes  synna. 
Be  Sysum  ic  saede  eow  aer,  c Se  Se  aefter  me  cymS,  he  is  be- 
foran  me,  forSan  Se  he  waes  £er  ic  gewurde/  ” He  cwaeS  ]?a  to 
Criste,  “ La  leof,  ic  sceal  beon  gefullod  aet  Sinum  handum, 
and  fm  cymstto  minum  fulluhte.”  Crist  Sa  him  geandwyrde, 
“ Ldet  nu  Sus,  and  geSafa  Sis ; swa  unc  gedafenaS,  J?aet  wit 
gefyllon  ealle  rihtwisnysse.”  Iohannes  Sa  geSafode  j>eet  he 


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John  the  Baptist.”  Christ  was  not  of  woman  born,  but  was 
of  a maiden,  therefore  was  be  not  reckoned  in  this  comparison. 
John,  when  he  was  grown  up,  would  eschew  the  vices  which 
men  commit,  and  went  to  the  wilderness,  and  there  dwelt 
until  he  was  full-grown,  and  there  lived  very  rigidly:  he 
drank  neither  wine,  nor  beer,  nor  ale,  nor  any  of  those  liquors 
from  which  men  become  drunk  ; but  ate  fruit,  and  what  he 
could  find  in  the  wood.  All  his  raiment  was  wrought  of 
camels'  hair.  When  he  was  grown  to  maturity,  God's  com- 
mandment came  to  him,  that  he  should  go  to  men,  and  preach 
baptism  in  forgiveness  of  sins,  and  should  baptize  the  people 
who  came  to  him  with  his  own  baptism,  in  which  baptism 
there  was  no  forgiveness  of  sin ; and  he  should  also  declare 
concerning  Christ's  baptism,  which  was  to  come,  in  which 
all  sins  are  forgiven. 

John  came  then,  as  he  had  been  commanded,  to  the  river 
which  is  called  Jordan,  and  cried  to  all  the  people,  and  thus 
said,  “ Repent  your  sins,  and  do  penance,  for  the  kingdom 
of  God  draweth  near,”  etc.  These  words  he  cried  of  Christ, 
because  Christ’s  baptism  washes  the  man  both  without  and 
within  : the  water  without,  and  the  Holy  Ghost  within. 
John's  baptism  washed  the  man  without,  and  not  within,  for 
he  gave  no  forgiveness  of  sin,  as  Christ  did  through  the 
Holy  Ghost. 

When  Christ  was  thirty  year*  old,  he  came  on  this  day  to 
John’s  baptism,  at  the  river  which  is  called  Jordan,  and 
would  be  baptized  at  his  hands.  When  John  saw  him  coming 
to  him,  he  said  of  him,  “ Here  cometh  the  Lamb  of  God, 
who  taketh  away  and  extirpateth  the  sins  of  the  world.  Of 
this  one  I said  to  you  before,  * He  who  cometh  after  me  is 
before  me,  for  be  was  before  I was.'  ” He  then  said  to  Christ, 
“ O beloved,  I should  be  baptized  at  thy  hands,  and  thou 
comest  to  my  baptism.”  Christ  then  answered  him,  “ Suffer 
it  now  thus,  and  consent  to  this  ; so  it  befitteth  us  to  fulfil 
all  righteousness.”  John  then  consented  to  baptize  Christ. 


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Crist  gefullode.  pa®a  he  gefullod  waes,  ]?a  wear®  seo  heofon 
geopenod  bufon  his  heafde,  and  Godes  Gast  com  on  anre 
culfran  hiwe,  and  ges^t  bufon  Criste ; and  J>aes  Faeder  steinn 
clypode  of  heofonum,  and  jms  cwae®, “ pes  is  min  leofa  Sunu, 
and  he  me  wel  lica®.” 

Her  sind  hraedlice  gesakle  micele  Godes  wundra,  and  we 
behofia®  paet  we  wisra  lareowa  trahtnunga  be  ®isum  ®ingutn 
understandan.  Iohannes  cwae®  be  Criste,  paet  he  waere  Godes 
Lamb,  se®e  aetbrude  middaneardes  synna.  God  sette  on 
®ae re  ealdan  ae,  and  het  niman  anes  geares  lamb  set  aelcum 
hiwisce,  and  sni®an  on  Easter-tide,  and  wyrcan  mid  J?aes 
lambes  blode  rode-tacn  on  heora  gedyrum,  and  on  oferslegum, 
and  braedan  paet  lamb,  and  hit  swa  ®icgan ; gif  ®aer  hwaet 
laefde,  forbiernan  : and  hi  waeron  ®a  Jmrli  j?aet  gebletsode  and 
gescylde  wi®  deofol.  pis  nis  nu  alyfed  nanum  men  to  donne, 
for®an  ®e  J?aes  lambes  siege  getacnode  Cristes  siege.  He  ne 
wi®erode  ongean,  ne  ne  feaht  )?e  swi®or  \>e  lamb  de®,  ac  ge- 
®afode  swi®e  ge®yldelice  pset  he  waere  geoffrod  for  ealles 
middaneardes  synnum  ; for®i  buton  he  ®rowode  for  ds,  ne 
mihte  ure  nan  cutnan  to  Godes  rice. 

Criste  wolde  beon  gefullod,  na  for®i  ®e  him  neod  waere 
aeniges  fulluhtes,  for®i  ®e  he  naefre  nane  synne  ne  geworhte, 
ac  he  wolde  mid  his  eadmodnysse  astellan  ®a  bysne,  J?aet  nan 
cyning  ne  nan  rice  man  ne  sceolde  )uncan  to  huxlic  }>ae t he 
gebuge  to  Cristes  fulluhte,  J?a®a  he  sylf  gemedemode  J?aet  he 
wolde  gebigan  his  halige  heafod  to  his  ®eowan  handum.  Da- 
®a  he  into  ®am  waetere  eode,  ®a  waes  peet  waeter  and  ealle 
wyll-springas  gehalgode  ]>urh  Cristes  lichaman  to  urum  ful- 
luhte. Micel  waes  Cristes  eadmodnys,  ®a®a  he  com  sylf  to 
®atn  Fulluhtere ; and  micel  waes  Iohanne9  eadmodnys,  ®a®a 
he  ne  dorste  Crist  gefullian,  aer®an  ®e  he  gehaten  waes ; ac 
for®i  } ?e  nan  eadmodnys  nis  fulfremed,  buton  hire  gefera  beo 
gehyrsumnys,  J?a  gefylde  heeadmodlice  pset  paet  he  aer  wi®soc 
forhtigende.  Se  Haelend  cwae®,  “Ge®afa  paet  ic  beo  gefullod 


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When  he  had  been  baptized,  the  heaven  was  opened  above 
his  head,  and  the  Spirit  of  God  came  in  the  form  of  a dove, 
and  sat  above  Christ ; and  the  voice  of  the  Father  cried  from 
heaven,  and  thus  said,  “ This  is  my  beloved  Son,  and  he  well 
pleaseth  me.” 

Here  great  wonders  of  God  are  quickly  said,  and  it  be- 
hoves us  to  understand  the  commentaries  of  wise  instructors 
concerning  these  things.  John  said  of  Christ  that  he  was  the 
Lamb  of  God,  who  should  take  away  the  sins  of  the  world. 
God  appointed  in  the  old  law  and  commanded  a lamb  of  one 
year  to  be  taken  of  every  family,  and  slain  on  Easter-tide, 
and  to  make  with  the  blood  of  the  lamb  the  sign  of  the  cross 
on  their  door-posts  and  on  the  lintels,  and  roast  the  lamb,  and 
so  eat  it ; if  there  were  any  left,  to  burn  it  2 and  they  were  then 
blessed  through  that,  and  shielded  against  the  devil.  This  is 
not  allowed  now  to  any  man  to  do,  because  the  slaying  of  the 
lamb  betokened  the  slaying  of  Christ.  He  resisted  not,  nor 
fought  more  than  a lamb  does,  but  consented  very  patiently 
to  be  sacrificed  for  the  sins  of  all  the  world  : because,  unless 
he  had  suffered  for  us,  none  of  us  could  come  to  the  kingdom 
of  God. 

Christ  would  be  baptized,  not  because  he  needed  any  bap- 
tism, for  he  had  never  wrought  any  sin,  but  he  would  by  his 
humility  set  the  example,  that  no  king  nor  powerful  man 
should  think  it  too  degrading  to  submit  to  Christ’s  baptism, 
when  he  himself  vouchsafed  to  bow  his  holy  head  to  the  hands 
of  his  servant.  When  he  went  into  the  water,  then  was  that 
water  and  all  well-springs  hallowed  by  Christ’s  body  to  our 
baptism.  Great  was  Christ’s  humility,  when  he  himself  came 
to  the  Baptist ; and  great  was  the  humility  of  John,  when  he 
durst  not  baptize  Christ,  ere  he  was  commanded ; but  because 
no  humility  is  perfect,  unless  its  companion  be  obedience,  he 
then  performed  humbly  that  which  he  had  before  refused  from 
fear.  Jesus  said,  “ Consent  that  I be  baptized  at  thy  hands 


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SERMO  IN  AEPIPHANIA  DOMINI. 


<et  ftinum  bandum  on  waetere,  and  3u  si$$an,  swa  swa  3u 
gewilnast,  beo  set  minum  bandum  gefullod  }>urh  $one  Halgan 
Gast : swa  wit  sceolon  gefyllan  ealle  rihtwisnys8e$,,  p&t  is 
$a  so3an  eadmodnysse. 

Heofonas  waeron  geopenode  bufon  Criste,  $a$a  he  gefullod 
waes,  and  him  to  com  se  Halga  Gast.  iEfre  him  wseron 
heofonas  geopenode,  and  aefre  him  waes  se  Halga  Gast  mid- 
wunigende  : ac  J>set  getacna3  J?aet  us  bi3  geopenod  heofonan 
lice  aefter  urum  fulluhte,  and  se  Halga  Gast,  Jmrh  his  gife, 
onbryrt  ure  m6d  to  selcere  godnysse,  gif  we  hine  ne  drifa® 
Aram  us  mid  yfelum  weorcum. 

paer  com  3a  stemn  )?aes  Feeder  of  heofonum,  3us  cwe3ende, 
“ Des  is  min  leofa  Sunu,  3e  me  wel  lica3.”  So3  is  }>ae t se 
sealm-wyrhta  to  Gode  gecwee3,  u Drihten,  “Sine  gecy3nyssa 
sindon  swi3e  geleaflice.”  Hu  mihte  beon  mare  gecySnys  be 
Criste  J?onne  ‘Seer  gedon  waes  ? paer  stod  se  Sunu  on  3aere 
menniscnysse,  and  se  Feeder  clypode  of  heofonum,  and  se 
Halga  Gast  ni3er  astah  to  Criste.  peer  waes  3a  eal  seo  Halige 
Drynnys,  seo3e  is  an  God  untodaeledlic.  Se  Faeder  nis  of 
nanum  o3rum  gecumen,  ac  he  waes  aefre  God.  Se  Sunu  is  of 
3am  Faeder  eall  }>ee t he  is,  na  geworht  ne  gesceapen,  ac  acen- 
ned  aefre  of  3am  Faeder,  for)?an  3e  he  is  3aes  Faeder  Wisdom, 
Jmrh  3one  he  geworhte  ealle  gesceafta.  Se  Halga  Gast  is 
Lufu  and  Willa  }>aes  Faeder  and  jjaes  Suna ; and  hi  sindon  ealle 
gelice  mihtige,  and  aefre  hi  3ry  an  God  untodaeledlic  : J>ry  on 
hadum,  and  an  on  Godcundnysse,  and  on  gecynde,  and  on 
eallum  weorcum.  Ne  truca3  heora  nan  ana  3urh  un  mihte, 
ac  3urh  gecynde  £nre  Godcundnysse  hi  wyrca3  ealle  aefre  an 
weorc.  Nis  na  se  Faeder  mid  J?eere  menniscnysse  befangen, 
ne  se  Halga  Gast,  ac  se  Sunu  ana  j 3eah-hwae3ere  hi  ealle 
3ry  paet  geraeddon  and  gefremodon,  }?aet  se  Sunu  ana  J*a  men- 
niscnysse underfeng, 

Lytel  waes  se  Halga  Gast  ge3uht,  3a3a  he  waes  gesewen 
on  anre  culfran  anlicnysse,  ac  hwae3ere  he  is  swa  micel  Jjaet 
he  is  iElmihtig  God,  and  he  gefyl3  ]?urh  hine  sylfne  ealle  3as 


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in  water,  and  be  thou  afterwards,  as  thou  desirest,  baptized 
at  my  hands  through  the  Holy  Ghost : so  we  shall  fulfil  all 
righteousness  $ ” that  is  the  true  humility. 

The  heavens  were  opened  above  Christ,  when  he  was  bap- 
tized, and  the  Holy  Ghost  came  to  him.  Ever  were  the 
heavens  opened  to  him,  and  ever  was  he  co-existing  with  the 
Holy  Ghost : but  that  betokens  to  us  that  the  kingdom  of 
heaven  will  be  opened  to  us  after  our  baptism,  and  the  Holy 
Ghost,  through  his  grace,  will  stimulate  our  minds  to  every 
goodness,  if  we  drive  him  not  from  us  with  evil  works. 

There  came  then  the  Father’s  voice  from  heaven,  thus  say- 
ing, “ This  is  my  beloved  Son,  who  well  pleaseth  me.”  True 
is  that  which  the  psalmist  said  to  God,  “ Lord,  thy  testi- 
monies are  very  faithful.”  How  could  there  be  a greater 
testimony  of  Christ  than  was  there  given  ? There  stood  the 
Son  in  human  nature,  and  the  Father  cried  from  heaven,  and 
the  Holy  Ghost  descended  to  Christ.  There  was  then  all  the 
Holy  Trinity,  which  is  one  God  indivisible.  The  Father  is 
not  come  of  any  other,  for  he  was  ever  God.  The  Son  is  of 
the  Father  all  that  he  is,  neither  made  nor  created,  but  ever 
born  of  the  Father  $ for  he  is  the  Wisdom  of  the  Father, 
through  whom  he  made  all  creatures.  The  Holy  Ghost  is 
the  Love  and  Will  of  the  Father  and  of  the  Son ; and  they 
are  all  alike  mighty,  and  those  three  ever  one  God  indivisi- 
ble : three  in  persons,  and  one  in  Godhead,  and  in  nature, 
and  in  all  works.  Not  one  of  them  fails  alone  through  weak- 
ness, but  through  the  nature  of  one  Godhead  they  all  work 
ever  one  work.  The  Father  is  not  invested  with  humanity, 
nor  the  Holy  Ghost,  but  the  Son  only ; nevertheless  they  all 
counselled  and  effected,  that  the  Son  alone  should  assume 
humanity. 

Little  did  the  Holy  Ghost  seem,  when  he  appeared  in  the 
likeness  of  a dove,  but  yet  he  is  so  great  that  he  is  Almighty 
God,  and  he  fills  of  himself  all  this  world,  as  it  is  written  of 


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SERMO  IN  AEPIPHAN1A  DOMINI. 


woruld,  swa  swa  be  him  awriten  is,  “Godes  Gast  gefylS 
ealre  eorSan  ymbhwyrft*”  ^Efter  Cristes  Srowunge  and  his 
upstige,  com  se  Halga  Gast  bufan  ‘Sam  apostolum  on  fyres 
hiwe,  and  J>aet  hUs  eall  gefylde  mid  fyre,  Saer  Seer  hi  inne 
s£ton,  swilce  hit  eal  burne ; and  se  Halga  Gast  Sa  heora  ealra 
mod,  Saer-inne  waeron,  J?set  sindon,  an  hund  manna  and 
twentig  manna,  swa  onbryrde  and  onaelde,  J>aet  hi  cuSon  aelc 
gereord  )?e  on  middanearde  is,  and  hi  Surh  Sone  Halgan  Gast 
ealle  Sa  b€c  and  Sone  wisdom  awriton  and  asetton  Se  Godes 
J?eowas  reedaS  geond  ealle  Sas  woruld ; and  hi  waeron  swa 
gehyrte,  J>eet  hi  him  ne  ondredon  naSor  ne  haeSenra  cyninga 
}>eowracan,  ne  nanes  cynnes  pinunga,  ac  aefre  hi  bodedon  )?ain 
folce  rihtne  geleafan,  and  Godes  maerSa,  and  his  mildheort- 
nysse,  oS  heora  lifes  geendunge. 

Hwi  com  se  Halga  Gast  Sa  on  fyres  hi  we  ofer  Sam  apo- 
stolon,  and  ofer  Criste  on  his  fulluhte  on  culfran  gelicnysse  ? 
Nis  Saes  Halgan  Gastes  gecynd  oJ?)>e  micelnyss  on  Sam  hiwe 
wunigende  Se  he  Sa  on  gesewen  wees,  ac  he  com  ofer  Criste 
on  culfran  hiwe,  forSi  }>aet  he  wolde  getacnian  mid  }>am  }>aet 
Crist  wees  on  Saere  menniscnysse  swiSe  liSe  and  unhearm- 
georn.  He  ne  cidde,  ne  he  ne  hrymde  betwux  mannum,  ne 
he  sace  ne  astyrede,  ne  he  biterwyrde  naes ; ac  mid  ealre  liS- 
nysse  and  soSre  lufe  he  drohtnode  on  Sisum  life.  We  nedaS 
on  bocum  be  Saere  culfran  gecynde,  J?eet  heo  is  swiSe  gesibsum 
fugel,  and  unsceeSSig,  and  buton  geallan,  and  unreSe  on  hire 
clawuni;  ne  heo  ne  leofaS  be  wyrmum,  ac  be  eorSlicum 
waestmum.  For  Saere  UnscaeSSignysse  waes  se  Halga  Gast 
aeteowed  bufon  Criste  on  )?aes  fugeles  hiwe.  pa  apostoli  waeron 
gecorene  and  gesette  lareowas  eallum  mancynne  ; }>a  com  se 
Halga  Gast  ofer  him  on  fyres  hiwe,  to  Si  J?aet  hi  sceoldon 
beon  bjTnende  and  caue  to  Godes  willan,  and  forniman  aelcne 
unSeaw  mid  heora  lare,  swa  swa  fyr  fomimS  swa  hwaet  swa 
him  to  cymS. 

On  twam  hiwum  waes  se  Halga  Gast  aeteowed,  on  culfran 
and  on  fyres,  for  j?am  getacn ungum  Se  aelc  cristen  man  hab- 


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him,  “ The  Spirit  of  God  filleth  the  circumference  of  all  the 
earth.”  After  Christ’s  passion  and  his  ascension,  the  Holy 
Ghost  came  over  the  apostles  in  form  of  fire,  and  filled  all 
the  house  with  fire,  where  they  sat  within,  so  that  it  all 
burned ; and  the  Holy  Ghost  then  so  stimulated  and  fired 
the  minds  of  all  those  who  sat  therein,  that  is,  one  hundred 
and  twenty  men,  that  they  knew  every  tongue  which  is  in 
the  world,  and,  through  the  Holy  Ghost,  they  wrote  and 
established  all  the  books  and  the  wisdom  which  God’s  ser- 
vants read  throughout  all  this  world ; and  they  were  so 
animated  that  they  dreaded  neither  the  threats  of  heathen 
kings,  nor  torments  of  any  kind,  but  they  ever  preached  to 
the  people  right  belief,  and  the  glories  of  God,  and  his  mercy, 
to  their  life’s  end. 

Why  came  the  Holy  Ghost  then  in  form  of  fire  over  the 
apostles,  and  over  Christ  at  his  baptism  in  likeness  of  a dove  ? 
The  nature  and  greatness  of  the  Holy  Ghost  are  not  dwelling 
in  the  form  in  which  he  was  then  seen,  but  he  came  over 
Christ  in  the  form  of  a dove,  because  he  would  thereby  be- 
token that  Christ  in  his  humanity  was  very  meek  and  harm- 
less. He  chided  not,  nor  cried  he  among  men,  nor  stirred 
he  up  strife,  nor  was  he  inclined  to  bitterness  ; but  with  all 
meekness  and  true  love  he  lived  in  this  life.  We  read  in 
books  on  the  nature  of  the  dove,  that  it  is  a very  peaceful 
and  innocent  bird,  and  without  gall,  and  not  fierce  with  its 
claws  ; nor  lives  it  on  worms,  but  on  earthly  fruits.  For  its 
innocence  the  Holy  Ghost  appeared  above  Christ  in  the  form 
of  that  bird.  The  apostles  were  chosen  and  appointed  teach- 
ers to  all  mankind ; therefore  came  the  Holy  Ghost  over  them 
in  form  of  fire,  to  the  end  that  they  might  be  ardent  and 
prompt  for  God’s  will,  and  consume  every  vice  with  their  lore, 
as  fire  consumes  whatsoever  comes  to  it. 

In  two  forms  the  Holy  Ghost  appeared,  in  a dove’s  and  in 
that  of  fire,  for  the  qualities  that  every  Christian  man  shall 


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46 


SERMO  IN  AEPIPHANIA  DOMINI. 


ban  sceal,  J>aet  is,  j?aet  be  haebbe  bilewitnysse  Saere  culfran, 
and  haebbe  soSe  sibbe  to  cristenum  mannum,  and  beo  butan 
biternysse,  swa  swa  seo  culfre  is  buton  geallan,  and  ne  be- 
gange  nan  reaflac,  ne  nanes  mannes  ne  ehte,  Se  ma  )?e  seo 
culfre  d eS.  Beo  be  eac  onbryrd  and  byrnende  on  Godes  lufe 
swa  swa  fyr,  )?aet  he  aelc  yfel  on  him  sylfum  adwaesce,  and 
eac  on  oSrum,  }>aer  Saer  he  maeg  5 and  gemetegie  peat  fyr  Sa 
bilewitnysse,  psa t beo  to  sleac  ne  sy  ; and  eft  getemprie  seo 
bilewitnys  paat  fyr,  )>aet  hit  to  reSe  ne  sy. 

Sume  men  sind  geSuhte  bilewite,  ac  hi  sind  sleace  : hi  sind 
gesewene  mid  liSnysse,  ac  heora  liSnys  is  soSlice  asolcennys 
and  nytennys ; ac  se  man  Se  naefS  Godes  Gast  on  him,  he 
nis  na  Godes.  Se  Se  facn  lufaS,  and  smeaS  hu  he  mage  him 
sylfum  gestrynan  and  na  Gode,  naefS  he  na  culfran  Seawas, 
ac  haefS  J?aes  blacan  hremmes.  Se  Se  reaflac  lufaS,  he  biS 
glida,  and  na  culfre.  OSre  lytle  fugelas  sind  laessan  )?onne 
heo  sy,  and  hwaeSere  hi  ofsleaS  sum  Sing,  huru  Sas  fleogan ; 
ne  deS  seo  culfre  na  swa,  ne  leofaS  heo  be  nanum  deaSe. 
Mare  we  mihton  sprecan  be  Saere  culfran  gecynde,  gif  hit  to 
langsum  naere.  Uton  habban  aegSer  ge  Saere  culfran  unscaeS~ 
Signysse  and  Saes  fyres  bryne,  pseX  we  beon  aefre  scinende  on 
bilewitnysse,  and  weallende  on  Godes  lare. 

Iu  waeron  sume  gedwolmen  pa  cwaedon  paat  Iohannes  ful- 
luht  waere  mare  and  betere  Sonne  Sis  fulluht  sy  pa  nu  stent 
on  Godes  cyrcan,  forSi  ptet  Crist  waes  gefullod  on  Iohannes 
fulluhte ; ac  hi  dwelodon  mid  J?aere  spraece.  Naes  nan  synne 
forgifenys  on  Iohannes  fulluhte  $ on  urum  fulluhte  beoS  ealle 
synna  adylegode.  Hwi  ■Sonne  fullode  Iohannes  ? ForSi  J?aet 
he  sceolde  Crist  fullian,  seSe  ne  behSfode  nanre  synne  for- 
gifenysse.  Hwi  fullode  he  a ma  manna  )?onne  Crist  aenne  ? 
ForSi  peat  we  ne  sceoldon  wenan  psa t his  fulluht  waere  swa 
god,  psa t nan  man  ne  moste  beon  on  Sam  gefullod  buton  Crist 
ana.  Hwanon  com  Iohanne  psat  fulluht?  Fram  Criste. 
Ealle  Sing  sind  )?urh  Crist  geworhte.  SoSlice  swa  swa  he 
gesceop  his  agene  moder  Marian,  and  siSSan  waes  geboren  of 


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have ; that  is,  that  he  have  the  meekness  of  the  dove,  and 
have  true  peace  towards  Christian  men,  and  be  without  bitter- 
ness, as  the  dove  is  without  gall,  and  commit  no  rapine,  nor 
persecute  any  man,  any  more  than  the  dove  does.  Be  he  also 
stimulated  and  burning  for  love  of  God  as  fire,  that  he  may 
extinguish  every  evil  in  himself  and  also  in  others,  whereso- 
ever he  may ; and  let  the  fire  regulate  the  meekness,  that  it  be 
not  too  slack ; and  again  let  the  meekness  temper  the  fire, 
that  it  be  not  too  fierce. 

Some  men  are  thought  meek,  but  they  are  slack : they 
appear  with  mildness,  but  their  mildness  is  in  sooth  sloth 
and  ignorance ; but  the  man  who  has  not  the  Spirit  of  God 
in  him  is  not  of  God.  He  who  loves  guile,  and  devises  how 
he  may  gain  for  himself  and  not  for  God,  has  not  the  quali- 
ties of  the  dove,  but  has  those  of  the  black  raven.  He  who 
loves  rapine  is  a kite,  and  not  a dove.  There  are  other  little 
birds  less  than  it,  and  yet  they  slay  something,  flies  at  least ; 
the  dove  does  not  so,  it  lives  by  no  death.  More  could  we 
say  of  the  dove's  nature,  if  it  were  not  too  longsome.  Let 
us  have  both  the  innocence  of  the  dove  and  the  heat  of  the 
fire,  that  we  may  be  ever  shining  in  meekness,  and  burning 
with  the  lore  of  God. 

Formerly  there  were  some  heretics  who  said,  that  John's 
baptism  was  greater  and  better  than  this  baptism  is  which 
now  stands  in  God's  church,  because  Christ  was  baptized 
with  John's  baptism;  but  they  erred  with  that  speech. 
There  was  no  forgiveness  of  sin  in  John’s  baptism : in  our 
baptism  all  sins  are  extirpated.  Why  then  did  John  baptize  ? 
Because  he  should  baptize  Christ,  who  needed  no  forgiveness 
of  sin.  Why  did  he  ever  baptize  more  men  than  Christ 
only  ? Because  we  might  not  imagine  that  his  baptism  was 
so  good,  that  no  man  might  be  baptized  by  it  save  Christ 
only.  Whence  came  baptism  to  John  ? From  Christ.  All 
things  are  wrought  through  Christ.  Verily  as  he  created 
his  own  mother  Mary,  and  was  afterwards  bom  of  her,  so 


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SERMO  IN  AEPIPHANIA  DOMINI. 


hire*  swa  eac  he  forgeaf  j?aet  fulluht  Iohanne,  and  waes  eft 
gefullod  set  Iohanne.  Naas  nanum  men  forgifen  }>aet  he  moste 
Jiabban  o#Se  gecwe$an  his  £gen  fulluht  buton  Iohanne  anuin, 
and  forSi  he  is  gehaten  Iohannes  se  Fulluhtere.  Hwilc  ful- 
luht sealde  he  ? His  %en  fulluht,  on  nanre  synne  forgife- 
nysse,  ac  to  behreowsunge,  and  gearcunge  to  Cristes  fulluhte. 
pa  men  }?e  Iohannes  fullode,  waeron  eft  gefullode  on 
Cristes  fulluhte,  forSan  $e  hi  ne  mihton  beon  gehealdene  Jmrh 
Iohannes  fulluhte.  Hwilc  is  ure  fulluht  \e  we  beo$  on  ge- 
fullode ? Ic  cwefte,  Cristes  fulluht.  Feawa  manna  Crist 
sylf  gefullode,  ac  he  forgeaf  $one  anweald  his  apostolon,  and 
eallum  gehadedum  mannum,  }>aet  hi  sceoldon  fu Ilian  mid 
Godes  fulluhte,  on  naraan  Saere  Halgan  Drynnysse ; and  swa 
gefullod  mann  ne  beo  na  eft  o$re  sv&e  gefullod,  }>aet  ne  sy 
forsewen  j?aere  Halgan  Drynnysse  to-clypung. 

Sume  lareowas  sindon  beteran  $onne  sume,  swa  swa  waeron 
J?a  apostoli ; sume  sind  waccran,  swa  swa  we  beo$ ; nis  hwae- 
$ere  forSi  }>aet  fulluht,  $e  we  nu  mid  fullia$,  mislic,  }?aet  is, 
naSor  ne  betere  ne  wyrse  ]?urh  urum  geearnungum,  forSan  $e 
)>aet  fulluht  nis  nanes  mannes,  ac  is  Cristes,  se$e  aefre  is  god, 
J?eah  $e  we  wace  sindon.  peah  fte  hwa  wrSsace  Crist  aefter 
his  fulluhte,  o#Se  heafod-leahtras  gewyrce,  ne  Searf  he  beon 
eft  gefullod,  ac  he  sceal  his  synna  bewepan,  and  mid  so$re 
behreowsunge  gebetan,  aefter  wisra  lareowa  taecunge ; and  he 
haeffc  )?onne  Godes  rice. 

preo  healice  $ing  gesette  God  mannum  to  claensunge  : an 
is  fulluht,  o$er  is  husel-  halgung,  }>ridde  is  daedbot,  mid  ge- 
swicennysse  yfelra  daeda,  and  mid  bigencge  godra  weorca. 
paet  fulluht  us  aj?weh$  fram  eallum  synnum,  se  husel-gang 
us  gehalgaft,  seo  so$e  daedbot  geheelS  ure  misdaeda.  Godes 
$eow,  se$e  had  underfeh’5,  sceal  beon  on  $a  wison  gelogod 
J?e  God  taehte,  and  swa  swa  ’Sa  waeron  *Se  Godes  gela$unge 
derest  gestaiSelodon.  Do'S  swa  swa  Crist  taehte.  Gif  se 
lareow  riht  taece,  do  gehwa  swa  swa  he  taec*3  ; and  gif  he  yfel 
bysnige,  ne  do  ge  na  be  his  gebysnungum,  ac  do$  swa  swa 


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:mbo  he  gave  baptism  to  John,  and  was  afterwards  baptized 
by  John.  To  no  man  was  it  granted  to  have  or  announce 
his  own  baptism,  save  to  John  only,  and  therefore  he  is  called 
John  the  Baptist.  What  baptism  did  he  give?  His  own 
baptism,  with  no  forgiveness  of  sin,  but  for  repentance  and 
a preparation  to  the  baptism  of  Christ.  Those  men  whom 
John  baptized  were  baptized  again  in  Christ’s  baptism,  be- 
cause they  could  not  be  saved  through  the  baptism  of  John. 
Which  is  our  baptism  in  which  we  are  baptized  ? I say, 
Christ’s  baptism.  Christ  himself  baptized  few  men,  but  he 
gave  the  power  to  his  apostles  and  to  all  ordained  men  to 
baptize  with  God's  baptism,  in  the  name  of  the  Holy  Trinity ; 
and  let  not  a man  so  baptized  be  afterwards  a second  time 
baptized,  that  the  invocation  of  the  Holy  Ghost  be  not  con- 
temned. 

Some  teachers  are  better  than  others,  as  were  the  apostles ; 
some  are  weaker,  as  we  are ; yet  the  baptism  with  which  we 
baptize  is  not  on  that  account  different,  that  is,  neither  better 
nor  worse,  through  our  merits,  because  baptism  is  of  no  man, 
but  is  of  Christ,  who  is  ever  good,  though  we  are  weak. 
Though  any  one  deny  Christ  after  his  baptism,  or  perpetrate 
deadly  sins,  he  need  not  be  again  baptized;  but  he  shall 
bewail  his  sins,  and  with  true  repentance  atone  for  them, 
according  to  the  teaching  of  wise  doctors ; and  he  shall  then 
have  God’s  kingdom. 

Three  principal  things  God  has  appointed  to  men  for  puri- 
fication : one  is  baptism,  the  second  is  housel,  the  third  is 
penance,  with  cessation  from  evil  deeds  and  practice  of  good 
works.  Baptism  washes  us  from  all  sins,  housel  hallows 
us,  true  penance  heals  our  misdeeds.  The  servant  of  God 
who  assumes  orders  should  be  disposed  in  the  way  taught  by 
God,  and  as  those  were  who  first  established  God’s  church. 
Do  as  Christ  taught.  If  the  teacher  teach  right,  let  every 
one  do  as  he  teaches  ; and  if  he  give  evil  example,  do  ye  not 
by  his  examples,  but  do  as  he  teaches.  Every  teacher  shall 

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SERMO  IN  AEPIPHANIA  DOMINI. 


he  taecS.  iElc  lareow  sceal  agyldan  gescead  Gode  ealra  Saera 
manna  sawla  Se  him  betaehte  syndon,  to-eacan  his  agenre 
sawle:  Jjonne  gif  Sa  lareowas  wel  taecaS  and  wel  bysniaS, 
prnne  beoS  hi  gehealdene.  Gif  hi  mistaecaS,  oSSe  mis- 
bysniaS,  hi  forpaeraS  hi  sylfe. 

Be  Saes  folces  gehyrsumnysse,  cwaeS  Crist  to  his  lareowum, 
“ Se  Se  eow  gehyrsumaS,  he  gehyrsumaS  me ; and  se  Se  eow 
forsihS,  he  forsihS  me.”  Uton  beon  gemyndige  hwaet  we 
Gode  beheton  on  urum  fulluhte.  Nu  cwej>st  Su,  ‘ Hwaet 
behet  ic  SaSa  ic  cild  waes,  and  sprecan  ne  mihte  ?’  We  raedaS 
on  Sam  ealdum  gesetnyssum,  j?aet  Sa  halgan  lareowas  taehton 
J?one  soSan  geleafan  ]?am  mannum  }?e  to  cristendome  gebugon, 
and  axodon  hi,  hwaeSer  hi  woldon  wiSsacan  deofle,  and  on 
God  gelyfan.  Hi  beheton  }>aet  hi  woldon  swa  don,  and  wur- 
don  ’Sa  gefullode  on  halgum  fante,  mid  )?am  behate.  pa  un- 
sprecendan  cild  hi  fullodon  Surh  geleafan  }>aes  feeder  and  Saere 
meder,  and  se  godfaeder  waes  J?aes  cildes  forspreca  and  borh 
wiS  God,  pset  hit  heolde  }?one  cristendom  be  Godes  taecunge ; 
forSan  Se  se  cwyde  is  swiSe  egeslic  ]>e  Crist  cwaeS,  paet  nan 
ungefullod  mann  ne  becymS  to  Sam  ecan  life.  Nu  stent  Seos 
gesetnys  on  Godes  gelaSunge,  J?aet  man  Sa  unsprecendan  cild 
fullige,  and  hi  beoS  gehealdene  )mrh  oSra  manna  geleafan, 
swa  swa  hi  waeron  }>urh  oSra  manna  synna  geniSerade ; for- 
San  Se  hit  biS  twylic,  hwaeSer  hit  on  life  aSolige  oSJraet  hit 
J>am  lareowe  mid  geleafan  andwyrdan  mage. 

We  habbaS  full  swutele  bysne  }>ises  Singes.  Sum  wif  waes 
Se  com  to  Criste,  and  baed  for  hire  dehter,  J?e  laeg  on  wSdum 
dreame.  pa  cwaeS  Crist  to  hire,  paet  “ hit  ndere  na  rihtlic 
J>aet  man  name  his  cildra  hlaf,  and  wurpe  hundum.  Heo  Sa 
andwyrde,  Gea,  leof  Drihten,  and  J?eah-hwaeSere  oft  Sa 
hwelpas  gelaeccaS  J?a  cruman  pe  feallaS  of  }>aes  hlafordes  beode. 
Da  andwyrde  se  Haelend,  and  cwaeS,  Eala  Su  wif,  micel  is 
Sin  geleafa:  getimige  Se  swa  swa  Su  wilt.  Hire  dohtor 
wearS  perrihte  gewittig.”  pa  waes  seo  dohtor  gehaeled  }mrh 
geleafan  Saere  meder;  swa  beoS  eac  Sa  ungewittigan  cild 


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render  an  account  to  God  of  the  souls  of  all  those  men  which 
are  committed  to  him,  in  addition  to  his  own  soul : then,  if 
the  teachers  teach  well  and  give  good  example,  they  shall  be 
saved.  If  they  misteach,  or  give  evil  example,  they  destroy 
themselves. 

Concerning  the  people’s  obedience,  Christ  said  to  his  teach- 
ers, “ He  who  obeyeth  you,  obeyeth  me ; aud  he  who  con- 
temneth  you,  contemneth  me.”  Let  us  be  mindful  of  what  we 
promised  to  God  at  our  baptism.  Now  wilt  thou  say, 4 What 
did  I promise  when  I was  a child,  and  could  not  speak  ?’ 
We  read  in  the  old  institutes,  that  holy  teachers  taught  the 
true  belief  to  those  men  who  turned  to  Christianity,  and 
asked  them,  whether  they  would  renounce  the  devil,  and 
believe  in  God.  They  promised  that  they  would  do  so,  and 
were  then  baptized  in  the  holy  font,  with  that  promise.  Un- 
speaking children  they  baptized  through  the  belief  of  the 
father  and  of  the  mother,  and  the  godfather  was  the  child’s 
sponsor  and  surety  to  God,  that  it  should  hold  Christianity 
according  to  God’s  teaching ; for  the  sentence  is  very  awful 
that  Christ  spake.  That  no  unbaptized  man  shall  come  to 
eternal  life.  Now  this  law  stands  in  God’s  church,  that 
unspeaking  children  be  baptized,  and  they  shall  be  saved 
through  the  belief  of  other  men,  as  through  other  men’s  sins 
they  had  been  condemned ; for  it  is  doubtful  whether  it  con- 
tinue in  life  until  it  can  answer  the  teacher  with  belief. 

We  have  a very  manifest  example  of  this  thing.  There 
was  a woman  who  came  to  Christ,  and  prayed  for  her 
daughter  who  lay  in  a fit  of  frenzy.  Then  said  Christ  to 
her,  that  “ it  were  not  right  that  one  should  take  his  chil- 
dren’s bread  and  cast  it  to  the  dogs.  She  answered,  Yes,  dear 
Lord,  and,  nevertheless,  the  whelps  often  lick  the  crumbs 
that  fall  from  the  master’s  table.  Then  answered  Jesus,  aud 
said,  O thou  woman,  great  is  thy  belief : betide  thee  as  thou 
wilt.  Her  daughter  straightway s became  sane.”  Then  was 
the  daughter  healed  through  the  belief  of  the  mother ; so  are 

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SERMO  IN  AEPIPHANIA  DOMINI. 


gehealdene  on  'Sam  fulluhte  ]7urh  geleafan  Saes  faeder  and  Saere 
meder,  and  Surh  forespraece  j?aes  godfaeder.  Se  maesse-preost 
axaS  j?aet  cild,  and  cweS,  “WiSsaecst  Su  deofle?*’  Donne 
andwyrt  se  godfaeder  )?ae8  cildes  wordum,  and  cweS,  “ Ic 
wiSsace  deofle.**  ponne  axaS  he  eft,  “ WiSsaecst  Su  eallum 
his  weorcum  ?*’  He  cweS,  “ Ic  wiSsace.’*  He  axaS  )?riddan 
siSe,  “ WiSsaecst  Su  eallum  his  getotum  ?**  He  cwyS,  “ Ic 
wiSsace.”  ponne  haefS  he  wiSsacen,  on  Sisum  Srym  wordum, 
deofle  and  eallum  leahtrum.  Donne  axaS  he  gyt,  u Gelyfst 
•Su  on  Saere  Halgan  Drynnysse  and  soSre  Annysse  ?’*  He 
andwyrt,  " Ic  gelyfe.’*  Se  Godes  Sen  befrinS  )?orine  gyt, 
€€  Gelyfst  Su  paet  we  sceolon  ealle  arisan  min  urum  lichaman 
on  domes  daege,  togeanes  Criste,  and  ]?aet  Saer  gehwa  onfS 
edlean  ealra  his  weorca,  swa  swa  he  on  life  geearnode?** 
He  andwyrt,  " Ic  gelyfe.**  And  se  preost  gefullaS  J?aet  cild 
mid  ]?isum  geleafan.  Hit  wexS,  and  gaeS  forS,  and  ne  cann 
J>yses  geleafan  . nan  Sing.  Is  nu  forSi  micel  neod  gehwam 
J?aet  he  leornige  aet  his  lareowe  hG  he  his  cristendom  healdan 
sceole  mid  }>am  soSan  geleafan  ; and  hH  he  mage  deofol  for- 
bugan  and  helle-wite,  and  geearnian  }>aet  ece  lif  and  Sa  ecan 
myrhSe  mid  Gode ; forSan  Se  se  apostol  Paulus  spraec  swiSe 
egeslice  be  Gngelyfedum  mannum  : he  cwaeS,  “ pa  Se  Godes 
6?  ne  cunnon,  and  buton  Godes  » syngiaS,  hi  eac  buton  Godes 
ae  losiaS.’*  And  eft,  i(  Se  mann  ]>e  God  forgyt,  God  forgyt 
eac  hine.*’  Uton  don  forSi  swa  swa  se  ylca  apostol  taehte, 
“ GenealaecaS  to  Gode,  and  God  genealaehS  to  cow/’  And 
se  sealm-scop  6s  mynegaS  eft,  Sus  cweSende,  4<Eadig  biS 
se  wer  seSe  hine  ondraet  God,  and  awent  his  willan  to  his 
bebodum.” 

To  Syssere  eadignysse,  and  to  Saere  ecan  eadignysse  ge- 
bringe  Gs  se  iElmihtiga  God,  seSe  leofaS  and  rixaS  a buton 
ende.  Amen. 


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SERMON  ON  THE  LORD'S  EPIPHANY. 


53 


also  the  witless  children  saved  in  baptism  through  the  belief  of 
the  father  and  of  the  mother,  and  through  the  sponsion  of  the 
godfather.  The  mass- priest  asks  the  child,  and  says,  “Dost 
thou  renounce  the  devil  ?”  Thep  answers  the  godfather  in 
the  words  of  the  child,  and  says,  “ I renounce  the  devil.” 
Then  again  he  asks,  “Dost  thou  renounce  all  his  works?” 
He  says,  “ I renounce.”  He  asks  a third  time,  “ Dost  thou 
renounce  all  his  vauities  ?”  He  says,  “ I renounce.”  Then 
will  he  have  renounced,  in  these  three  sentences,  the  devil 
and  all  sins.  Then  he  yet  asks,  “ Believest  thou  in  the  Holy 
Trinity  aud  true  Unity?”  He  answers,  “I  believe.”  The 
minister  of  Ood  inquires  yet  further,  “ Believest  thou  that 
we  shall  all  arise  with  our  bodies  on  doom’s  day  before  Christ, 
and  that  there  every  one  will  receive  the  reward  of  all  his 
works,  as  be  has  merited  in  life  ?”  He  answers,  “ I believe.” 
And  the  priest  baptizes  the  child  with  this  belief.  It  waxes, 
and  goes  forth,  and  knows  nothing  of  this  belief.  It  is  now, 
therefore,  very  needful  to  every  one  to  learn  of  his  teacher, 
how  he  shall  hold  his  Christianity  with  the  true  belief ; and 
how  be  may  eschew  the  devil  and  hell-punishment,  and  merit 
eternal  life  and  eternal  joy  with  God ; for  the  apostle  Paul 
spake  very  awfully  concerning  unbelieving  men:  he  said, 
“ Those  who  know  not  God’s  law,  and  sin  without  God’s 
law,  they  shall  also  without  God’s  law  perish.”  And  again, 
“ The  man  who  forgets  God,  God  will  also  forget  him.”  Let 
us  do,  therefore,  as  the  same  apostle  taught,  “Draw  near 
unto  God,  and  God  will  draw  near  unto  you.”  And  again, 
the  psalmist  reminds  us,  thus  saying,  “ Blessed  is  the  man 
who  feareth  God,  and  turneth  his  will  to  God’s  command- 
ments.” 

To  this  blessedness,  and  to  the  everlasting  blessedness  may 
the  Almighty  God  bring  us,  who  liveth  and  reigneth  ever 
without  end.  Amen. 


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54 


DOMINICA  II.  POST  AEPIPHANIA  DOMINI. 

NUPTIE  facte  sunt  in  Chajia  Galileae : et  reliqua. 

Iohannes  se  Godspellere  cwaeb  on  }>aere  godspellican  race, 
J>aet  “ gifta  waeron  gewordene  on  anum  tune  be  is  geciged 
Chana,  on  ‘Sam  Galileiscan  earde,  and  baer  waes  Maria,  jraes 
Haelendes  moder ; se  Haelend  waes  eac  gelabod  to  ]>am  gift- 
urn:”  et  reliqua. 

Se  lareow  Beda  cwaeb,  ]?aet  Drihten  hine  sylfne  gemede- 
mode  ]?aet  be  to  woruldlicum  giftum  gelabod  com,  and  hi  mid 
|?am  forman  tacne  his  wundra  gehalgode,  to  bi  J?set  he  wolde 
geswutelian  ]net  ba  giftu  beob  herigendlice,  be  for  bearn- 
teame  beob  gefremode  swibor  J?onne  for  galnysse.  iEfter 
gastlicum  andgite  Drihten  com  to  giftum  on  'bisum  middan- 
earde,  forban  be  he  ba  halgan  geiabunge  him  to  bryde  geceas, 
swa  swa  se  apostol  to  geleaffullum  folce  cwaeb,  €t  Ic  bewed- 
dode  eow  anum  were,  }>aet  ge  gearcian  Criste  an  claene  maeden.” 
Crist  is  se  claena  brydguma,  and  his  gelabung,  j?aet  is  seo 
geleaffulle  menigu,  is  his  bryd,  seobe  acenb  daegh  worn  lice  ba 
gastlican  cild  Jmrh  geleafan  and  fulluht,  and  swa-beah  burh- 
wunab  on  claenutn  maegbhade. 

pa  giftu  waeron  gegearcode  on  bam  tune  }>e  is  geciged 
Chana  Galileiscre  scire.  Chana  is  gereht,  ‘ an  da/  and  Gali- 
lea,  ‘ oferfaereld.*  Anda  is  twyfeald,  )?aet  is,  yfel  and  god.  Yfel 
bib  se  anda  )?e  andab  ongean  godnysse,  and  se  anda  is  g6d 
be  mid  lufe  andab  ongean  yfelnysse,  to  bi  )>ae t he  yfel  onscu- 
nige,  and  g6d  lufige.  pa  be  }ms  andiab  ongean  unriht,  and 
farab  fram  leahtrum  to  maeignum,  hi  belimpab  to  bam  gast- 
licum giftum,  j?ae t is,  to  Cristes  geiabunge,  seobe  is  ure  gast- 
lice  moder. 

Win  ateorode  aet  bam  giftum  to  bi  )?aet  Drihten  mid  selran 
wine  }>a  gebeoras  gegladode,  and  his  godcundnysse  mihta  mid 
]/am  tacne  geopenode.  Drihten  cwaeb  to  his  meder,  “ Faemne, 
hwaet  is  me  and  be  to  ban  ?”  Swilce  he  cwiede,  ‘ Ne  wyrcb 


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THE  SECOND  SUNDAY  AFTER  THE  LORD'S  EPIPHANY. 

NUPTIiE  feet®  sunt  in  Chana  Gable®  : et  reliqua. 

John  the  Evangelist  says  in  this  evangelical  narrative,  that 
“ nuptials  took  place  in  a town  which  is  called  Cana,  in  the 
Galilean  country,  and  there  was  Mary,  the  mother  of  Jesus ; 
Jesus  was  also  invited  to  the  nuptials,”  etc. 

The  doctor  Beda  said,  that  the  Lord  vouchsafed  to  come 
invited  to  a worldly  marriage,  and  hallowed  it  with  the  first 
token  of  his  miracles,  because  he  would  manifest  that  that 
marriage  is  praiseworthy  which  is  made  rather  for  the  sake 
of  a family  of  children  than  for  lust.  According  to  its  ghostly 
signification,  the  Lord  came  to  a marriage  in  this  world 
because  he  bad  chosen  the  holy  church  for  his  bride,  as  the 
apostle  said  to  the  believing  people,  “ I have  wedded  you  to 
a man,  that  ye  may  prepare  for  Christ  a pure  maiden.” 
Christ  is  the  pure  bridegroom,  and  his  church,  that  is,  the 
believing  multitude,  is  his  bride,  who  bears  daily  ghostly 
children  through  belief  and  baptism,  and  yet  continues  in 
pure  maidenhood. 

The  marriage  was  prepared  in  the  town  which  is  called 
Cana  of  the  Galilean  province.  Cana  is  interpreted  jealousy, 
and  Galilea,  passing  over . Jealojisy  is  twofold,  that  is, 
evil  and  good.  Evil  is  the  jealousy  which  is  jealous  against 
goodness,  and  the  jealousy  is  good  which  with  love  is  jealous 
against  evil,  so  that  it  may  shun  evil  and  love  good.  Those 
who  are  thus  jealous  against  unrighteousness,  and  go  from 
vices  to  virtues,  belong  to  the  ghostly  marriage,  that  is,  to 
Christ’s  church,  which  is  our  ghostly  mother* 

Wine  was  wanting  at  the  marriage,  that  the  Lord  might 
gladden  the  guests  with  better  wine,  and  open  the  powers  of 
his  divinity  with  that  miracle.  The  Lord  said  to  his  mother, 
“ Woman,  what  is  with  me  and  with  thee  in  this  ?”  As  if 


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DOMINICA  II.  POST  AEPIPHANLA  DOMINI. 


seo  menniscnyss  Se  ic  of  Se  genatn  j?ae t tacn  J?e  Su  bitst,  ac 
seo  godcundnys  }>e  ic  Se  mid  geworhte.  ponne  min  Srow- 
ung-tima  cymS,  J?onne  geswutelaS  seo  menniscnys  hire  un- 
trumnysse.’ 

Hydriae  sind  gehatene  waeter-fatu,  forSan  Se  on  Greciscuin 
gereorde  is  waeter  geciged  € ydor.*  Eornostlice  waeter  getac- 
naS  ingehyd  baligra  gewrita,  J>aet  aSweahS  his  hlysteras  fram 
synna  horewum.  pa  staenenan  waeter-fatu  sind  estfulle  heort- 
an  haligra  lareowa,  J?a  aheardiaS  on  stones  gecynde  ongean 
deoffellicum  costnungum.  ALt  Sam  giftum  ascortode  win, 
forSan  Se  seo  ealde  gecySnys  ateorode  on  Cristes  andwerd- 
nysse  fram  flaesclicum  weorcum,  and  wearS  awend  to  gast- 
licum  Seawum.  Swa  micclum  swa  win  is  deorwurSre  )*>nne 
waeter,  swa  micclum  is  Cristes  lar,  )>e  he  Jmrh  his  andwerd- 
nysse  his  apostolum  taehte,  deorwurSre  'Sonne  waere  seo  ealde 
gesetnys,  Se  he  }>urh  Moysen  gedihte ; forSan  Se  Moyses  & 
waes  flaesclic,  and  Cristes  gesetnys  is  gastlic.  Seo  ealde  ae 
wees  swilce  scadu  and  getacnung ; Cristes  bodung  is  soSfaest- 
nys,  and  gefylS  gastlice  swa  hwaet  swa  seo  ealde  gecySnys 
mid  mislicum  gesetnyssum  getacnode. 

“ JEt  }>am  giftum  waeron  gesette  six  staenene  waeter-fatu, 
aefter  Saera  Iudeiscra  claensunge,  healdende  aenlipige  twyfealde 
gemetu,  oSSe  Juyfealde.”  Nis  gecweden  on  Sam  godspelle, 
J^aet  Sa  waeter-fatu,  sume  heoldon  twyfealde  gemetu,  surne 
J>ryfealde,  ac  Aenlipige  hi  heoldon  twyfealde  gemetu,  oSSe 
Sryfealde ; forSan  Se  Sa  halgan  lareowas  hwllon  sprecaS  be 
Sam  iElmihtigan  Faeder  and  his  Sunu,  hwllon  swutollice  embe 
Saere  Halgan  Brynnysse ; and  )>eah  Se  se  Halga  Gast  ne 
beo  swutollice  genemned  to  Sam  Faeder  and  to  Sam  Suna, 
swa-Seah  he  biS  symle  Saerto  undergyten,  forSan  Se  he  is 
heora  begra  Lufu  and  Willa,  aefre  mid  him  b£m.  pa  Iudeis* 
can  waeron  swa  geSeawode  peet  hi  setton  waeter-fatu  on 
flora  aet  heora  gebeorscipum ; and  sceolde  aelc  Se  inn  come 
his  handa  aSwean,  aerSan  Se  he  gesaete,  gif  he  buton  tale 
beon  wolde.  pa  waeron  gesette  for  Sam  Seawe  six  staenene 


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THE  SECOND  SUNDAY  AFTER  THE  LORD'S  EPIPHANY.  57 


he  had  said,  ‘The  humanity  which  I have  taken  of  thee 
worketh  not  the  miracle  which  thou  askest,  but  the  divinity 
by  which  I have  created  thee.  When  my  hour  of  suffering 
cometh,  then  will  the  humanity  manifest  its  weakness/ 

Water-vessels  are  called  bydriae,  because  in  the  Greek 
tongue  water  is  called  vSwp.  Now  water  betokens  know- 
ledge of  the  holy  writings,  which  washes  its  hearers  from  the 
foulness  of  sins.  The  stone  water- vessels  are  the  devout 
hearts  of  holy  teachers,  which  harden  in  the  nature  of  stone 
against  diabolical  temptations.  At  the  marriage  the  wine 
ran  short,  because  the  old  law  ceased  in  Christ’s  presence 
from  fleshly  works,  and  was  turned  to  ghostly  morals.  By 
as  much  as  wine  is  more  precious  than  water,  by  so  much  is 
Christ’s  doctrine,  which  by  his  presence  he  taught  to  his 
apostles,  more  precious  than  was  the  old  law,  which  he  dic- 
tated through  Moses  ; because  the  law  of  Moses  was  fleshly, 
and  Christ’s  institute  is  ghostly.  The  old  law  was,  as  it 
were,  a shadow  and  a sign  ; the  preaching  of  Christ  is  truth, 
and  fulfils  spiritually  whatsoever  the  old  law  by  various  pre- 
cepts betokened. 

" At  the  marriage  were  placed  six  stone  water-vessels,  ac- 
cording to  the  purification  of  the  Jews,  holding  singly  two  or 
three  measures/’  It  is  not  said  in  the  gospel  that  the  water- 
vessels  held  some  two  measures,  some  three,  but  that  they 
held  singly  two  or  three  measures ; because  the  holy  doctors 
speak  sometimes  of  the  Almighty  Father  and  his  Son,  some- 
times manifestly  of  the  Holy  Trinity  ; and  though  the  Holy 
Ghost  be  not  manifestly  named  with  the  Father  and  the  Son, 
he  is,  nevertheless,  always  understood  therewith,  because  he 
is  of  both  the  Love  and  Will,  and  ever  with  them  both.  The 
Jews  were  so  accustomed  that  they  set  water-vessels  on  the 
floor  at  their  entertainments ; and  every  one  who  came  in 
must  wash  his  bands  before  he  sat,  if  he  would  be  without 
reprehension.  There  were  set  for  that  custom  six  stone 


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58 


DOMINICA  II.  POST  AEPIPHANIA  DOMINI. 


water-fatu  set  ftisum  giftum.  pa  six  water- fatu  getacnodon 
six  ylda  tSyssere  worulde.  Seo  forme  yld  wees  fram  Adame 
oS  Noe.  Seo  otter  yld  was  fram  Noe  otS  Abraham.  Seo 
^ridde  yld  was  fram  Abrahame  oi$  Dauid.  Seo  feorSe  fram 
Dauide  o$J>at  Nabochodonosor  hergode  on  Iudeiscre  leode, 
and  hi  haftlingas  to  Babilone  geladde.  Seo  fifte  yld  waes 
fram  Babiloniscre  heregunge  o$  Cristes  acennednysse  aefter 
tSaere  menniscnysse.  Seo  sixte  yld  stent  nn  fram  Cristes 
acennednysse,  mid  ungewisre  geendunge  astreht  o*8  Ante- 
cristes  to-cyme. 

Mine  gebroiira,  uton  sceawian  nu  hfi  tias  six  water-fatu 
waeron  afyllede  mid  halwendum  watere  boclicra  gewrita. 
Uton  eac  understandan  hu  pset  ylce  water  wearS  awend  on 
wynsumum  wines  swacce.  Witodlice  mihte  Drihten  amtige 
fatu  mid  wine  afyllan,  set5e  ealle  Sing  of  nahte  gesceop,  ac 
he  wolde  swrSor  {?at  wanne  water  to  m^erlicum  wine  awen- 
dan,  and  mid  }>am  geswutelian  )>a t he  ne  com  to  tSy  J?at  he 
wolde  towurpan  $a  ealdan  a otitte  witegan,  ac  wolde  hi  after 
gastlicum  andgite  gefyllan. 

On  anginne  middaneardes  was  Adam,  pa  slep  Adam,  ]rae t 
Eua  wurde  of  his  sidan  gesceapen,  him  to  gemacan . Crist 
gew£t  on  tSare  rode,  and  his  side  wearS  mid  spere  geopenad, 
and  of  *Sare  fleowon  )>a  gerynu  )>e  his  gelatSung  weaitS  mid 
gesceapen  him  to  cl^eure  bryde.  On  Sare  ylcan  ylde  was 
Abel,  Adames  sunu,  rihtwis  and  Gode  andfenge,  J?one  ofsloh 
Cain  his  brot5or  unscyldigne  }>urh  an  dan.  Setie  nu  after 
gastlicum  andgite  understent  be  Adame,  swa  swa  we  cwadon, 
and  jraet  se  magslaga  Cain  getacnode  }>ara  Iudeiscra  geleaf- 
leaste,  tSe  Crist  mid  nitte  acwealdon,  and  ]?at  Abeles  siege 
getiicnode  Drihtnes  Browunge,  buton  twyn  he  gemet  }*at 
water  to  wfnlicum  swacce  awend. 

On  tSare  ot$re  ylde  }?issere  worulde  wearS  eal  middaneard 
mid  flddes  ytmm  adylegod,  for  synna  micelnysse,  buton  •Sam 
rihtwisan  Noe  anum,  and  his  seofan  hi  won,  }>e  on  t5am  arce 
belocene  waron  to  anes  geares  fyrste ; and  hi  srSSan  eal 


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THE  SECOND  SUNDAY  AFTER  THE  LORD'S  EPIPHANY.  59 


water- vessels  at  this  marriage.  These  six  water-vessels  be- 
tokened six  ages  of  this  world.  The  first  age  was  from  Adam 
to  Noah.  The  second  age  was  from  Noah  to  Abraham.  The 
third  age  was  from  Abraham  to  David.  The  fourth  from 
David  until  Nebuchadnezzar  warred  on  the  Jewish  nation, 
and  led  them  captives  to  Babylon.  The  fifth  age  was  from 
the  Babylonian  war  to  the  birth  of  Christ,  according  to 
humanity.  The  sixth  age  stands  now  from  the  birth  of 
Christ,  extended  with  uncertain  ending  to  the  coining  of 
Antichrist. 

My  brothers,  let  us  now  see  how  the  six  water- vessels  were 
filled  with  the  salutary  water  of  bookly  writings.  Let  us  also 
understand  how  the  same  water  was  turned  to  the  pleasant 
taste  of  wine.  Verily  the  Lord,  who  created  all  things  from 
naught,  could  have  filled  empty  vessels  with  wine,  but  he 
would  rather  change  the  pale  water  to  noble  wine,  and  there- 
by manifest  that  he  came  not  to  overthrow  the  old  law  or  the 
prophets,  but  in  a ghostly  sense  would  fulfil  them. 

In  the  beginning  of  the  world  was  Adam.  Then  Adam 
slept,  that  Eve  might  be  created  from  his  side  as  a mate  for 
him.  Christ  died  on  the  cross,  and  his  side  was  opened  with 
a spear,  and  from  it  flowed  the  mysteries  with  which  his 
church  was  created  as  his  pure  bride.  In  the  same  age  was 
Abel,  Adam’s  son,  righteous  and  acceptable  to  God,  whom 
innocent  his  brother  Cain  slew  through  envy.  He  who  now 
understands  concerning  Adam  according  to  a ghostly  sense, 
as  we  have  said,  aud  that  the  manslayer  Cain  betokened  the 
unbelief  of  the  Jews,  who  slew  Christ  through  envy ; and 
that  the  slaying  of  Abel  betokened  the  Lord’s  passion,  he, 
without  doubt,  will  find  the  water  turned  to  a pleasant  taste. 

In  the  second  age  of  this  world  all  the  earth  was  destroyed 
by  the  waves  of  the  flood,  for  the  greatness  of  sins,  except  the 
righteous  Noah  alone  and  his  seven  inmates,  who  were  shut 
in  the  ark  for  the  space  of  a year ; and  they  afterwards  begat 


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DOMINICA  II.  POST  AEPIPHANIA  DOMINI. 


mancyn  gestryndon.  Gif  we  gleawlice,  aefter  gastlicum  and- 
gite,  tocnawaS  ]>aet  se  swymmenda  arc  getacnode  Godes  ge- 
laSunge,  and  )>ae t se  rihtwisa  Noe  getacnode  Crist,  and  j?ae t 
ySigende  flod,  \>e  Sa  synfullan  adylegode,  gebicnode  }>aet 
halige  waeter  ures  fulluhtes,  }>e  ure  synna  adilegaS,  prone 
gewisslice  biS  us  awend  pet  oSer  waeter-faet  to  wunderlicum 
wtne;  forSan  Se  we  geseoS  ure  claensunge,  and  halgunge, 
and  rihtwisnysse  gewitegode  on  Saere  ealdan  gereccednysse. 
Witodlice  Sa  eahta  menn,  ]?e  se  arc  on  his  bosme  aba?r,  wur- 
don  ahredde  wi S pm  ySigeudum  flode,  and  ealle  oSre  eorS- 
lice  gesceafta  J^aet  brade  waeter  adydde  : swa  eac  nCL,  Sa  Se 
on  Godes  gelaSunge  geleaffulle  SurbwuniaS,  beoS  gehealdene 
wiS  woruldlicum  ySum  and  dwollicere  deopnysse.  Da  un- 
geleaffullan,  J>e  buton  Godes  gelaSunge  dwollice  drohtniaS, 
untwylice  forwurSaS  on  ecnysse. 

Precor  humiliter  quosque  peritos,  ne  nos  uituperent,  eo 
quod  historiam  propter  ignorantes  tam  aperte  hie  ponimus. 

On  Saere  j?riddan  ylde  afandode  God  Abrahames  gehyr- 
sumnysse,  and  het  pet  he  name  his  leofan  sunu  Isaac,  and 
hine  on  anre  dune  him  geoffrode,  and  ofsloge.  pa  wees 
Abraham  buton  elcunge  gearo  to  Godes  haese,  and  siSode 
arodlice  to  Saere  dune  Se  him  God  gewissode,  and  his  sunu 
samod.  Efne,  SaSa  he  Saere  dune  geneahebte,  p cwaeS  he 
to  his  cnihtum,  “ AndbidiaS  her : ic  and  pis  cild  willaS  (is 
gebiddan  aet  pere  stowe  p (is  God  geswutelode.”  Isaac  p 
b«r  wudu  to  forbaernenne  Sa  offrunge,  aud  Abraham  haefde 
him  on  handa  fyr  and  swurd.  Isaac  Sa  befrau  Sone  faeder, 
and  cwaeS,  “ Efne  her  is  fyr  and  wudu,  min  faeder,  hwaer  is 
seo  offrung  ? 99  Abraham  andwyrde,  “ Min  beam,  God  fore- 
sceawaS  him  sylfum  j?aere  ons^egednysse  offrunge.”  Hwaet 
Sa,  Abraham,  SaSa  hi  to  Saere  stowe  comon,  geband  his  leofan 
sunu,  and  his  swurd  ateah,  J?aet  he  hine  Gode  geoffrode.  Efne 
Sa  Godes  engel  clypode  of  heofonum,  and  mid  hluddre  stemne 
cwaeS,  “ Abraham,  ne  astrece  Su  Sine  hand  bufon  Sam  cilde, 
ne  him  nane  dare  ne  ged6.  Nu  ic  oneneow  pset  Su  God  on- 


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all  mankind.  If  we  wisely,  according  to  the  ghostly  sense, 
perceive  that  the  swimming  ark  betokened  God’s  church,  and 
that  the  righteous  Noah  betokened  Christ,  and  that  the  bil- 
lowing flood,  which  extirpated  the  sinful,  signified  the  holy 
water  of  our  baptism,  which  extirpates  our  sins,  then  cer- 
tainly for  us  will  be  changed  the  second  water- vessel  to  won- 
derful wine ; for  we  see  our  purification,  and  hallowing,  and 
righteousness  prophesied  in  the  old  narrative.  Verily  the  eight 
persons,  whom  the  ark  bare  in  its  bosom,  were  saved  from 
the  billowing  flood,  and  the  broad  water  destroyed  all  other 
earthly  creatures : so  also  now,  those  who  continue  faithful 
in  God’s  church  will  be  saved  from  worldly  billows  and  the 
abys9  of  error.  The  unbelieving,  who  live  in  error  without 
the  church  of  God,  will  undoubtedly  perish  to  eternity. 

Precor  humiliter  quosque  peritos,  ne  nos  vituperent,  eo 
quod  historiam  propter  ignorantes  tarn  aperte  hie  ponimus. 

In  the  third  age  God  proved  Abraham’s  obedience,  and 
commanded  him  to  take  his  beloved  son  Isaac,  and  offer  him 
on  a mountain,  and  slay  him.  Then  was  Abraham  without 
delay  ready  at  God’s  command,  and  journeyed  quickly  to  the 
mountain  that  God  had  pointed  out,  and  his  son  with  him. 
Lo,  when  he  drew  near  to  the  mountain,  he  said  to  his  ser- 
vants, “ Abide  here  : I and  this  child  will  pray  at  the  place 
which  God  hath  manifested  to  us.”  Isaac  then  bare  wood  to 
burn  the  offering,  and  Abraham  had  in  his  hand  fire  and  a 
sword.  Isaac  then  asked  his  father,  and  said,  “ Behold  here 
are  fire  and  wood,  my  father,  where  is  the  offering  ?”  Abraham 
answered,  “My  child,  God  will  provide  for  himself  an  offering 
for  sacrifice.”  Lo  then,  when  they  came  to  the  place,  Abraham 
bound  his  beloved  son,  and  drew  his  sword,  that  he  might 
offer  him  to  God.  Behold  then  the  angel  of  God  called  from 
heaven,  and  with  loud  voice  said,  “ Abraham,  Btretch  thou 
not  thine  hand  above  thy  child,  nor  do  him  any  harm.  Now 


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driedst,  and  )?u  ne  arodest  junum  ancenoedan  guna  for  his 
haese,”  pa  beseah  Abraham  undertone,  and  Seer  stod  an 
ramm  betwux  j?am  bremelum,  getiged  be  'Sam  hornum.  He 
Sa  genam  Sone  ramm,  and  Gode  geoffrode  for  Sam  cilde. 
iEfter  'Sisum  clypode  eft  Godes  engel  of  heofonum  to 
Abrahame,  Jms  cweSende,  “ God  cwaeS,  Ic  swor  Jmrh  me 
sylfne,  forSan  Se  )>u  )?as  daede  dydest,  and  Sinum  ancennedan 
bearne  ne  Srodest,  ic  gebletsige  'Se,  and  }rinne  ofspring  ic  ge- 
menigfylde  swa  swa  steorran  on  heofenan,  and  swa  swa  sand- 
ceosol  on  s^elicum  strande.  pin  s^ed  soSlice  geagnaS  his 
feonda  gatu,  and  on  'Sinum  saede  beoS  gebletsode  ealle  eorS- 
lice  maegSa ; forSan  *Se  Su  gehyrsumedest  minre  stemne.” 
Abraham  'Sa  ham  gecyrde,  mid  ansundan  bearne  and  mid 
ecere  bletsunge. 

We  sceolon  understandan  on  Abrahame  )>one  iElmihtigan 
Faeder,  and  on  Isaace  his  leofan  Sunu,  urne  Haelend  Crist, 
be  Sam  cwaeS  se  Heofonlica  Faeder,  “ pes  is  min  leofa  Sunu, 
■Se  me  wel  licaS.”  And  we  sceolon  tocnawan  on  Isaaces 
offrunge  Drihtnes  Srowunge,  be  *Sam  cwaeS  se  apostol  Paulus, 
]>aet  “ God  Faeder  ne  sparode  his  agenum  Bearne,  ac  for  tis 
eallum  hine  to  deaSe  sealde.”  Isaac  baer  Sone  wuda  to  his 
agenum  baernete,  and  his  faeder  bendum  ne  wiScwaeS ; swa 
eac  Crist  waes  gehyrsum  his  Faeder  oS  deaS,  and  him  sylf  his 
rode  ab£r.  Naes  Seah  Isaac  ofslegen,  ac  se  ramm  hine 
spelode,  forSan  *Se  Crist  waes  unSrowigendlic  on  J?aere  God- 
cundnysse,  and  seo  menniscnys  ana  deaS  and  sar  for  us 
Srowade ; swilce  se  sunu  waere  geoffrod,  and  se  ramm  of- 
sniden.  Ge  sceolon  eac  gelyfan  \>eet  seo  bletsung  Se  God 
behet  Abrahame  gaeS  ofer  Gs,  and  we  sind  Abrahames  saed, 
swa  swa  Paulus,  )?eoda  lareow,  cwaeS,  “Eornostlice  gif  ge 
Cristes  sind,  prone  sind  ge  Abrahames  s^ed,  and  aefter  behate 
yrfenuman.”  purh  Sis  deope  andgit  fis  biS  awend  poet  Sridde 
waeter-faet  to  halwendum  wine,  mid  ]?am  we  magon  ure  mod 
gastlice  gegladian. 

On  Saere  feorSan  ylde  geceas  Israhela  folc  him  sylfum 


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I know  that  thou  fearest  God,  and  that  thou  didst  not  spare 
thine  only-begotten  son  at  his  behest/9  Then  Abraham 
looked  back,  and  there  stood  a ram  among  the  brambles,  tied 
by  the  horns.  He  then  took  the  ram,  and  offered  it  to  God 
for  the  child.  After  this  the  angel  of  God  again  called  from 
heaven  to  Abraham,  thus  saying,  “God  hath  said,  I have 
sworn  by  myself,  for  that  thou  hast  done  this  deed,  and  hast 
not  spared  thine  only-begotten  son,  I will  bless  thee,  and 
thine  offspring  I will  multiply  as  the  stars  in  heaven,  and  as 
the  sand-grains  on  the  sea  strand.  Verily  thy  seed  shall 
possess  the  gate  of  his  foes,  and  in  thy  seed  shall  all  earthly 
tribes  be  blessed;  because  thou  hast  obeyed  my  voice/9 
Abraham  then  returned  home  with  his  child  sound,  and  with 
everlasting  blessing. 

By  Abraham  we  are  to  understand  the  Almighty  Father, 
and  by  Isaac  his  beloved  Son,  our  Saviour  Christ,  of  whom 
said  the  Heavenly  Father,  “This  is  my  beloved  Son,  who  well 
pleaseth  me.99  And  in  the  offering  of  Isaac  we  are  to  perceive 
the  Lord’s  passion,  of  which  the  apostle  Paul  said,  that 
“ God  the  Father  spared  not  his  own  Child,  but  gave  him  to 
death  for  us  all/9  Isaac  bare  the  wood  for  his  own  burning, 
and  refused  not  his  father’s  bonds ; so  also  was  Christ  obe- 
dient to  his  Father  unto  death,  and  himself  bare  his  rood. 
Yet  Isaac  was  not  slain,  but  the  ram  took  his  place,  because 
Christ  was  impassible  in  the  Godhead,  and  the  humanity  alone 
suffered  death  and  pain  for  us ; as  if  the  son  had  been  offered, 
and  the  ram  slain.  Ye  are  also  to  believe  that  the  blessing 
which  God  promised  to  Abraham  goes  over  us,  and  that  we 
are  Abraham’s  seed,  as  Paul,  the  teacher  of  the  gentiles,  said, 
“ Verily  if  ye  are  of  Christ,  then  are  ye  Abraham’s  seed,  and 
heirs  according  to  the  promise/’  Through  this  deep  signi- 
fication, the  third  water-vessel  will  be  turned  for  us  to  salu- 
tary wine,  with  which  we  may  spiritually  gladden  our  minds. 

In  the  fourth  age  the  people  of  Israel  chose  for  themselves 


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DOMINICA  II.  POST  AEPIPHANIA  DOMINI. 


Saul  to  cyninge,  ongean  Oodes  will  an,  feah  Se  he  hit  geSyl- 
delice  forbaere  : and  he  wearS  Oode  ungehyrsum,  and  nolde 
faran  be  his  dihte.  pa  spraec  God  to  his  witegan  Samuhele 
Sisum  wordum,  “Hfi  lange  wilt  Su  bewepan  Saules  siS, 
fonne  ic  hine  awearp,  paet  he  leng  ofer  Israhela  Seode  ne 
rixige  ? Afyll  Sin  defat,  and  far  to  Saere  byrig  Bethleem,  to 
Isai : ic  foresceawode  of  his  sunum  me  gecorenne  cyning. 
Far,  and  gelaSa  Isai  mid  his  sunum  to  Sinre  onsaegednysse, 
and  ic  geswutelige  Se  hwilcne  Su  to  cyninge  gehalgian  scealt.” 
Samuhel  Sa  ferde,  be  Godes  haese,  to  Bethleem,  and  God 
geceas  Dauid  of  his  seofon  gebroSrum  him  to  cyninge  ofer 
his  folce.  Hwaet  Sa,  Samuhel  gehalgode  Dauid  to  cyninge  on 
middan  his  gebroSrum,  and  Godes  Gast  him  waes  on  wuni- 
gende  aefre  of  Sam  daege.  Witodlice  Godes  Gast  gewat  fram 
Saule,  and  hine  astyrode  se  awyrigeda  gast  fram  Gode.  SiS- 
San  aefter  San  genam  Saul  micelne  niS  to  Sam  gecorenan 
Dauide,  and  ofthrakllice  hine  acwellan  wolde.  Dauid  wearS 
fa  of  his  earde  aflymed,  and  Saul  his  symle  ehte,  oSfaet  he 
on  Saere  dune  Gelboe  hine  sylfne  acwealde,  and  Dauid  feng 
to  his  rice,  and  on  Sam  Gode  gecwemlice  feowertig  geara 
rixode. 

iEfter  gastlicum  andgite  we  magon  undergytan  on  Dauide 
Cristes  get&cnunge : on  Saules  ehtnysse,  faera  ungeleaffulra 
Iudeiscra  ehtnysse  ongean  Crist  and  his  gelaSunge ; and  heora 
eorSlice  rice  wearS  toworpen  for  heora  mSndaedum,  aefter 
Saules  gelicnysse.  Cristes  rice  and  his  gelaSunge  stent  on 
ecnysse  ofer  eallurn  Seodum.  Gif  we  Sus  understandaS  fa 
ealdan  gereccednysse,  fonne  biS  feet  waeter  Gs  awend  to 
winlicum  swaecce,  forSan  Se  we  tocnSwaS  urne  Cyning  Crist, 
and  his  rice  and  ure  rice  Saer  awritene,  faer  we  &r  swilce  be 
oSrum  mannum  gereccednysse  raeddon. 

On  Saere  fiftan  ylde  middaneardes  wearS  faet  Israhela  folc 
forscyldegod  wiS  heora  Scyppend,  and  beah  se  cyning  Sede- 
chias  to  haefengylde,  and  Israhela  folc  samod,  and  on  mis- 
licum  forg^ednyssum  fone  iGImihtigan  getyrigdou.  pa 


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Saul  for  king,  against  the  will  of  God,  though  he  patiently 
endured  it : and  he  was  disobedient  to  God,  and  would  not 
walk  by  his  direction.  Then  spake  God  to  his  prophet 
Samuel  in  these  words,  “ How  long  wilt  thou  bewail  the  fate 
of  Saul,  when  I have  rejected  him,  that  be  may  no  longer 
reign  over  the  nations  of  Israel  ? Fill  thine  oil- vessel,  and  go 
to  the  city  of  Bethlehem,  to  Jesse : I have  provided  me  a 
chosen  king  from  his  sons*  Go,  and  call  Jesse  with  his  sons 
to  thy  sacrifice,  and  I will  manifest  to  thee  which  thou  shalt 
hallow  as  king.”  Samuel  then  went,  by  God’s  command,  to, 
Bethlehem,  and  God  chose  him  David  from  his  seven  brothers 
as  king  over  his  people.  So  Samuel  hallowed  David  as  king 
in  the  midst  of  his  brothers,  and  the  Spirit  of  God  was  dwell- 
ing in  him  ever  from  that  day.  But  the  Spirit  of  God  de- 
parted from  Saul,  and  the  cursed  spirit  moved  him  from  God* 
After  that  Saul  entertained  great  envy  towards  the  chosen 
David,  and  was  often  desirous  to  slay  him.  David  was  then 
driven  from  his  country,  and  Saul  constantly  persecuted  him, 
until  he  slew  himself  in  the  mountain  of  Gilboa,  and  David 
succeeded  to  his  kingdom,  and  in  it  reigned  acceptably  to 
God  forty  years. 

In  a ghostly  sense  we  may  see  in  David  a sign  of  Christ : 
in  Saul’s  persecution,  the  persecution  by  the  unbelieving  Jews 
of  Christ  and  his  church ; and  their  earthly  kingdom  was 
overthrown  for  their  wicked  deeds,  in  likeness  of  Saul.  The 
kingdom  of  Christ  and  of  his  church  stands  for  ever  over  all 
nations*  If  we  thus  understand  the  Old  Testament,  then  will 
the  water  be  turned  for  us  to  a pleasant  flavour,  because  we 
perceive  our  King  Christ,  and  his  kingdom,  and  our  kingdom 
there  recorded,  where  we  had  ere  read  the  narrative  as  of 
other  men* 

In  the  fifth  age  of  the  world  the  people  of  Israel  were  guilty 
towards  their  Creator,  and  the  king  Zedekiah  turned  to  hea- 
thenism, and  the  people  of  Israel  with  him,  and  by  divers 
transgressions  provoked  the  Almighty.  God  then  s£nt  the 

HOM.  VOL*  ii.  r 


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06 

sende  Gk>d  Jwrne  Chaldeiscan  cyning,  Nabochodonosor,  mid 
ormaetre  fyrdinge  to  Hierusalem,  and  hi  tobriecon  )>a  burh 
grundlinga,  and  maere  Salomonea  tempi  forbffirndon,  and 
)n>ne  maestan  dael  J?aes  folces  ofslogon,  and  9one  ofer-eacan 
h^eftlingas  aweg  gelaeddon  to  Chaldea  rice,  pees  cyninges 
Bunu  hi  ofslogon  aetforan  his  gesih9e,  and  bine  si99an  ablend- 
ne  to  Babilone  gelaeddon,  and  9a  madm-fatu  J>aes  temples 
ungerime,  gyldene  and  sylfrene,  mid  o9rum  goldhordum  for® 
samod  ferodon.  Israhela  folc  9a  yeowde  ^am  cyninge  Nabo- 
chodonosor and  his  aeftergengum  hund-seofontig  geara,  o9}?se t 
Cyrus  feng  to  rice,  se  asende  faet  folc  ongean  mid  wurSmynte 
to  heora  earde,  and  het  hi  ge-edsta9elian  9a  burh  Hierusalemf 
and  j?aet  tempi  eft  araeran  mid  his  fultume.  Hwaet  9a  Iesus, 
Godes  sacerd,  be  9aes  cyninges  haese  Cyres  and  fultume,  j>ae t 
Israhela  folc  to  earde  gelaedde,  and  }>a  burh-weallas  samod 
mid  }?am  temple  ge-edstaSelode,  and  Godes  biggengas  ge- 
edniwode. 

Se  Babilonisca  cyning,  Nabochodonosor,  ye  )>aet  synfulle 
Godes  folc  sum  acwealde  and  sum  gehaeft  to  his  rice  gelaedde, 
getacnode  \k> ne  deofol,  ye  9a  synfullan  mislice  forde9,  and  to 
his  byrig,  )>aet  is  hell,  gehaefte  gelaet,  to  gescyndnysse. 
Babilonia,  seo  Chaldeisca  burh,  is  gereht  c gescyndnys.’  Seo 
getacna9  helle,  on  )>aere  beo9  symle  gescynde  )>a  9e  hire  to 
cuma9.  Hierusalem  is  gecweden  ‘visio  pacis/  }>eet  is,  ‘ sibbe 
gesih9.’  peos  Hierusalem  haefde  getScnunge  9aere  heofon- 
lican  Hierusalem,  on  9aere  is  fulfremed  sibb,  to  9aere  we  sind 
gela9ode,  and  we  9ider  cuma9  untwylice,  gif  we  hit  on  and- 
weardan  life  geearnia9.  Das  twS  burh  wi9ria9  betwux  him 
symle  swa  lange  swa  yea  middaneard  stent.  Hierusalem 
win9  for  rihtwisnysse,  and  Babilonia  win9  ongean  for  un- 
rihtwisnysse  : seo  o9er  for  so9faestnysse,  o9er  for  ydelnysse. 
Deere  heofonlican  Hierusalem  Cyning  is  Crist ; y&re  scand- 
lican  Babilonian  cyning  is  deofol,  se  geherega9  pa  synfullan, 
and  gehaefte  to  j?aere  hellican  byrig  gelaet,  to  deoflicum  9eowte. 
Seo  gode  burh,  Hierusalem,  haefS  gode  ceaster-gewaran,  and 


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Chaldean  king  Nebuchadnezzar  with  an  immense  army  to 
Jerusalem,  and  they  destroyed  the  city  to  the  ground,  and 
burnt  the  great  temple  of  Solomon,  and  slew  the  greater  part 
of  the  people,  and  the  overplus  they  led  away  captives  to  the 
realm  of  Chaldea.  The  king’s  son  they  slew  in  his  sight,  and 
himself  blinded  they  afterwards  led  to  Babylon,  and  the  in- 
numerable costly  vessels  of  the  temple,  of  gold  and  silver, 
with  other  treasures  they  at  the  same  time  carried  away. 
The  people  of  Israel  then  served  the  king  Nebuchadnezzar 
and  his  successor  seventy  years,  until  Cyrus  obtained  the 
kingdom,  who  sent  the  people  back  with  honour  to  their 
country,  and  commanded  them  to  re-establish  the  city  of 
Jerusalem,  and  raise  up  the  temple  again  with  his  aid.  Then 
Jesus,  the  priest  of  God,  at  the  behest  of  the  king  Cyrus, 
and  with  his  aid,  led  the  people  to  their  country,  and  re- 
established the  high  walls  together  with  the  temple,  and 
renewed  the  service  of  God. 

The  Babylonian  king,  Nebuchadnezzar,  who  of  the  sinful 
people  slew  some  and  led  others  captive  to  his  kingdom,  be- 
tokened the  devil,  who  in  divers  ways  fordoes  the  sinful,  and 
leads  them  captive  to  his  city,  that  is,  to  hell,  to  confusion. 
Babylon,  the  Chaldean  city,  is  interpreted  confusion.  It 
betokens  hell,  in  which  those  are  always  confounded  who  go 
to  it.  Jerusalem  is  interpreted  visio  pads , that  is,  sight  of 
peace . This  Jerusalem  was  a type  of  the  heavenly  Jerusalem, 
in  which  is  perfect  peace,  to  which  we  are  called,  and  we  shall 
undoubtedly  go  thither,  if  we  merit  it  in  the  present  life. 
These  two  cities  are  ever  at  strife,  each  with  other,  as  long  as 
this  world  stands.  Jerusalem  fights  for  righteousness,  and 
Babylon  fights  against  her  for  unrighteousness  : the  one  for 
truth,  the  other  for  vanity.  The  king  of  the  heavenly  Jeru- 
salem is  Christ ; of  the  infamous  Babylon  the  devil  is  king, 
who  wars  on  the  sinful,  and  leads  them  captives  to  the  hellish 
city,  in  devilish  thraldom.  The  good  city,  Jerusalem,  has 

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seo  yfele  Babilouia  haef S yfele  ceaster-gewaran . Sindon  peah 
sume  menn  pe  belimpaS  to  Saere  beofonlican  Hierusalem,  and 
swa-Seah  mid  sumere  Senunge  peniaS  Babilonian  ; swa  swa 
waeron  Sa  Sry  gelyfedan  cnihtas,  Sidrac,  Misac,  Abdenago, 
pe  Nabochodonosor  gesette  him  to  weorc-gerefan.  Eft,  Crist 
bebead  pset  gehwS  sceolde  agildan  'Sam  casere  paet  him  ge- 
byreS,  and  Gode  paet  him  gebyreS.  Petrus  se  apostol  bead 
eSc  on  his  pistole  Seowura  m annum  paet  hi  waeron  heora 
hlaforde  getreowe  and  holde,  waere  se  hlaford  good,  waere  he 
yfel.  Sind  eac  sume  Babilonisce  ceaster-gewaran,  pe  sume 
Senunga  doS  paere  heofonlican  Hierusalem ; swilce  swa  waeron 
Iudei  pe  Crist  acwealdon  Us  to  alysednysse,  and  him  sylfum 
to  forwyrde;  and  swilce  swa  sind  unrihtwise  lareowas  on 
Godes  gelaSunge,  be  Sam  Se  Crist  cwseS  on  his  godspelle, 
“DoS  swa  swa  hi  taecaS,  and  ne  d6  ge  swa  swa  hi  doS.” 
pus  sind  gemengde  pa  godan  ceaster-gewaran  and  Sa  yfelan, 
swa  swa  com  and  ceaf,  oSpaet  se  Dema  cymS,  Se  gegaderaS 
paet  claene  com  into  his  berne,  paet  sind  pa  rihtwisan  into 
heofonan  rice,  paet  ceaf  he  forbaeraS  on  unadwaescendlicum 
fyre,  forSan  Se  Saera  manful ra  simc  astihS  on  ecnysse. 

Hiesus,  se  maera  Godes  sacerd,  laedde  paes  folces  lafe  aefter 
hund-seofontig  geara  fram  Babilonia  to  heora  earde,  and  Hie- 
rusalem ge-edstaSelode ; forSan  Se  ure  Drihten  Iesus  Chris- 
tus,  seSe  is  soS  Sacerd,  gelaet  pa  daedbetendan,  aefter  soSre 
ddedbote,  to  Saere  uplican  Hierusalem,  pe  he  sylf  getimbrode 
and  gearcode  eallum  Sam  pe  hine  lufiaS.  Untwylice  on  Sisum 
andgite  Us  biS  awend  paet  fifte  waeter-faet  to  wynsumum  wine, 
gif  we  cunniaS  hti  we  pa  deofollican  Babilonian  forfleon  ma- 
gon,  and  becuman  to  Saere  heofonlican  Hierusalem. 

On  Saere  sixtan  ylde  wearS  ure  Drihten  geflaeschamod  and 
to  menniscum  men  geboren,  and  on  Sam  eahteoSan  daege  his 
acennednysse  he  waes  ymsnyden  aefter  Moyses  ae,  and  on  Sam 
feowerteogeSan  daege  he  waes  mid  aelicum  lacum  to  Godes 
temple  geferod,  and  mid  bletsunge  underfangen.  Cristes 
ymsnydennys  haefS  maenigfealde  getacnunga,  and  swa-Seah 


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good  citizens,  and  the  evil  Babylon  has  evil  citizens*  Tet  ace 
there  some  men  who  belong  to  the  heavenly  Jerusalem  and, 
nevertheless,  with  some  service  serve  Babylon ; as  were  the 
three  believing  youths,  ShadrSch,  Meshach  and  Abed-nego, 
whom  Nebuchadnezzar  appointed  as  his  work-reeves.  Again, 
Christ  commanded  that  every  one  should  pay  to  Caesar  what 
was  due  to  him,  and  to  God  what  was  due  to  him.  Peter  the 
apostle  also,  in  his  epistle,  commanded  serving-men  to  be 
true  and  faithful  to  their  lord,  whether  the  lord  were  good, 
whether  he  were  evil.  There  are  also  some  Babylonian 
citizens  who  perform  some  services  to  the  heavenly  Jeru- 
salem ; such  were  the  Jews  who  slew  Christ,  for  our  re- 
demption, and  for  destruction  to  themselves ; and  such  also 
are  unwise  teachers  in  God’s  church,  of  whom  Christ  said 
in  his  gospel,  " Do  as  they  teach,  and  do  ye  not  as  they 
do.”  Thus  are  mingled  the  good  citizens  and  the  bad,  as 
corn  and  chaff,  until  the  Judge  comes,  who  shall  gather  the 
clean  corn  into  his  barn,  that  is,  the  righteous  into  the  king- 
dom of  heaven.  The  chaff  he  will  burn  in  unquenchable  fire, 
for  the  smoke  of  the  wicked  ascends  for  ever. 

Jesus,  the  great  priest  of  God,  led  the  remnant  of  the  peo- 
ple, after  seventy  years,  from  Babylon  to  their  country,  and 
re-established  Jerusalem ; because  our  Lord  Jesus  Christ, 
who  is  a true  priest,  leads  the  penitent,  after  true  penitence, 
to  the  Jerusalem  on  high,  which  he  himself  constructed  and 
prepared  for  all  those  who  love  him.  Undoubtedly  in  this 
sense  the  fifth  water-vessel  will  be  turned  for  us  to  pleasant' 
wine,  if  we  endeavour  how  we  may  flee  from  the  devilish 
Babylon,  and  come  to  the  heavenly  Jerusalem. 

In  the  sixth  age  our  Lord  was  incarnated  and  born  as  a 
human  being,  and  on  the  eighth  day  from  his  birth  he  was 
circumcised,  according  to  the  law  of  Moses,  and  on  the 
fortieth  day  he  was  with  the  lawful  gilts  borne  to  God’s 
temple,  and  received  with  blessing.  The  circumcision  of 
Christ  has  manifold  significations,  and  yet  chiefly  points  to 


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DOMINICA  II.  POST  AEPIPHANIA  DOMINI. 


swiSost  belimpS  to  Sam  gemsenelicum  Seriate  on  Sissere 
worulde  geendunge,  on  Saere  bi*S  seo  galnys  forwyrbt,  and  on 
Saere  ablinS  aelc  hakned,  and  bi'S  ure  deadlica  licbama  awend 
to  undeaSlicnysse,  and  we  beoS,  aefter  Sam  gemJenelicum 
d6me,  geferode  to  gesihSe  pas  godcnndlican  MaegenSrym- 
mes  mid  urum  lacum,  pa t is,  mid  gSdum  weorcum,  and  we 
symle  sySSan  on  'Sam  heofonlicum  temple  JmrhwuniaS. 
Witodlice  mid  pyssere  getficnunge  us  biS  awend  pat  sixte 
waeter-faet  to  deorwurSum  wine,  and  we  magon  clypian  soS- 
lice to  Criste,  pat  he  sparode  pat  gode  win  oS  his  agenum 
to-cyme,  pat  he  scencS  nu  geond  his  gelaSunge  oS  ende 
Ibises  middaneardes. 

pises  godspelles  traht  sprecS  gyt  menigfealdlicor  ymbe  Sas 
waeter-fatu  and  beora  getEcn  ungum,  ac  we  ondrsedaS  us  pat 
ge  Sas  foressedan  getacnunga  to  gymeleaste  doS,  gif  we  eow 
swiSor  be  Sam  gereccaS.  Se  trahtnere  cwiS,  pat  pat  gyftlice 
htis  waes  Sry-flere,  forSan  Se  on  Godes  gelaSunge  sind  pry 
stiepae  gecorenra  manna.  Se  nySemysta  stafpe  is  on  ge- 
leaffullum  leewedum  mannum,  pe  on  rihtum  sinscipe  wuniaS, 
swiSor  for  bearn-teame  J?onne  for  galnysse.  Se  oSer  stiepe 
is  on  wydewan-hade,  pe  after  rihtre  awe  on  claennysse 
wuniaS,  for  begeate  pas  upplican  lifes.  Se  hehsta  st£pe  is 
on  maegShSdes  mannum,  pa,  Se  fram  cildhade  claenlice  Gode 
J>eowigende,  ealle  middaneardlice  gaelsan  forhogiaS. 

“ Se  driht-ealdor  cwaeS  to  Sara  brydguman,  iElc  man  sylS 
on-foran  daege  his  gode  win,  and  )>aet  waccre  ]n>nne  Sa  ge- 
beoras  druncniaS  j Jra  soSlice  heolde  j?aet  gode  win  oS  Siss.” 

Se  driht-ealdor  getScnaS  pa  lareowas  on  Godes  gelaSunge  : 
hi  tocnawaS  Jn>ne  swaecc  Cristes  lare,  hfi  micel  tostent  seo 
godspellice  soSfaestnyss  fram  sceade  Saere  ealdan  a.  SoSlice 
eal  seo  Ealde  GecySnys  was  witegung  and  getacnung  fram 
Adame  oS  Iohannem  Baptistam,  and  witegode  oSSe  mid 
wordum  oSSe  mid  weorcum  Cristes  raenniscnysse  and  cris- 


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tfce  common  resurrection  on  the  ending  of  this  world,  at 
which  lust  will  be  extinguished,  and  at  which  all  cohabitation 
will  cease,  and  our  mortal  body  will  be  turned  to  immortality,  ^ 
and  we  shall  be,  after  the  universal  doom,  borne  to  the  sight 
of  the  divine  Majesty  with  our  gifts,  that  is,  with  good  works, 
and  we  shall  ever  after  continue  in  the  heavenly  temple* 
Verily  with  this  signification  the  sixth  water-vessel  will  be 
turned  for  us  to  precious  wine,  and  we  may  truly  cry  to 
Christ  that  he  has  spared  the  good  wine  till  his  own  advent, 
which  be  now  pours  out  throughout  his  church  till  the  end  of 
this  world. 

The  exposition  of  this  gospel  speaks  yet  more  manifoldly 
concerning  these  water-vessels  and  their  significations,  but 
we  fear  that  ye  will  treat  with  heedlessness  these  before-said 
significations,  if  we  relate  to  you  further  about  them.  The 
expositor  says  that  the  marriage-house  was  three-floored, 
because  in  God’s  church  are  three  degrees  of  chosen  men. 
The  lowest  degree  is  of  believing  laymen,  who  live  in  lawful 
marriage,  more  for  the  sake  of  a family  of  children  than  of 
lust.  The  second  degree  is  of  widows,  who  after  lawful 
matrimony  live  in  purity  for  the  attainment  of  the  heavenly 
life.  The  highest  degree  is  of  persons  of  the  virgin  state, 
who  from  childhood  purely  serving  God,  despise  earthly 
lusts. 

“ The  lord  of  the  feast  said  to  the  bridegroom.  Every  man 
giveth  early  in  the  day  his  good  wine,  and  the  weaker  when 
the  guests  are  drunken ; but  thou  hast  holden  the  good  wine 
until  now.” 

The  lord  of  the  feast  betokens  the  teachers  in  God’s 
church : they  know  the  taste  of  Christ’s  doctrine,  how  greatly 
evangelic  truth  differs  from  the  shadow  of  the  old  law.  But 
the  Old  Testament  was  prophecy  and  betokening  from  Adam 
to  John  the  Baptist,  and  prophesied  either  by  words  or  by 
works  the  humanity  of  Christ,  and  life  of  Christian  men.  But 


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DOMINICA  SEPTUAGESIMA. 


tenra  manna  lif.  Ac  ure  m£jS  nis  J?aet  we  ealle  Godes  ge- 
corenan  on  ‘Sam  syx  yldum  fyssere  worulde  eow  namcuSlice 
gereccan ; gSd  we  tellaS,  gif  we  Syssera  gemyndige  beoS, 
pe  ge  nil  gehyred  habbaS. 

<f  pis  tacn  worhte  se  Haelend  on  angynne  his  wundra,  on 
'Sam  Galileiscan  Ghana,  and  geswutelode  his  wuldor,  and  his 
leorning-cnihtas  on  hiue  gelyfdon.”  He  geswutelode  mid 
]?am  tacne  pmt  he  is  Wuldres  Cyning,  and  Brydguma  Ssere 
halgan  gelaSunge,  seSe  com  swa  swa  mann  to  gyftum  ge- 
laSod ; ac  he  awende  peet  gesceaft,  swa  swa  JSlmihtig  Scyp- 
pend.  And  swa  getrymde  his  leorning-cnihta  geleafan  Heelend 
Crist,  seSe  leofaS  and  rixaS  mid  Feeder  and  Halgum  Gaste 
£ on  ecnysse.  Amen. 


DOMINICA  SEPTUAGESIMA. 

DRIHTEN  seede  pis  bigs  pel  his  leoming-cnihtum,  Sus 
cweSende,  Simile  est  regnum  coelorum  homini  patrifamilias, 
qui  exiit  primo  mane  conducere  operarios : et  reliqua.  Se 
Haelend  cw«S  j?aet  heofenan  rice  weere  gelic  sumum  hfredes 
ealdre,  seSe  ferde  on  fierne-merigen,  and  wolde  hyrian  wyrhtan 
into  his  wingearde  : et  reliqua. 

Gregorius  se  trahtnere  cw se®,  J?aet  pis  godspel  hsefS  langne 
tige  on  his  trahtnunge,  Sa  he  wile  mid  sceortre  race  befon, 
pest  hit  to  hefigtyme  ne  ‘Since  ]^am  heorcnigendum. 

Mine  gebroSra,  gelome  ic  eow  s«de  J?aet  heofonan  rice  ge- 
tScnaS  J?as  andwerdan  gelaSunge,  forSan  pe  rihtwisra  manna 
gegaderung  is  gecweden  heofenan  rice.  Se  hiredes  ealdor  is 
ure  Scyppend,  seSe  gewylt  Sa  Se  he  gesceop,  and  his  gecore- 
nan  on  ]nsum  middahearde  geSgnaS,  swa  swa  hlaford  his  hired 
on  his  healle.  He  haefS  ]?one  wingeard  gewislice  ealle  Sa 
geleaffullan  gelaSunge,  swa  swa  se  witega  cwaeS  Isaias, 
“ SoSlice  Godes  wingeard  is  Israhela  biwraeden.”  Mid  )mm 


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it  is  not  within  our  capacity  to  recount  to  you  by  name  all 
God’s  chosen  in  the  six  ages  of  this  world ; good  we  account 
it,  if  we  are  mindful  of  these  of  whom  ye  now  have  heard. 

“ This  miracle  Jesus  wrought  in  the  beginning  of  his 
wonders,  in  the  Galilean  Cana,  and  manifested  his  glory,  and 
his  disciples  believed  in  him.”  He  manifested  by  that  miracle 
that  he  is  the  King  of  Glory,  and  Bridegroom  of  the  holy 
church,  who  came  as  a man  invited  to  the  marriage  j but  he 
turned  the  creature  as  Almighty  Creator.  And  so  confirmed 
the  belief  of  his  disciples  Jesus  Christ,  who  liveth  and  reigneth 
with  the  Father  and  the  Holy  Ghost  to  all  eternity.  Amen. 


SEPTUAGESIMA  SUNDAY. 

THE  LORD  spake  this  parable  to  his  disciples,  thus  saying. 
Simile  est  regnum  coelorum  homini  patrifamilias,  qui  exiit 
prime  mane  conducere  operarios  : et  reliqua.  Jesus  said  that 
the  kingdom  of  heaven  was  like  unto  a chief  of  a household, 
who  went  out  at  early  morn,  and  would  hire  workmen  into 
his  vineyard,  etc. 

Gregory  the  expositor  said  that  this  gospel  has  a long 
series  for  its  exposition,  which  he  wilKcomprise  in  a short 
discourse,  that  it  may  not  seem  too  tedious  to  the  hearers. 

My  brothers,  often  have  I said  to  you  that  the  kingdom  of 
heaven  betokens  this  present  church,  because  a gathering  of 
righteous  men  is  called  the  kingdom  of  heaven.  The  chief 
of  a household  is  our  Creator,  who  rules  those  whom  he  has 
created,  and  owns  his  chosen  in  this  world,  as  a lord  his 
household  in  his  hall.  He  has  certainly  for  a vineyard  all 
the  believing  church,  as  the  prophet  Isaiah  said,  “ Verily 
God’s  vineyard  is  the  house  of  Israel.”  'By  that  name  is 


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DOMINICA  SEPTUAGE8IMA. 


naman  is  geswutelod  eal  Oodes  folc.  Be  ‘Sam  wingearde 
cwaeS  Drihten  to  Iudeiscre  Seode,  “ Ic  secge  eow,  {?aet  Oodes 
rice  biS  eow  aetbroden,  and  biS  forgyfen  Sab  re  Seode  pe  his 
waestmas  wyrcaS.”  pes  wingeard  sprytte  Oodes  gecorenan, 
frara  Sam  rihtwisan  Abel  oS  Sam  endenextan  halgan  Se  on 
ende  J>yssere  worulde  acenned  biS,  swilce  he  swa  fela  win- 
boga  getyddrode.  Witodlice  Saes  hiredes  ealdor  gehyrde 
wyrhtan  into  his  wingearde  on  eeme-merigen,  eft  on  undern, 
and  on  midne  d aeg,  on  non-tide,  and  on  Saere  endlyftan  tide  ; 
forSan  pe  he  fram  frymSe  middaneardes  oS  his  geendnnge  ne 
ablinS  to  asendenne  bydelas  and  lareowas  to  l£renne  his  folc, 
p&t  hf  symle  pa  misweaxendan  bogas  of-ascreadian,  p&t  Sa 
toweardan  Seonde  beon.  Witodlice  gif  se  wingeard  naefS 
pone  ymbhwyrft,  and  ne  biS  onriht  gescreadod,  ne  biS  hS 
waestmbaere,  ac  for  hraSe  awildaS.  Swa  eac  Godes  folc,  buton 
Sa  lareowas  screadian  symle  Sa  leahtras  purh  heora  lare  aweg, 
ne  biS  paet  laiwede  folc  waestmbaere  on  godum  weorcum* 
Eornostlice  se  der-merigen  waes  fram  Adam  oS  Noe,  se  undem 
fram  Noe  oS  Abrahfim,  se  middaeg  fram  Abrahfim  oS  Moysen, 
se  n6n  fram  Moyse  oS  Drihtnes  to-cyme,  seo  endlyfte  tid 
fram  Drihtnes  acennednysse  oS  ende  pises  middaneardes. 
Drihten  sende  his  wyrhtan  on  eallum  pisum  foresaedum  tidum 
to  begfinne  his  wingeard \ forSan  Se  he  asende  aerest  heah- 
faederas  to  lserenne  his  folc,  and  siSSan,  Felice  lareowas  and 
witegan,  and  set  n extan  his  apostolas,  and  Surh  Sa  his  fokes 
Seawas  beeode,  swilce  he  Surh  wyrhtan  on  wingeardes  btg- 
gencge  swunce. 

JElc  Saera  manna  pe  mid  rihtum  geleafan  god  weorc  beeode 
waes  untwylice  Sises  wingeardes  wyrhta.  Se  merigenlica 
tilia,  and  paere  Sriddan  tide,  and  paere  six  tan,  and  Saere 
nigoSan,  getacniaS  paet  ealde  Ebreisce  folc,  pe  fram  frymSe 
middaneardes  mid  rihtum  geleafan  God  wuiSode,  swilce  hi 
swuncon  on  wingeardes  biggencge  mid  gecneordlicere  teo- 
lunge.  To  Saere  endlyftan  tide  soSlice  wurdon  pa  haeSenan 
geclypode,  and  pam  waes  gesaed, u To  hwi  stande  ge  her  ealne 


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declared  all  God’s  people.  Of  the  vineyard  the  Lord  said  to 
the  Jewish  nation,  “ I say  unto  you,  that  the  kingdom  of 
God  shall  be  withdrawn  from  you,  and  given  to  the  people 
who  cultivate  his  fruits.”  This  vineyard  produced  God’s 
chosen,  from  the  righteous  Abel  to  the  last  saint  which  shall 
be  born  at  the  end  of  this  world,  as  if  it  sent  forth  so  many 
vine*  boughs.  Verily  the  chief  of  the  household  hired  work- 
men into  his  vineyard,  at  early  morn,  again  at  the  third  hour, 
and  at  mid-day,  at  noontide,  and  at  the  eleventh  hour;  because 
from  the  beginning  of  the  world  till  its  ending,  he  ceases 
not  to  send  messengers  and  teachers  to  teach  his  people,  that 
they  may  constantly  prune  off  the  miggrowing  boughs,  that 
the  future  ones  may  be  thriving.  Verily  if  the  vineyard  have 
not  compass,  and  be  not  rightly  pruned,  it  will  not  be  fruit- 
bearing,  but  will  very  soon  become  wild.  In  like  manner 
the  people  of  God,  unless  teachers  constantly  prune  away  sins 
by  their  teaching,  the  lay-people  will  not  be  fruit-bearing 
in  good  works.  Verily  the  early  morn  was  from  Adam  till 
Noah,  the  third  hour  from  Noah  till  Abraham,  the  mid-day 
from  Abraham  till  Moses,  the  noon  from  Moses  till  the 
Lord’s  advent,  the  eleventh  hour  from  the  birth  of  the  Lord 
till  the  end  of  this  world.  The  Lord  sent  his  workmen  at 
all  these  aforesaid  times  to  cultivate  his  vineyard ; for  he  sent 
first  patriarchs  to  teach  his  people,  and  afterwards  teachers 
of  the  law  and  prophets,  and  at  last  his  apostles,  and  through 
these  cultivated  the  morals  of  his  people,  as  if  by  workmen 
he  had  laboured  in  the  cultivation  of  a vineyard. 

Each  of  those  men,  who  with  right  belief  cultivated  good 
works,  was  undoubtedly  a workman  of  this  vineyard.  The 
morning  husbandman,  and  those  of  the  third  hour,  and  of  the 
sixth,  and  of  the  ninth,  betoken  the  old  Hebrew  people,  who 
from  the  beginning  of  the  world  have  worshiped  God  with 
right  belief,  as  if  they  had  laboured  on  the  cultivation  of  the 
vineyard  with  diligent  tilling.  At  the  eleventh  hour  verily 
the  heathen  were  called,  and  to  them  was  said,  “ Why  stand 


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dseg  ydele  ? ” pa  haefienan  stodon  ealne  daeg  ydele,  forfian  fie 
hi  forgymeleasodon  ]>ees  ecan  lifes  teolunge  on  swa  lang- 
sumere  tide  middaneardes.  Ac  understandafi  hd  hi  and- 
wyrdan  pees  wingeardes  hlaforde  : hi  cwsedon,  “ Forfian  pe 
nan  man  tis  ne  hyrde.”  Witodlice  nees  ndn  heahfeeder,  ne 
nan  witega  asend  to  haefienum  folce,  pe  heora  gedwyld  beloge, 
ser  Drihtnes  to-cyme  j?urh  his  menniscnysse.  Hwast  is  to 
cwefienne,  pfet  nan  man  ds  to  fiam  wingearde  ne  gehyrde, 
baton  pee t nan  man  ds  ne  bodade  lifes  weig  ? 

Mine  gebrofira,  hwylce  beladunge  mage  we  habban,  gif  we 
gddra  weorca  geswicafi,  we  fie  fram  cild-cradole  to  Godes 
geleafan  comon  ? We  magon  eac  fias  ylcan  mislicnyssa  fiaera 
forested  ra  tida  to  anum  gehwylcum  menn  purh  his  ylda  tidum 
todselan.  Witodlice  ures  andgites  merigen  is  ure  cildhad, 
ure  cnihtbad  swylce  undern-tid,  on  pem  astihfi  ure  geogofi, 
swa  swa  seo  sunne  defi  ymbe  ]>8ere  firiddan  tide ; are  fulfre- 
meda  wsestm  swa  swa  middseg,  forSan  fie  on  midne  daeg  bifi 
seo  sunne  on  ’Sain  ufemestum  ryne  stigende,  swa  swa  se  ful- 
fremeda  waestm  bi fi  on  fulre  strencfie  }?eonde.  Seo  non-tid 
bifi  ure  yld,  forfian  fie  on  ndn-tide  asihfi  seo  sunne,  and  fiees 
ealdigendan  mannes  maegen  bifi  wanigende.  Seo  endlyfte  tid 
bifi  seo  forwerode  ealdnyss,  jmm  deafie  genealaecende,  swa 
swa  seo  sunne  setlunge  genealaehfi  on  pats  daeges  geendunge, 
Eornostlice  J?onne  sume  beofi  gelaedde  on  cildhSde  to  gfidum 
fieawum  and  rihtum  life,  sume  on  cnihthSde,  sume  on  gefiun- 
genum  waestme,  sume  on  ylde,  sume  on  forwerodre  ealdnysse ; 
)?onne  bifi  hit  swylce  hi  beon  on  mislicum  tidum  to  fiam  win* 
gearde  gelafiode. 

Mine  gebrofira,  behealdafi  eowere  fieawas,  and  gif  ge  gyt 
Godes  wyrhtan  sind,  sceawiafi.  Smeage  gehwilc  hwaet  he 
defi,  and  behealde  hwaefier  he  on  Godes  wingearde  swince. 
Se  fie  on  andwerdum  life  him  sylfum  teolafi,  and  na  Gode, 
ne  com  se  na  gyt  binnon  Godes  wingearde.  pa  tyliafi  sofi- 
lice  Gode,  j?a  fie  ne  secafi  heora  Sgen  gestreon  fiurh  gytsunge, 
ac  sraeagafi  ymbe  Godes  teolunge,  hu  hi  magon  unriht  alec- 


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j re  here  all  day  idle?1’  The  heathen  stood  all  day  idle, 
because  they  had  neglected  the  cultivation  of  eternal  life 
during  so  long  a time  of  the  world.  But  understand  how 
they  answered  the  lord  of  the  vineyard : they  said,  “ Because 
no  man  hath  hired  us.”  For  there  was  no  patriarch,  nor 
prophet  sent  to  the  heathen  people,  who  might  refute  their 
error,  before  the  Lord’s  advent  through  his  humanity.  What 
is  it  to  say,  that  no  man  hath  hired  us  into  the  vineyard,  ex- 
cept that  no  man  hath  preached  to  us  the  way  of  life  ? 

My  brothers,  what  justification  can  we  have,  if  we  abstain 
from  good  works,  we  who  from  the  child-cradle  came  to 
God’s  belief?  We  may  also  divide  the  same  unlikenesses  of 
the  before-said  times  according  to  the  periods  of  every  man’s 
age.  The  morning  of  our  understanding  is  evidently  our 
childhood ; our  boyhood  is,  as  it  were,  the  third  hour,  on  which 
rises  our  youth,  as  the  sun  does  about  that  time ; our  com- 
plete growth  as  mid-day,  for  at  mid-day  the  sun  is  rising  in 
his  highest  course,  even  as  complete  growth  is  flourishing  in 
full  strength.  The  noon-tide  is  our  age,  for  at  noon-tide  the 
sun  sinks,  and  the  senescent  man’s  power  is  waning.  The 
eleventh  hour  is  worn-out  age,  approaching  to  death,  as  the 
sun  approaches  its  setting  at  the  day’s  ending.  Verily  some 
are  led  in  childhood  to  good  courses  and  righteous  life,  some 
in  youth,  some  in  mature  growth,  some  in  age,  some  in  worn- 
out  agedness ; then  is  it  as  though  they  had  at  divers  times 
been  called  to  the  vineyard. 


My  brothers,  behold  your  conduct,  and  see  if  ye  yet  are 
God’s  workmen.  Let  every  one  consider  what  he  does,  and 
behold  whether  he  labours  in  God’s  vineyard.  He  who  in 
the  present  life  toils  for  himself,  and  not  for  God,  is  not  yet 
come  within  God’s  vineyard.  They  truly  toil  for  God  who 
seek  not  their  own  gain  through  covetousness,  but  meditate 
on  God’s  tillage,  how  they  may  suppress  unrighteousness 


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gan,  and  rihtwisnysse  fyrSrian,  oSrum  menn  fremigan  mid 
gecneordnysse  Saere  80‘S  an  lufe,  and  Sa  Se  Cana'S  mid  wacelum 
mode  hti  hi  oSra  manna  sawla  Gode  gestrynan,  and  mid  him 
to  'Sam  ecan  life  geleedan.  Se  Se  him  sylfum  leofaS,  and  se 
'Se  on  his  flaesclicum  lustum  liS,  rihtlice  hi  is  ydel  geSread  ; 
forSan  Se  he  ne  teolaS  nines  waestmes  }?aes  godcundlican 
weorces. 

pa  Se  mid  gymeleaste  heora  dagas  aspendaS,  and  nellaS 
Gode  lybban  oS  heora  endenextan  ylde,  hi  standaS  ydele  oS 
Sa  endenextan  tide.  To  swilcum  sleacum  cweS  se  hiredes 
ealdor,  “ To  hwf  stande  ge  hir  ealne  daeg  ydele  )”  Swilce  hi 
swutellice  cwakle,  ‘ Gif  ge  noldon  Gode  lybban  on  cildhide, 
ne  on  geogoSe,  gecyrraS  nu  huru-Singa  on  ylde  to  lifes  wege, 
nu  ge  habbaS  hwonlice  to  swincenne.*  And  swa-Seah  SyUice 
gelaSaS  se  hiredes  hlaford,  and  forwel  oft  hf  onfoS  heora 
edlean  hraSor,  forSan  Se  hi  gewitaS  to  heofenan  rice  hraed- 
licor  jwmne  Sa  Se  fram  cildhade  Gode  J>eowodon.  Witodlice 
se  sceaSa  \e  mid  Criste  )>rowade,  and  on  hine  gelyfende  his 
synna  geandette,  com  on  Saere  endlyftan  tide,  na  Surh  ylde, 
ac  Surh  yfelnysse.  Scyldig  hi  waes  to  hellicere  susle  for  his 
mandaedum,  ac  he  geandette  his  synna  Drihtne  sylfum  on 
Saere  rode-hengene  mid  fullum  geleafan,  and  Cristes  mild- 
sunge  Jusum  wordum  abaed,  “ Drihten,  beo  min  gemyndig 
J>onne  Su  cymst  to  Sinum  rice/*  Drihten  him  andwyrde, 
“ SoS  ic  Se  secge,  nu  to-daeg  }m  bist  mid  me  on  neorxena 
wange*” 

Witodlice  fram  Sam  endenextan  ongann  se  hiredes  ealdor 
to  agyldenne  fone  pening,  SaSa  he  gelaedde  Jjone  sceaSan  into 
heofenan  rice,  65rSon  Se  hi  laedde  Petrum  oSSe  his  oSre 
apos tolas,  and  rihtlice  swa,  forSan  Se  se  sceaSa  gelyfde  on 
Sam  timan  on  Crist,  )>aSa  his  apostolas  on  mycelre  twynung 
waeron.  Eala  hi  fela  heahfaederas  ser  Moyses  & rihtlice 
leofodon,  and  hu  fela  witegan  under  J^aere  ae  Gode  gecwemlice 
drohtnodon,  and  hi  swa-Seah  neeron  gelaedde  to  heofonan 
rice  ^erSan  Se  Drihten  niSer-astah,  seSe  neorxena  wanges 


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and  further  righteousness,  and  benefit  other  men  with  the 
diligence  of  true  love,  and  they  who  care  with  watchful  mind 
how  they  may  gain  the  souls  of  other  men  to  God,  and  lead 
them  with  them  to  everlasting  life.  He  who  lives  for  him- 
self, and  he  who  lies  in  his  fleshly  lusts,  is  rightly  accused  of 
idleness ; for  he  cultivates  no  fruit  of  divine  work. 

They  who  with  heedlessness  waste  their  days,  and  will  not 
live  to  God  till  their  last  age,  stand  idle  till  the  last  hour. 
To  such  slack  ones  the  chief  of  the  household  says,  “ Why 
stand  ye  here  all  day  idle  ?”  As  if  he  had  manifestly  said, 
‘ If  ye  would  not  live  to  God  in  childhood,  nor  in  youth,  turn 
now  at  least  in  age  to  the  way  of  life,  now  ye  have  but  little 
to  labour/  And,  nevertheless,  the  lord  of  the  household  calls 
such  ones,  and  very  often  they  receive  their  reward  sooner, 
for  they  pass  to  the  kingdom  of  heaven  more  speedily  than 
those  who  have  served  God  from  childhood.  Verily  the  thief 
who  suffered,  with  Christ,  and,  believing  in  him,  confessed  his 
sins,  came  at  the  eleventh  hour,  not  through  age,  but  through 
evil.  Obnoxious  he  was  to  hellish  torment  for  his  deeds  of 
wickedness,  but  he  confessed  his  sins  to  the  Lord  himself  on 
the  cross  with  full  belief,  and  in  these  words  prayed  for 
Christ’s  mercy,  “ Lord,  be  mindful  of  me  when  thou  comest 
to  thy  kingdom/’  The  Lord  answered  him,  “ Verily  I say 
unto  thee,  now  to-day  thou  shalt  be  with  me  in  paradise/’ 

Verily  from  the  eleventh  hour  the  chief  of  the  household 
began  to  pay  the  penny,  when  he  led  the  thief  into  the  king- 
dom of  heaven,  before  he  led  Peter  or  his  other  apostles,  and 
rightly  so,  for  the  thief  believed  in  Christ  at  a time  when  his 
apostles  were  in  great  doubt.  Alas,  how  many  patriarchs 
before  the  law  of  Moses  rightly  lived,  and  how  many  pro- 
phets under  the  old  law  passed  their  days  acceptably  to  God, 
and  yet  were  not  led  to  the  kingdom  of  heaven  before  the 
Lord  descended,  who  by  his  own  death  opened  the  fastness 


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fasten  mid  his  Sgeuum  deaSe  geopenode,  and  hi  Sa  mid  lang- 
sumere  elcunge  heora  mede  underfengon,  )>a  Se  we  buton 
elcunge,  j?arrihte  swa  we  of  urum  lichaman  gewitaS,  under- 
foS.  SoSlice  Sa  ealdan  heahfaderas  and  geSungene  witegan 
baron  Sa  byrSene  and  Sas  daeges  ha?  tan,  forSan  Se  hi  frain 
anginne  middaneardes  oS  Cristes  to-cyme  on  hellicere  cly- 
sunge  andbidodon,  ]?eah  Se  hi  on  Abrahames  wununge  buton 
pinungum  for  heora  gddnysse  wunedon,  and  swilce  after 
ceorunge  Jnme  pening  underfengon,  SaSa  hi  after  langsuuiere 
tide  to  heofonan  becomon.  Witodlice  ne  underfehS  nan 
ceorigende  sawul  Godes  rice,  ne  nan  ceorian  ne  mag,  seSe 
to  Sam  becynrS.  Ac  J?ara  ealdfadera  ceorung  is  to  uuder- 
standenne  heora  gnornung,  ]?at  hi  rihtlice  for  heofonan  rice 
leofodon,  and  swa-Seah  mid  langsumere  elcunge  hit  under- 
fengon. We  soSlice,  ]>e  to  Sare  endlyftan  tide  comon,  after 
urum  geswince,  nateshwon  ne  ceoriaS,  and  we  underfoS  {nine 
pening,  forSan  we  Se  cumaS  after  J>as  Halendes  mennisc- 
nysse,  we  beoS  geladde  to  his  rice  ]>arrihte  after  urum  forS- 
siSe,  gif  we  ar  on  life  rihtlice  leofodon  ; and  we  Sonne  buton 
yldinge  underfoS  )?at  }?at  Sa  ealdfaderas  after  langsumere 
elcunge  underfengon : be  Sam  cwaS  se  hiredes  ealdor,  “ Ic 
wille  syllan  Sisum  endenextum  eal  swa  micel  swa  Se.” 

And  forSan  Ja  seo  onfangenes  )?as  rices  is  of  Godes  god- 
nysse,  rihtlice  is  her  baftan  gecweden  on  endebyrdnysse  j?as 
godspelles,  “ La  hfi,  ne  mot  ic  d6n  }>at  ic  wille  ?”  Dyslic 
biS  mannes  ceas  ongean  Godes  godnysse.  Sum  ceorung 
mihte  beon,  gif  he  his  behat  ne  gelaste,  and  nan,  Seah  Se  he 
mare  ne  sealde.  Be  Sam  is  gy t gelimplice  gecweden,  “ OSSe 
Sin  eage  is  yfel,  forSan  J>e  ic  eom  g6d  ?”  Ne  onhebbe  hine 
nan  man  on  his  weorcum,  ne  on  langsumum  Seowdome, 
);onne  seo  SoSfastnys  clypaS,  “ pus  beoS  J>a  endenextan  fyr- 
meste,  and  j?a  fyrmestan  endenexte.”  Efne  nu,  Seah  we  witon 
hti  fela  g6d,  oSSe  hti  micele  we  gefremodon,  nyte  we  Seah 
gyt  mid  hwylcere  smeaSancelnysse  se  upplica  Dema  Sa  afan- 


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of  paradise,  and  they  then,  after  a longsome  delay,  received 
their  reward,  which  we  without  delay,  straightways  as  we 
depart  from  our  bodies,  receive.  Verily  the  old  patriarchs 
and  venerable  prophets  bare  the  burthen  and  heat  of  the  day, 
for  they  from  the  beginning  of  the  world  till  the  advent  of 
Christ  waited  in  the  enclosure  of  hell,  though,  for  their  good- 
uess,  they  dwelt  in  Abraham’s  dwelling  without  torments, 
and,  as  it  were,  after  murmuring  received  the  penny,  when 
after  a longsome  time  they  went  to  heaven.  Verily  no  mur- 
muring soul  receives  God’s  kingdom,  nor  may  any  one 
murmur  who  comes  to  it.  But  by  the  murmuring  of  the  old 
fathers  is  to  be  understood  their  mourning,  because  they  had 
rightly  lived  for  the  kingdom  of  heaven,  and  yet  received  it 
after  a long  delay.  But  we,  who  come  at  the  eleventh  hour, 
after  our  labour,  murmur  not  at  all,  and  we  receive  the  penny, 
because  we  who  come  after  the  humanity  of  Jesus  will  be  led 
to  his  kingdom  immediately  after  our  death,  if  we  have  pre- 
viously lived  rightly  in  life ; and  we  then  without  delay  shall 
receive  that  which  the  old  fathers  received  after  long  ex- 
pectation : of  these  the  chief  of  the  household  says,  “ I will 
give  to  these  last  as  much  as  to  thee.” 

And  because  the  reception  of  the  kingdom  is  of  God’s 
goodness,  it  is  here  afterwards  rightly  said  in  the  course  of 
the  gospel,  “ What,  may  I not  do  what  I will  ? ” Foolish  is 
man’s  contention  against  the  goodness  of  God.  Some  mur- 
muring there  might  be,  if  he  performed  not  his  promise,  but 
none  though  he  gave  not  more.  Of  this  it  is  yet  justly 
said,  “ Or  is  thine  eye  evil  because  I am  good  ? ” Let  no 
man  exalt  himself  on  his  works,  nor  on  long  service,  when 
the  Truth  exclaims,  “ Thus  shall  the  last  be  first,  and  the 
first  last.”  Lo  now,  though  we  may  know  how  much  or  how 
great  good  we  have  performed,  we  know  not  yet  with  what 
scrutiny  the  Judge  on  high  will  try  it ; and  surely  it  is  for 

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daS ; and  witodlice  gehwilcum  men  is  dearie  to  blissigenne, 
J*eah  Se  he  endenext  on  Godes  rice  sy  geendebyrd. 

pises  godspelles  geendung  is  swiSe  ondraedendlic  : “ Fela 
sind  gel&Sode,  and  feawa  gecorene.”  Drib  ten  cwaeS  on  oSre 
stowe,  pset  “ fela  cumaS  fram  east-  daele  and  fram  west-daele, 
and  gerestaS  mid  );am  heahfsederum,  Abrahame,  and  Isadce, 
and  Iacobe,  on  heofenan  rice.’1  Hwaet  eac  J?es  ylca  trahtnere, 
Gregorius,  on  sumes  oSres  godspelles  trahtnunge,  cw aeS,  pet 
swa  mi  cel  werod  menniscra  manna  sceal  astigan  pet  beofou- 
lice  rice,  swa  fela  swa  Saera  gecorenra  engla  on  heofonum 
belifon  aefter  Saera  modigra  gasta  hryre.  peah  Sa  gecorenan 
Godes  cempan  sind  feawa  geSuhte  on  andwerdum  life  betwux 
flaesclicum  mannum,  Se  heora  lustum  gehyrsumiaS,  ac  hi  ne 
beoS  feawa  {Sonne  hi  gegaderode  beoS.  Ne  gedafenaS  ]?am 
gastlicum  peet  hi  {Sam  flaesclicum  geefenlaecon,  ne  hi  huxlice 
forseon,  forSan  {Se  we  geseoS  hwaet  nd  to-daeg  is,  ac  we  nyton 
hwaet  to-merigen  bi{S  toweard.  Forwel  oft  cy  mS  se  baeftan  ds, 
p ds  mid  swyftnysse  godre  drohtnunge  forestaep{S  \ and  we 
earfo{$lice  him  filial  to-merigen,  se{Se  nd  to-daeg  is  ure  folgere 
geSuht.  Witodlice  {Sa{Sa  se  forma  cySere,  Stephanus,  for 
Godes  geleafan  gestaened  waes,  Saulus  heold  ealra  {Saera  stae- 
nendra  hacelan,  and  swa-{Seab  Paulus  si{S{San  forestop  Ste- 
phanum  on  Godes  gela{Sunge  mid  menigfealdum  geswincum, 
pine  {Se  hS  ehtende  martyr  gemacode. 

Twd  {Sing  sind  p we  sceolon  carfullice  scrutnian  : aerest, 
pset  ure  ndn  be  him  sylfum  to  dyrstelice  ne  truwige $ sySSan, 
pset  ure  ndn  be  his  nextan  ne  geortruwige,  {Seah  {Se  he  on 
leahtrum  befeallen  sy ; forSan  p ds  sind  uncu{Se  p micclan 
welan  Godes  inildheortnysse.  pyssere  mildbeortnysse  welan 
besceawode  se  sealm-sceop,  {Sa{Sa  he  to  Gode  ps  clypode, 
“ Min  Gefylsta,  {Se  ic  singe,  forSan  Se  Su,  God,  eart  min 
Andfenga,  min  God,  and  min  Mildheortnyss.”  Efne  se  psalrn- 
wyrhta  understod  on  hwilcum  gedeorfum  pis  mennisce  lif  is 
gelogod,  and  forSi  clypode  God  his  Gefylsta.  He  gecigde 
Drihten  his  Andfenga,  forSan  Se  hd  underfehS  ds  into  ecere 


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every  man  greatly  to  rejoice,  though  he  be  placed  last  in 
order  in  the  kingdom  of  God. 

The  ending  of  this  gospel  is  very  awful : “ Many  are  called, 
and  few  chosen.”  The  Lord  has  said  in  another  place,  that 
“ many  shall  come  from  the  east  part  and  from  the  west  part, 
and  shall  rest  with  the  patriarchs,  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven.”  And  the  same  expounder 
also,  Gregory,  in  the  exposition  of  another  gospel,  said,  that 
as  great  a number  of  human  beings  shall  ascend  to  the 
heavenly  kingdom  as  there  was  of  chosen  angels  remaining 
in  heaven  after  the  fall  of  the  proud  spirits.  Though  the 
chosen  champions  of  God  seem  few  in  the  present  life  among 
fleshly  men  who  obey  their  lusts,  yet  are  they  not  few  when 
they  are  gathered.  It  befits  not  the  ghostly  to  imitate  the 
fleshly,  nor  contumeliously  to  despise  them,  for  we  see  what 
is  now  to-day,  but  we  know  not  what  is  to  come  to-morrow. 
Very  often  he  comes  after  us,  who  had  preceded  us  in  swift- 
ness of  good  conduct ; and  we  with  difficulty  follow  him  to- 
morrow who  to-day  seems  to  be  our  follower.  For  when  the 
first  martyr,  Stephen,  was  stoned  for  God’s  faith,  Saul  held 
the  garments  of  all  the  stoners,  and,  nevertheless,  Paul  after- 
wards preceded  Stephen  in  God’s  church  with  many  labours, 
whom  he  had  before  persecuting  made  a martyr. 


There  are  two  things  that  we  should  carefully  attend  to : 
first,  that  none  of  us  be  too  boldly  confident  in  himself ; next, 
that  none  of  us  despair  of  his  neighbour,  though  he  have 
fallen  into  sins  $ for  the  great  abundance  of  God’s  mercy  is 
unknown  to  us.  The  psalmist  contemplated  this  abundance 
of  mercy,  when  he  thus  cried  to  God,  “ My  Helper,  thee  I 
sing,  for  thou,  God,  art  my  Receiver,  my  God,  and  my 
Mercy.”  Verily  the  psalmist  understood  in  what  tribula- 
tions this  human  life  is  placed,  and,  therefore,  called  God  his 
Helper.  He  called  God  his  Receiver,  because  he  receives  us 

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Teste,  fram  ?isum  andweardum  geswince,  He  beheold  paet 
God  gesih’S  ure  yfelnyssa,  and  ure  gyltas  forSyldga? ; and 
swa-$eah  h€  spara?  tis  arfaestlice,  and  ?urh  behreowsunge  to 
'Ssere  ecan  mede  gehylt.  Da  nolde  he  gecigan  God  mild- 
heortne,  ac  h€t  hine  his  Mildheortnyss,  pus  cweSende,  u Min 
God  and  min  Mildheortnyss.”  Uton  gemunan  ure  derran 
synna,  and  uton  besceawian  ?a  micclan  Godes  arfaestnysse, 
hfi  he  urum  gyltum  miltsa?,  and  ?aer-to-eacan  paet  heofenlice 
rice  beh£t  so*81ice  d^edbetendum  aefter  gyltum.  Uton  forSi 
ealle  clypian  mid  inweardre  heortan,  swa  swa  se  sealm-sceop 
clypode,  “ pu  eart  min  God  and  min  Mildheortnys.”  Godes 
mildheortnys  tis  forestaep?,  and  his  mildheortnys  tis  fylig?. 
pa?a  we  wel  noldon,  ?a  forhradode  Godes  mildheortnys  tis 
past  we  wel  woldon.  Nu  we  wel  willa?,  tis  fylig?  Godes 
mildheortnys  past  ure  willa  ydel  ne  sy.  He  gearca?  urne 
godan  willan  to  fultumigenne,  and  he  fylst  “Sam  willan  ge- 
gearcodne,  se?e  leofa?  and  rixa?  nti  and  symle  on  worulde. 
Amen. 


We  willa?  eow  secgan  be  ?yssere  andweardan  tide,  hwi  seo 
halige  gela?ung  forint  on  Godes  cyrcan  ‘Alleluian’  and 
( Gloria  in  excelsis  Deo,1  fram  ?isum  andwerdum  daege  o? 
pa  halgan  Easter- tide.  Sum  wis  lareow  hatte  Amalarius,  se 
awr£t  ane  boc  be  cyrclicum  ?eawum,  hwaet  ?a  gesetnyssa 
Godes  penunga  of  gearlicum  ymbryne  getacniaS,  and  cwae? 
be  ?yssere  andwerdan  tide,  pe  is  gecweden  Septuagesima,  paet 
heo  gefyl?  ?a  getacnunge  paera  hund-seofontig  geara  pe  Isra- 
hela  folc  on  haeftnede  Babiloniscum  cyninge  peowde.  Se- 
ptuagesima is  hund-seofontigfeald  getel.  Seo  tid  ongin?  on 
Sisum  Sunnan-daege,  nigon  wucon  aer  Eastron,  and  geenda? 
on  ?am  Saternes-daege  paere  Easterlican  wucan  : to  3am  daege 
sind  heonon  getealde  hund-seofontig  daga ; and  paet  Israhela 
folc,  for  heora  mandsedum  and  forgaegednyssum,  wurdon 
gehergode,  and  hund-seofontig  geara  on  Babiloniscum  peow- 


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into  everlasting  rest  from  this  present  labour.  He  beheld 
that  God  sees  our  evilnesses,  and  patiently  bears  with  our 
sins  3 and  yet  he  kindly  spares  us,  and  through  penitence 
preserves  us  for  the  eternal  reward.  He  would  not  then  call 
God  merciful,  but  called  him  his  Mercy,  thus  saying,  “ My 
God  and  my  Mercy.”  Let  us  remember  our  former  sins, 
and  let  us  contemplate  the  great  kindness  of  God,  how  he 
pities  our  sins,  and,  moreover,  promises  the  heavenly  king- 
dom to  the  truly  peoitent  after  sins.  Let  us,  therefore,  all 
cry  with  inward  heart,  as  the  psalmist  cried,  “ Thou  art  my 
God  and  my  Mercy.”  God’s  mercy  goes  before  us,  and  his 
mercy  follows  us.  When  we  desired  not  well,  God’s  mercy 
has  prevented  us,  so  that  we  have  desired  well.  Now  we  will 
well,  God’s  mercy  follows  us  that  our  will  be  not  vain.  He 
will  be  ready  to  support  our  good  will,  and  he  will  aid  the 
ready  will,  who  liveth  and  reigneth  now  and  for  ever.  Amen. 


We  will  say  to  you  at  this  present  tide,  why  the  holy  con- 
gregation omits  in  God’s  church  * Hallelujah’  and  ‘ Gloria  in 
excelsis  Deo,’  from  this  present  day  until  the  holy  Easter- 
tide. There  was  a wise  doctor  called  Amalarius,  who  wrote 
a book  on  ecclesiastical  customs,  what  the  ceremonies  of 
God’s  services  of  yearly  recurrence  betoken,  and  said  of  this 
present  tide,  which  is  called  Septuagesima,  that  it  fulfils 
the  betokening  of  the  seventy  years  that  the  people  of  Israel 
served  the  king  of  Babylon  in  captivity.  Septuagesima  is  a 
seventyfold  number.  The  tide,  begins  on  this  Sunday,  nine 
weeks  before  Easter,  and  ends  on  the  Saturday  of  the  Easter- 
week : hence  to  that  day  are  reckoned  seventy  days,  and  the 
Israelitish  folk,  for  their  wicked  deeds  and  transgressions, 
were  harrowed,  and  for  seventy  years  continued  in  Baby- 


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dome,  buton  blisse  and  myrhSe,  wunodon.  Nu  hylt  Oodes 
gelaSung  J?is  hund-seofontigfealde  getel  sylfwilles  for  hire 
gyltum,  swa  swa  se  ealda  Israhel  neadunge  heold  on  haeft- 
nunge,  oSj?aet  se  mildheorta  God  eft,  fefter  heora  gedrefed- 
nyssum,  hi  ahredde,  and  to  heora  earde  gelaedde. 

Se  witega  Hieremias  witegode  be  Saere  Israhela  Seode,  }>set 
hi  sceoldon,  on  Sam  hund-seofontig  geara  faece,  geswican 
blisse  stemne  and  faegnunge,  brydguman  stemne  and  bryde. 
Nu  on  Saere  gelicnysse  forlaetaS  Codes  Seowas  Sa  heofonlican 
Idfsangas,  c Alleluian  9 and  ‘ Gloria  in  excelsis  Deo/  on  'Sis- 
sere  Septuagesima,  forSan  J>e  tis  gedafenaS  J>aet  we  sylfwilles 
fram  Sisum  andwerdan  daege  mid  sumere  stiSnysse  to  'Sam 
gastlicum  gefeohte  us  sylfe  gegearcian,  swa  swa  seo  cyrclice 
j?enung  Us  manaS  to  heofunge  and  to  ure  synna  bereowsunge. 

iErest  on  Saere  maessan  officio  we  singaS  ‘ Circumdederuut 
me  gemitus  mortis  c Dea}>es  geomerunga  me  beeodon,  and 
helle  sarnyssa  me  beeodon,  and  ic  on  minre  gedrefednysse 
Drihten  clypode,  and  he  of  his  halgan  temple  mine  stemne 
gehyrde/  Eft,  on  Saere  maessan  collectan  we  cweSaS,  c Qui 
juste  pro  peccatis  nostris  affligimur/  }>aet  is,  ( We  Se  rihtlice 
for  urum  synnum  sind  geswencte.’  Eac  se  apostol  on  Sam 
pistole  cwaeS,  “ JE\c  Saera  )?e  on  gecampe  winS,  forhaefS  hine 
sylfhe  fram  eallum  Singum.” 

Witodlice  Sas  dfegSerlican  Senunga  cySaS  J>aet  fram  Sisum 
daege  oS  Eastron  is  ure  heofung-tld  and  bereowsung-tid  ure 
synna  mid  sumere  stiSnysse.  c Alleluia’  is  Ebreisc  word,  jraet 
is  on  Leden  € Laudate  Dominum/  and  nan  gereord  nis  swa 
healic  swa  Ebreisc.  Nu  forlaete  we  }>aet  healice  gereord  on 
ure  Septuagesima,  and  cweSaS  on  Leden,  ‘ Laus  tibi,  Domine, 
Rex  aeterne  gloriae  Jjaet  is,  ‘ Sy  Se,  Drihten,  16f,  Sees 
wuldres  Cyning/  We  geswuteliaS  mid  Jjaere  eadmodan  Leden 
spraece,  J?aet  we  sceolon  us  sylfe  to  eadmodran  drohtnunge  on 
Syssere  tide  gebigan.  ‘ Alleluia  * is,  swa  we  ewaedon,  heofon- 
lic  sang,  swa  swa  lohannes  se  apostol  cwaeS,  ]>aet  he  gehyrde 
micele  stemne  on  heofonum,  swylce  bymena  dream,  and  hi 


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Ionian  servitude,  without  bliss  and  mirth.  Now  God’s  church 
holds  this  seventyfold  number  voluntarily  for  its  sins,  as  the 
old  Israel  held  it  by  compulsion  in  captivity,  until  the  merci- 
ful God  again,  after  their  tribulations,  delivered  them,  and 
led  them  to  their  country. 

The  prophet  Jeremiah  prophesied  of  the  nation  of  Israel, 
that  in  that  space  of  seventy  years  they  should  cease  from 
the  voice  of  bliss  and  rejoicing,  from  the  voice  of  the  bride- 
groom and  the  bride.  Now  in  imitation  of  that,  God’s  ser- 
vants omit  the  heavenly  hymns,  ‘ Hallelujah  ’ and  ‘ Gloria  in 
excelsis  Deo,’  in  this  Septuagesima,  because  it  is  fitting  that 
we  voluntarily  from  this  present  day  prepare  ourselves  with 
some  strictness  for  the  ghostly  fight,  as  the  church  service 
exhorts  us  to  lamentation  and  to  repentance  of  our  sins. 

First  in  the  office  of  the  mass  we  sing  ‘ Circumdederunt 
me  gemitus  mortis,’  ‘ The  moanings  of  death  surrounded  me, 
and  the  pains  of  hell  encompassed  me,  and  in  my  affliction  I 
cried  to  the  Lord,  and  he  from  his  holy  temple  heard  my 
voice.’  Again,  in  the  collect  of  the  mass  we  say,  * Qui  juste 
pro  peccatis  nostris  affiigimur,’  that  is,  cWe  who  are  justly 
afflicted  for  our  sins.’  The  apostle  also  said  in  the  epistle, 
“ Each  of  those  who  strive  in  warfare,  abstains  from  all 
things.” 

Verily  these  daily  services  show  that  from  this  day  till 
Easter  is  our  mourning  tide,  and  tide  of  repentance  of  our 
sins,  with  some  strictness.  ‘ Hallelujah  ’ is  a Hebrew  word, 
which  iii  Latin  is  ‘ Laudate  Dominum,’  and  no  tongue  is  so 
sublime  as  Hebrew.  We  now  leave  that  sublime  tongue  in 
our  Septuagesima,  and  say  in  Latin,  ‘ Laus  tibi,  Domine,  Rex 
aeternas  glorias,’  that  is, ( Praise  be  to  thee,  O Lord,  King  of 
eternal  glory.’  By  the  humble  Latin  speech  we  show,  that 
we  should  incline  ourselves  to  a humbler  life  at  this  tide. 

4 Hallelujah’  is,  as  we  said, a heavenly  song, as  John  the  apostle 
said,  that  he  heard  a great  voice  in  heaven,  as  it  were  the 


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DOMINICA  IN  SEXAGESIMA. 


sungon  ‘ Alleluian.’  1 Gloria  in  excelsis  Deo  ’ sungon  englas, 
}>a|^i  Crist  on  middanearde  lichamlice  acenned  waes.  Nu 
forlffite  we  Sas  heofonlican  lofsangas  on  are  bereowsung-tide, 
and  we  biddaS  mid  soSre  eadmodnysse  Sone  iElmihtigan,  )?flet 
we  moton  geseon  his  heofenlican  Easter- tide,  setter  j?am  ge- 
maenelicum  seriate,  on  Sam  we  him  singaS  ecelice  Alleluian 
butan  ges wince.  Ameu. 


DOMINICA  IN  SEXAGESIMA. 

CUM  turba  plurima  conueniret  ad  Iesum  : et  reliqua. 

“ On  sumere  tide,  SaSa  micel  menigu  samod  com  to  'Sam 
Hselende,  and  fram  gehwilcum  burgum  to  him  genealaehton, 
|>a  sffide  he  him  ]?is  bigspel : Sum  s*dere  ferde  to  sSwenne  his 
seed et  reliqua. 

Gregorius  se  trahtnere  cwseS,  J>tet  forSi  wolde  Drihten 
getrahtnian  jrnrh  hine  sylfne  J>aet  bigspel  Se  bS  sa»de,  jraet  we 
cuSon  secan  o'Sra  *Sii)ga  getacnunge  on  Sam,  'Se  he  nolde  }?urh 
hine  sylfne  geswutelian,  and  j?aet  ge  beon  gewisse,  'Sonne  ure 
tyddemys  his  worda  getacnunga  eow  geopenaS.  Hwa  wolde 
me  eefre  gelyfan,  gif  ic  wolde  gereccan  J?set  'Sornas  getacnodon 
welan,  Sonne  'Sornas  priciaS,  and  Sa  welan  gelustfulliaS  ? 
Ac  swa-Seah  hi  sind  untwylice  'Sornas,  Sonne  hi  Sa  sawla 
toteraS  mid  pricungum  mislicra  geSohta,  and  biS,  Sonne  hi 
Sa  sawla  to  synne  geteoS,  swilce  hi  mid  on-beslagenre  wunde 
hi  geblodigian.  Rihtlice  se  oSer  godspellere,  Matheus,  het  hi 
lease  welan,  forSan  Se  hi  ne  magon  lange  mid  tis  wunian. 
Lease  welan  hi  sind,  forSan  Se  hi  ne  adr^efaS  ure  saule  hafen- 
leaste.  Ac  se  welega  nat  {?set  he  is  waedla,  forSan  Se  hS 
nsefS  rihtwisnysse  speda  and  )?aes  heofenlican  wisdomes  gold- 
hordas,  )?e  sind  soSe  welan,  and  heora  lufigendne  gemaciaS 
weligne  Ecelice.  Gif  ge  wilniaS  J>aet  ge  rice  beon,  lufiaS  J>a 
soSan  welan, }>» t sind  halige  maegnu.  Gif  ge  geSincSe  soSes 
wurSmyntes  secaS,  efstaS  )>onne  to  Sara  heofenlican  rice,  on 


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sound  of  trumpets,  and  they  sung  4 Hallelujah.*  Angels  sung 
4 Gloria  in  excelsis  Deo/  when  Christ  was  born  bodily  in  the 
world.  Now  we  leave  the  heavenly  hymns  at  our  penitence 
tide,  and  with  true  humility  pray  the  Almighty  that  we  may 
see  his  heavenly  Easter-tide,  after  the  universal  resurrection, 
in  which  we  will  sing  to  him  eternally  Hallelujah  without 
weariness.  Amen. 


SEXAGESIMA  SUNDAY. 

CUM  turba  plurima  conveniret  ad  Jesum  : et  reliqua. 

“ On  a time  when  a great  multitude  came  together  to 
Jesus,  and  drew  near  to  him  from  several  burghs,  he  said  to 
them  this  parable : A sower  went  to  sow  his  seed,”  etc. 

Gregory  the  expositor  said,  that  the  Lord  would  himself 
expound  that  parable  which  he  had  said,  because  we  might 
seek  the  betokening  of  other  things  in  it,  which  he  through 
himself  would  not  manifest,  and  that  ye  may  be  certain,  when 
our  infirmity  opens  to  you  the  significations  of  his  words. 
Who  would  ever  believe  me,  if  I would  explain  that  thorns 
betokened  riches,  when  thorns  prick  and  riches  afford  plea- 
sure ? But,  nevertheless,  they  are  undoubtedly  thorns,  when 
they  tear  souls  with  the  prickings  of  divers  thoughts,  and 
are,  wheu  they  draw  souls  to  sin,  as  if  they  cause  them  to 
bleed  with  an  inflicted  wound.  Rightly  the  other  evangelist, 
Matthew,  calls  them  false  riches,  for  they  cannot  long  remain 
with  us.  False  riches  they  are,  for  they  drive  not  away  the 
iudigence  of  our  souls.  But  the  wealthy  knows  not  that  he 
is  poor,  because  he  has  not  riches  of  righteousness  and  trea- 
sures of  heavenly  wisdom,  which  are  true  riches,  and  make 
him  who  loves  them  wealthy  to  eternity.  If  ye  desire  to  be 
rich,  love  true  riches,  that  is,  holy  virtues.  If  ye  seek  honour 
of  true  dignity,  hasten  then  to  the  heavenly  kingdom,  in  which 


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Sam  ge  beoS  engla  geferan  on  wulderfullum  wurSscipe  eude- 
leaslice. 

Mine  gebroSru,  us  gedafenaS  J?aet  we  mid  arfaestum  gelea- 
fan  underfon  Drihtnes  trahtnunge,  and  Sa  Sing  pe  he  laefde 
us  to  trahtnigenne  we  sceolon  mid  scortre  race  Sa  befon. 
Drihten  sylf  geopenaS  us  pie t ]>aet  sled  is  Godes  word,  and 
J>aet  mislice  land  getacnaS  mislice  heortan  }?aera  heorcnigendra 
manna,  pone  saedere  he  belaefde  us  to  secenne.  Ac  we  ne 
magon  naenne  saedere  Godes  lare  rihtlicor  undergytan  Sonne 
hine  sylfne,  Godes  Sunu,  seSe  ferde  to  sSwenne  his  saed,  SaSa 
he  of  his  Feeder  bosme  forSstaeppende,  becom  to  Jrisum  mid- 
danearde,  to  Si  ]>aet  he  gewitnysse  soSfaestuysse  cydde,  and 
mid  his  halgan  lare  middaneardlic  gedwyld  adwaescte. 

paet  s£d  pe  feoll  be  Sam  wege  mid  twyfealdre  dare  losode, 
SaSa  wegferende  hit  fortraedon,  and  fugelas  tobaeron.  Se 
weg  is  seo  fortredene  heorte  fram  yflum  geSohtum,  pe  ne 
genihtsumiaS  to  underfonne  Godes  word,  ne  naenne  waestin 
to  spryttanne  ; and  forSi  swa  hwaet  swa  Sees  godan  saedes  on 
swylcum  wege  befylS,  biS  mid  yfelum  geSohtum  oftreden, 
and  Surh  deoflum  gelaeht.  Deoflu  sind  fugelas  gecigede,  for- 
San  Se  ht  fleoS  geond  pas  lyft  ungesewenlice,  swa  swa  fuge- 
las doS  gesewenlice.  Matheus  awrat  pus  be  Sisum,  and  saede, 
u Mic  Saera  Se  gehyrS  J>aet  heofenlice  word,  and  he  hit  ne 
understent,  Sonne  cymS  se  yfela  and  gelaehS  hit.”  Mid  ]?am 
is  geswutelod  paet  Sa  sind  wiS  ]>one  weig  gesawene,  Se  Godes 
word  gehyraS,  and  hit  nellaS  mid  geleafan  ne  mid  nanum 
andgite  onfon ; J>onne  aetbret  se  fleogenda  sceocca  Saerrihte 
paet  halige  ssed  of  swilcera  gedwolena  heortan. 

paet  seed  pe  bufon  Sam  staenigum  lande  feol  sprytte  hwaet- 
hwega,  ac  SaSa  seo  haete  com,  Sa  forscranc  hit,  forSan  Se  hit 
naefde  naenne  w«tan.  Swa  doS  sume  menn ; ]?onne  hi  gehyraS 
Godes  word,  ];onne  beoS  hi  onbryrde  to  sumum  fyrste,  and 
Jjonne  seo  h£ete  cymS,  pset  is,  seo  costnung  and  earfoSnyss, 
J?onne  abreoSaS  hi,  forSan  pe  se  waeta  ne  gefaestnode  heora 
wyrtruman.  Hwaet  is  seo  steenige  eorSe  buton  heard-heort- 


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ye  will  be  companions  of  angels  in  glorious  worship  without 
end. 

My  brothers,  it  is  befitting  us  that  with  pious  belief  we 
receive  the  Lord's  exposition,  and  that  the  things  which  he 
left  for  us  to  expound  we  should  then  comprise  in  a short 
discourse.  The  Lord  himself  discloses  to  us,  that  the  seed  is 
God's  word,  and  the  unlike  lands  betoken  the  unlike  hearts 
of  hearkening  men.  The  sower  he  left  us  to  seek.  But  we 
cannot  more  rightly  understand  any  sower  of  God's  precepts 
than  himself,  the  Son  of  God,  who  went  out  to  sow  his  seed, 
when,  proceeding  from  the  bosom  of  his  Father,  he  came  to 
this  world  that  he  might  bear  witness  of  the  truth,  and  ex- 
tinguish worldly  error  by  his  holy  doctrine. 

The  seed  that  fell  by  the  way  perished  by  a double  injury, 
when  the  wayfaring  trod  it  down,  and  the  birds  bare  it  away. 
Tbe  way  is  the  heart  corrupted  by  evil  thoughts,  which  are  in- 
capable of  receiving  God's  word,  or  of  sending  forth  any  fruit ; 
and,  therefore,  whatsoever  good  seed  falls  on  such  a way,  is 
trodden  down  by  evil  thoughts,  and  snatched  away  by  devils. 
Devils  are  called  birds  because  they  fly  invisibly  through  this 
air,  as  birds  do  visibly.  Of  these  Matthew  wrote  thus,  and 
said,  u Every  of  those  who  hear  the  heavenly  word,  and  un- 
derstand it  not,  then  cometh  the  evil  one  and  seizeth  it."  By 
this  is  shown  that  those  are  sown  by  the  way  who  hear  God's 
word,  and  will  not  receive  it  with  belief  nor  with  any  under- 
standing ; then  the  flying  devil  straightways  takes  away  the 
holy  seed  from  the  hearts  of  such  heretics. 

The  seed  that  fell  on  the  stony  land  sent  forth  a little,  but 
wheo  the  heat  came  it  shrank,  because  it  had  no  moisture. 
So  do  some  men ; when  they  hear  the  word  of  God  they  are 
stimulated  for  a time,  and  when  the  heat  comes,  that  is, 
temptation  and  difficulty,  then  they  perish  because  no  moisture 
had  fastened  their  roots.  What  is  the  stony  earth  but  hard- 


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nyss  ? Hwaet  is  se  w^eta  buton  lufu  and  anraednys  ? Haebbe 
se  mann  heard-heortnysse  and  ungewyldelic  mod,  and  naebbe 
Sa  soSan  lufe  and  anraednysse,  {?onne  forsearaS  swiSe  hra*Se 
)>aet  halige  saed  on  his  heortan. 

Hwene  £er  we  spraecon  be  ‘Sam  sa?de  ]>e  betwux  J?am  Sor- 
num  sprang,  and  mid  heora  waestrae  forSrysmod  we^trS. 
Drihten  sylf  trahtnode  be  Sisum:  paet  Sa  sind  ye  Godea 
word  gehyraS,  ac  hi  sind  gebysgode  mid  heora  welum,  and 
mid  heora  lifes  lustum  forsmorode,  and  ne  beraS  naenne 
waestm.  Woruld-cara,  and  welan,  and  flaesclice  lustas  for- 
smoriaS  Saes  modes  Srotan,  and  ne  geSafiaS  godne  willan 
infaran  to  his  heortan,  swilce  hi  Sone  liflican  bleed  forSraestne 
ac  well  on.  Twa  wiSerraede  Sing  geSeodde  Drihten  on  Sisum 
cwyde,  J?aet  sind  ymhidignyssa  and  lustas.  Ymhidignyssa 
ofSriccaS  J?aet  mod,  and  dnlustas  tolysaS.  pwyrlice  'Sing, 
'Se  heora  hlafordas  doS  geswencte  fram  carum,  and  slipere 
Jnirh  unstaeSSignysse.  Witodlice  on  oSrum  timan  hi  ge- 
swenca'S  heora  hlaford  Jnirh  ymhidignysse  heordraedene,  and 
on  oSrum  timan,  Jmrh  oferflowednysse,  to  unlustum  ge- 
hnexiaS ; forSan  Se  Sam  luste  and  geswencednysse  naht  eaSe 
on  anum  timan  ne  gewyrS. 

Se  dael  J?aes  sakles  *Se  on  gSdre  eorSan  befeol,  J>aet  sind  'Sa 
Se  Godes  word  on  godre  heortan  healdaS,  and  bringaS  waestm 
on  geSylde.  SoSlice  geSyld  is  micel  maegen  on  haligre 
drohtnunge^  swa  swa  Drihten  cwaeS  to  his  leorning-cnihtum, 
“ On  eowrura  geSylde  ge  habbaS  eowere  sawla.”  Seo  gode 
eorSe  agifS  hire  waestmas  Jmrh  geSyld,  Sonne  seo  estfulle 
heorte,  ye  Godes  word  underfehS,  ne  biS  tobryt  for  nanum 
ungelimpum,  ne  eft  on  nanum  gesundfulnyssum  ne  biS  be- 
paeht,  ac  biS  gebyld  on  Gode  betwux  ungelimpum,  and  ead- 
m6d  betwux  gesundfulnyssum. 

Se  oSer  godspellere  awrat,  Jnet  sum  dael  Jnes  saedes  ye  on 
Sam  godan  lande  asprang  ageaf  Sritigfealdne  waestm,  sum 
sixtigfealdne,  sum  hundfealdne.  Agustinus  Magnus  sic  docet : 
Geleaffulle  laewede  menn,  ye  on  rihtum  sinscipe  lybbaS,  agif&S 


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beartedness?  What  is  the  moisture  but  love  and  stead- 
fastness ? If  a man  have  hard-heartedness  and  an  ungovern- 
able mind,  and  have  not  true  love  and  steadfastness,  then 
the  holy  seed  is  very  soon  seared  up  in  his  heart. 

A little  before  we  spake  of  the  seed  which  sprang  among 
thorns,  and  was  choked  up  by  their  growth.  The  Lord  him- 
self expounded  this : That  they  are  those  who  hear  God's 
word,  but  are  busied  with  their  riches,  and  choked  with  the 
pleasures  of  their  life,  and  bear  no  fruit.  Worldly  cares,  and 
riches,  and  fleshly  lusts  choke  the  throat  of  the  mind,  and 
suffer  not  good  will  to  enter  the  heart,  as  if  they  killed  by 
crashing  the  living  fruit.  The  Lord  associated  two  contrary 
things  in  this  sentence,  which  are  solicitudes  and  lusts.  Soli- 
citudes choke  the  mind,  and  evil  desires  relax  it.  Perverse 
things,  which  make  their  possessors  troubled  with  cares,  and 
slippery  through  unsteadiness.  Verily  at  one  time  they 
trouble  their  possessor  through  solicitude  of  guarding,  and  at 
another  time,  through  superfluity,  seduce  to  evil  desires ; for 
desire  and  trouble  do  not  easily  agree  together  at  one  time. 


The  part  of  the  seed  that  fell  on  good  earth  is  those  who 
hold  the  word  of  God  in  a good  heart,  and  bring  fruit  in 
patience.  Verily  patience  is  a great  virtue  in  holy  life,  a9 
the  Lord  said  to  his  disciples,  “ In  your  patience  ye  have 
your  souls."  The  good  earth  yields  its  fruits  through 
patience,  when  the  pious  heart,  which  receives  God’s  word, 
is  not  broken  by  any  calamities,  nor,  on  the  other  hand,  is 
seduced  by  any  prosperity,  but  is  bold  in  God  amid  calamities, 
and  humble  amid  prosperity. 

The  other  evangelist  wrote,  that  some  part  of  the  seed 
which  sprang  up  on  the  good  land  yielded  fruit  thirtyfold, 
some  sixtyfold,  some  an  hundredfold.  Augustinus  Magnus 
sic  docet:  Believing  laymen,  who  live  in  lawful  wedlock. 


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J?ritSgfealdne  wastm  gbdra  weorca,  gif  hi  heora  £we  after 
boclicum  gesetnyssum  healdab,  )?at  is,  J>at  hi  for  bearnes 
gestreone,  on  alyfedum  timan,  hamed  began,  and  bearn- 
eacnigende  wif  and  monab-seoc  forbugan;  and  bonne  heo 
leng  tyman  ne  mag,  geswican  hi  hamedes.  Sind  swa-beah 
miccle  ma  bara  )>e  be  heora  agenum  lustum  lybban  willab, 
}?onne  bara  J?e  bysre  deopnysse  cepan.  pis  is  lawedra 
manna  regol,  after  boclicere  gesetnysse ; se  be  pis  tobrece, 
bete  swa  him  his  scrift  tace.  Da  be  clanlice  on  wydewan 
hade  for  Godes  lufon  Jmrhwuniab,  hi  agyfab  sixtigfealdne 
wastm.  Hit  is  swibe  ungedafenlic  and  scandlic,  Jiat  for- 
werode  menn  and  untymende  gifta  wilnian,  bonne  gifta  ne 
sind  gesette  for  nanum  binge  buton  for  bearn-teame.  pa  be 
on  clanuin  magbhade  burhwuniab,  for  gefean  bas  ecan  lifes, 
In  bringab  forb  hundfealdne  wastm.  pes  stape  belimpb 
swibost  to  Godes  beowum  and  binenum,  )?a  be  fram  cildhade 
clanlice  on  Godes  beowdome  singallice  drohtniab. 

iGlcum  menn  gedafenab  clannyss,  and  swibost  gehadodum 
Godes  beowum.  pat  is  J?as  lawedan  mannes  clanuys,  j>at 
he  his  &we  healde,  and  alyfedlice,  for  folces  eacan,  beam 
gestreone.  pat  is  bas  gehadodan  mannes  clannyss,  J>a ra 
be  Gode  }?eniab,  )>at  hi  eallunge  fram  flasclicum  lustum  hi 
forhabbon,  and  him  gedafenab  j?at  hi  Gode  gestrynon  ba 
cild,  }?e  ba  lawedan  menn  to  byssere  worulde  gestryndon. 
Gemanes  hades  preostum  is  alyfed,  after  bas  halgan  Gre- 
gorius tocinge,  J?at  hi  syferlice  sinscipes  brucon.  Witodlice 
bam  obrum  j?e  at  Godes  weofode  )?eniab,  }?at  is  masse- 
preostum  and  diaconum,  is  eallunge  forboden  ale  horned, 
preo  hund  biscopa  and  eahtatyne  gesetton  bone  canon,  }?at 
nan  masse-preost  obbe  diacon  on  his  wununge  wifhades 
mann  nabbe,  buton  hit  sy  his  moder,  obbe  sweoster,  obbe 
fabu,  obbe  moddrie ; aud  gif  he  deamunge  obbe  eawunge 
wifes  bruce,  pet  he  his  hades  bolige.  Ne  heora  nan  geref- 
scipe  obbe  mangunge  ne  drife,  forban  be  hi  sind  gecorene  of 


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yield  thirtyfold  fruit  of  good  works,  if  they  keep  their 
marriage  according  to  the  written  institutes,  that  is,  that 
they  cohabit  for  the  procreation  of  children  at  permitted 
times,  and  abstain  from  a pregnant  and  month-sick  woman ; 
and  when  they  can  no  longer  procreate,  cease  from  cohabita- 
tion. There  are,  nevertheless,  many  more  of  those  who  will 
live  according  to  their  own  lusts,  than  of  those  who  keep 
this  precept.  This  is  the  rule  for  laymen,  according  to  the 
written  institute ; let  him  who  breaks  it  make  atonement  as 
bis  confessor  shall  teach  him.  They  who  chastly,  for  love  of 
God,  continue  in  widowhood,  yield  fruit  sixtyfold.  It  is 
very  unfitting  and  shameful  that  worn-out  and  impotent  men 
desire  marriage,  while  marriage  is  ordained  for  nothing  but 
the  procreation  of  children.  They  who  continue  in  pure  vir- 
ginity, for  the  joy  of  everlasting  life,  bring  forth  fruit  an 
hundredfold.  This  degree  belongs  chiefly  to  God’s  servants, 
male  and  female,  those  who  from  childhood  ever  chastly  live 
in  the  service  of  God. 

Chastity  is  befitting  to  every  man,  and  above  all  to  the 
ordained  servants  of  God.  The  chastity  of  a layman  is,  that 
he  hold  to  his  marriage,  and  lawfully,  for  the  increase  of 
people,  beget  children.  The  chastity  of  a man  in  orders,  of 
those  who  serve  God,  is,  that  they  wholly  abstain  from  fleshly 
lusts,  and  it  is  befitting  them  that  they  beget  to  God  the 
children  which  laymen  have  begotten  to  this  world.  To 
priests  of  common  order  it  is  allowed,  according  to  the  teach- 
ing of  St.  Gregory,  that  they  may  chastly  enjoy  wedlock. 
But  to  the  others  who  serve  at  God’s  altar,  that  is,  to  mass- 
priests  and  deacons,  all  sexual  intercourse  is  wholly  forbid- 
den. Three  hundred  and  eighteen  bishops  established  the 
canon,  that  no  mass-priest  nor  deacon  should  have  any  female 
in  bis  dwelling,  unless  it  be  his  mother,  or  sister,  or  father’s 
sister,  or  mother’s  sister ; and  if  he  secretly  or  publicly  have 
intercourse  with  woman,  that  he  forfeit  his  order.  Let  none 
of  them  undertake  any  reeveship  or  mongering,  for  they  are 


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woruld-mannum  to  Godes  teolunguin,  )?set  hi  Surh  hyra  lare 
and  cristendome  J>aet  laewede  folc  Gode  gestrynan.  We 
sceolon  eallum  Godes  folce  samod  f?a  boclican  lare  secgan, 
)>aet  Sam  godum  J>e  hit  gehealdan  willaS,  ne  sy  oftogen  seo 
gastlice  deopnyss ; and  )>a  Swyran  beon  geSreade,  J?aet  hi  set 
Bumum  saele  to  Godes  rihte  gebugan.  Se  apostol  Petrus  hsefde 
wif  and  cild,  and  eac  sume  Sa  oS re  apostolas,  hi  to  Cristes 
lareowdome  gecyrdon ; ac  hi  geswicon  flsesclicera  lusta  and 
dffida  siSSan  he  hi  to  Sam  apostolican  hade  geceas : swa  swa 
Petrus  to  Drihtne  gecwseS,  uEfne  we  forleton  ealle  Sing, 
and  Se  folgiaS.” 

Hwset  wille  we  furSor  ymbe  Sis  stneagan,  buton  ]>aet  se 
haefS  pa,  mede  Se  he  geearnaS,  seSe  tobrecS  pa  canonican 
gesetnysse : him  is  hot  alyfed  and  geswicenys ; se  Se  on  for- 
gaegednysse  JmrhwunaS,  he  gemet  swiSe  stiSne  dom  on  Sam 
toweardan  life. 

Gregorius  rehte  surae  bysue  be  Sam  worde  Se  Drihten 
cwaeS,  J>aet  seo  gode  eorSe  hire  waestmas  forSbrincS  on  ge- 
Sylde.  He  cwaeS  J;set  he  cuSe  sumne  man  on  Romebyrig, 
his  nama  wees  Seruulus,  Searfa  on  aehtum,  and  welig  on  ge- 
earnungum.  Se  l^eg  bedryda  fram  cild  hade  oS  his  geendunge. 
He  lseg  singallice,  and  naefre  sittan  ne  mihte,  ne  hine  on  oSre 
si  dan  bewendan,  ne  his  handa  to  his  muSe  geraecan.  Him 
Senode  his  moder  and  broSer,  and  swa  hwaet  swa  him  Godes 
frynd  on  aelmessan  forgeafon,  ptet  he  daelde  forS  oSrum 
Searfum.  Ne  cuSe  he  bodice  stafas,  ac  begeat  him  halige 
bee,  and  gelaSode  him  to  gelderede  menn,  and  him  olaehte, 
)?set  hi  Ssera  b6ca  andgit  singallice  him  trahtnodon ; and  he 
swa  bec6m  to  Ssera  boca  andgite,  peah  Se  he  sylf  neenne  staef 
ne  cuSe.  He  symle  on  his  legere  Gode  Sancode,  and  dseges 
and  nihtes  mid  lofsangum  hine  wurSode.  paSa  se  tima  becom 
J?aet  his  miccle  geSyld  wurde  gewuldrod  fram  Gode,  Sa  awende 
seo  sarnyss  ealra  his  lima  to  Saere  heortan.  Efne  SaSa  he 
ongeat  J?aet  se  deaS  him  genealaehte,  pa  bffid  he  Sa  selSeodigan 
weras,  Se  on  cuman  hiwe  him  mid  wunodon,  paet  hi  astodon, 


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chosen  from  worldly  men  to  God's  labours,  that  through  their 
doctrine  and  Christianity  they  may  gain  the  lay  people  to 
God.  We  should  declare  the  written  doctrine  to  all  God’s 
people  together,  that  its  ghostly  deepness  be  not  withheld 
from  those  who  are  desirous  of  observing  it ; and  that  the 
perverse  may  be  reproved,  so  that  they  at  some  time  turn  to 
God's  right.  The  apostle  Peter  had  a wife  and  children,  and 
also  some  of  the  other  apostles,  before  they  turned  to  Christ’s 
doctrine  ; but  they  ceased  from  fleshly  lusts  and  deeds  after 
they  had  chosen  the  apostolic  state:  as  Peter  said  to  the 
Lord,  “ Behold  we  have  forsaken  all  things,  and  follow  thee.” 

What  shall  we  further  consider  concerning  this,  but  that  he 
will  have  the  meed  which  he  merits,  who  breaks  the  canonical 
institute  ? atonement  is  permitted,  and  cessation ; he  who  per- 
sists in  transgression  will  find  a very  stern  doom  in  the  life 
to  come. 

Gregory  has  related  an  example  relative  to  the  words  which 
the  Lord  spake,  that  good  earth  brings  forth  its  fruits  in 
patience.  He  said  that  he  knew  a man  at  Rome,  whose  name 
was  Servulus,  poor  in  possessions,  and  rich  in  deserts.  He 
lay  bedridden  from  childhood  to  his  end.  He  lay  constantly, 
and  could  never  sit,  nor  turn  himself  on  the  other  side,  nor 
reach  his  hand  to  his  mouth.  His  mother  and  brother 
ministered  to  him,  and  whatsoever  the  friends  of  God  gave 
him  in  alms,  he  distributed  to  other  indigent  ones.  He  knew 
no  book-characters,  but  got  him  holy  books,  and  invited  to 
him  learned  men,  and  prevailed  on  them  constantly  to  ex- 
pound to  him  the  sense  of  those  books,  and  he  so  arrived  at 
the  sense  of  those  books,  though  he  himself  knew  not  a letter. 
On  his  bed  he  incessantly  thanked  God,  and  day  and  night 
honoured  him  with  hymns.  When  the  time  came  that  his 
great  patience  should  be  glorified  by  God,  the  disease  of  all 
his  limbs  turned  to  the  heart.  When  he  was  sensible  that 
death  was  approaching  him,  he  prayed  those  strangers,  who 
dwelt  with  him  as  guests,  that  they  would  stand  by,  and 

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DOMINICA  X.  IN  QUADRAGESIMA. 


and  on  his  forSsiSe  heora  sealmas  sungon.  Hwaet  Sa,  feer- 
lice,  SaSa  he  sylf  mid  )?am  eelSeodigum  preostum  sang,  Sa 
clypode  he  mid  micclum  ogan,  and  heora  sang  gestilde,  and 
cwaeS,  €€  SuwiaS  : hwaet  la ; ne  gehyre  ge  hfi  myrige  lofsan- 
gas  swegaS  on  heofonum  ? 99  Efne  Sa,  mid  ]?am  J?e  he  hlyste 
Saes  heofonlican  sanges,Sa  gewSt  his  sawul  of  Sam  geswenctan 
lichaman  to  ecere  reste.  pa  wearS  ]?aet  hus  afylled  mid  wun- 
derlicum  braeSe,  swa  \net  ealle  Sa  Kcmenn  wurdon  afyllede 
mid  "Sam  wynsumum  stence,  and  se  brae's  on  heora  nosSyr- 
lum  ne  ateorode,  oS^aet  se  halga  lichama  bebyriged  waes. 
Swa  ageaf  }>es  goda  mann  his  waestm  Gode  Jmrh  geSyld,  for- 
San  ^e  he  forbaer  Godes  swingele  swiSe  emlice,  and  siSSan 
to  edleanes  £ere  becora. 

Mine  gebroSra,  understandaS  be  Sisum  hwilce  beladunge 
haebbe  we  aet  Godes  dome,  gif  we  asleaciaS  fram  godum 
weorcum,  we  Se  habbaS  ure  haele  and  aehta,  nu  ]>es  lama 
waedla  buton  handcraefte  Godes  beboda  gefylde.  Ic  bidde 
eow,  gebroSra,  tihtaS  eower  mod  to  gecnyrdnysse  godra 
weorca,  pset  ge  mid  geSylde  godne  waestm  to  Godes  handa 
gebringon,  ]>mt  ge  mid  him  and  his  halgum  paet  ece  Iff  hab- 
ban  moton  on  ealra  worulda  woruld.  Amen. 


DOMINICA  I.  IN  QUADRAGESIMA. 

MEN  )>a  leofostan,  eow  eallum  is  cuS  )?aet  Ses  gearlica 
ymryne  fis  gebrincS  efne  nu  )?a  claenan  lid  Lenctenlices 
Restbnbs,  on  Sam  we  sceolon  ure  gymeleaste  and  forgaeged- 
nysse  ururn  gastlicura  scrifte  geandettan,  and  us  mid  faestene, 
and  waeccum,  and  gebedum,  and  aelmes-daedum  fram  synnum 
aSwean,  )net  we  bealdlice,  mid  gastlicere  blisse,  Sa  Easterlican 
m£rsunge  Cristes  Seristes  wurSian  moton,  and  J>aes  halgan 
husles  Jngene  mid  geleafan  underfon,  us  to  synne  forgifen- 
nysse,  and  to  gescyldnysse  deofellicera  costnunga. 


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sing  their  psalms  at  his  departure.  Lo  then,  suddenly,  while 
he  himself  was  singing  with  the  stranger  priests,  he  cried 
with  great  awe,  and  stilled  their  song,  and  said,  “ Be  silent : 
what  is  that  ? hear  ye  not  how  merrily  the  hymns  sound  in 
heaven  ?”  Lo  then,  while  he  was  listening  to  the  heavenly 
song,  his  soul  departed  from  the  afflicted  body  to  everlasting 
rest.  Then  was  the  house  filled  with  a wondrous  odour,  so 
that  all  the  corpse-bearers  were  filled  with  the  winsome 
fragrance,  and  the  odour  ceased  not  in  their  nostrils  until 
the  holy  body  was  buried.  Thus  did  this  good  man  yield  his 
fruit  to  God  by  patience,  for  he  bare  God's  scourging  very 
calmly,  and  afterwards  went  to  the  field  of  reward. 

My  brothers,  understand  by  this  what  justification  we  can 
have  at  God’s  doom,  if  we  slacken  from  good  works,  we  who 
have  our  health  and  possessions,  while  this  lame  pauper  with- 
out handicraft  fulfilled  God’s  commandments.  I pray  you, 
brothers,  stimulate  your  minds  to  the  cultivation  of  good 
works,  that  with  patience  ye  may  bring  good  fruit  to  God’s 
hand,  that  with  him  and  his  saints  ye  may  have  everlasting 
life  to  all  eternity.  Amen. 


THE  FIRST  SUNDAY  IN  LENT. 

MEN  most  beloved,  it  is  known  to  you  all  that  this  yearly 
course  just  now  brings  us  the  pure  time  of  the  Lbntbv 
Fast,  during  which  we  should  confess  our  beedlessness  and 
transgressions  to  our  ghostly  confessor,  and  wash  ourselves 
from  sins  with  fasting,  and  watchings,  and  prayers,  and 
alms-deeds,  that  we  may  boldly,  with  ghostly  joy,  honour  the 
Easter  celebration  of  Christ’s  ascension,  and  with  faith  par- 
take of  the  holy  house],  for  the  forgiveness  of  our  sins,  and 
protection  against  devilish  temptations. 

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DOMINICA  I.  IN  QUADRAGESIMA. 


Witodlice  Jus  feowertigfealde  faesten  waes  asteald  on  *}$aere 
Ealdan  GecjrSnysse,  $a$a  se  heretoga  Moyses  faeste  feower- 
tig  daga  and  feowertig  nihta  tosamne,  to  *Si  J;aet  he  moste 
Godea  « underfon.  Eft  sr&San  se  maera  witega  Elias  eal- 
swa  lang  faesten,  Jmrh  Godes  mihte,  swa  swa  se  o’Ser  gefylde, 
and  si$San  he  wearS  geferod  lichamlice  on  heofenlicum  craete 
to  'Sam  upplican  life,  and  cynvS  eft,  he  and  En6ch,  togeanes 
Antecrtste,  to  $ i J?aet  hi  J?aes  deofles  leasunge  mid  Godes  80*5- 
faestnysse  oferstaelan.  Drihten  eac  on  Baere  Niwan  GecjrS- 
nysse  faeste  Jmrh  his  godcundan  mihte  feowertig  daga  and 
nihta  fram  eallum  eorSlicum  bigleofum.  pus  waes  ure  lenc- 
tenlice  faesten  asteald ; ac  we  ne  magon  for  ure  tyddernysse 
Millie  faesten  Jmrhteon.  Nu  is  us  alyfed,  Jmrh  lareowa  ealdor- 
dom,  ]?aet  we  daeghwomlice,  on  )?yssere  lenctenlican  tide,  ure 
lichaman  gereordigan  mid  forhaefed nysse,  and  syfernysse,  and 
claennysse.  Stuntlice  faest  se  lenctenlic  faesten  seiSe  on  'Sisum 
claenum  timan  hine  sylfne  mid  gdlnysse  befyKS.  Unrihtlic 
bi#  paet  se  cristena  mann  flaesclice  lustas  gefremme  on  {Sam 
timan  }?e  he  flaesc-mettas  forgdn  sceal.  Witodlice  on  eallum 
tidum  gedafenaS  cristenum  mannum,  J^aet  hi  gode  weorc 
began 3 and  aelmes-dakla,  and  swa-$eah  swHSost  on  pisum 
gemaenelicum  faestene.  Se  “Se  on  o$rum  dagum  sleac  wee  re 
to  godnysse,  he  sceal  huru-$inga  on  Sisum  dagum  actician 
on  god u m biggengum.  Se  aer  glaedlice  mid  godum  weor- 
cum  hine  sylfne  geglengde,  him  gedafenaS  paet  he  nd  on 
$isum  dagum  geornlicor  mid  weallendre  lufe  his  gddnysse 
gecyBe.  Ne  brS  nan  faesten  Gode  geeweme,  buton  se  mann 
hine  sylfne  fram  leahtrum  forhaebbe.  BeoS  gemyndige  ‘Sae ra 
twegra  worda  \>e  Drihten  cwae$  on  his  godspelle : he  ewaefi, 
“ ForgyfaiS,  and  eow  brS  forgyfen.  SyllaS,  and  eow  bi$ 
geseald/’  pas  twa  aelmessena  cynn  ds  sind  to  beganne  mid 
micelre  geenyrdnysse  : |?aet  we  o$rum  mannum  mid  inweardre 
heortan  forgifon,  gif  hi  awar  ds  geeebiligdon,  to  i>i  paet  God  us 
forgyfeunysse  d6  ure  synna.  And  uton  don  )?earfuni  and 
wannspedigum  sume  hrS$e  ure  gdda,  J>am  iElmihtigum  Gode 


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THE  FIRST  SUNDAY  JN  LENT. 

Manifestly  this  fortyfold  fast  was* Established  in  the  Old 
Testament,  when  the  leader  Moses  &sted*forty  days  and  forty 
nights  together,  in  order  that  he  might  .receive  God’s  law. 
Again  afterwards  the  great  prophet  Elijah . -accomplished, 
through  God’s  might,  a fast  as  long  as  the  otKer^and  he  was 
afterwards  borne  bodily  in  a heavenly  car  to  the  life  above, 
and  will  come  again,  he  aud  Enoch,  against  Antichrist^  that 
they  may  confute  the  devil’s  leasing  with  God’s  truth:**,  in 
the  New  Testament  also  the  Lord,  through  his  divine  mijfllt,* 
fasted  forty  days  and  nights,  without  all  earthly  food.  Thus* 
was  our  lenten  fast  established,  but  we  cannot,  by  reason  of 
our  weakness,  accomplish  such  a fast.  Now  it  is  allowed 
us,  by  the  authority  of  teachers,  daily  at  this  lenten  tide  to 
nourish  our  bodies  with  abstemiousness,  and  soberness,  and 
chastity.  Foolishly  he  fasts  the  lenten  fast,  who  at  this  pure 
time  defiles  himself  with  libidinousness.  Unlawful  it  is  for 
a Christian  man  to  indulge  in  fleshly  lusts  at  the  time  when 
he  shall  forgo  flesh  meats.  Verily  it  is  at  all  times  befitting 
Christian  men  to  perform  good  works  and  alms-deeds,  and 
yet  most  of  all  at  this  general  fast.  He  who  on  other  days 
may  be  remiss  in  goodness,  should  at  least  on  these  days  be 
active  in  good  practices.  To  him  who  previously  had  gladly 
adorned  himself  with  good  works,  it  is  fitting  that  he  on  these 
days  more  earnestly  with  ardent  love  show  his  goodness.  No 
fast  will  be  acceptable  to  God,  unless  a man  abstain  from 
sins.  Be  mindful  of  the  two  sentences  which  the  Lord  spake 
in  his  gospel : he  said,  “ Forgive,  and  ye  shall  be  forgiven. 
Give,  and  to  you  shall  be  given.”  These  two  kinds  of  alms 
are  to  be  practised  by  us  with  great  diligence  : that  with  in- 
ward heart  we  forgive  other  men,  if  in  aught  they  have 
offended  us,  to  the  end  that  God  may  grant  us  forgiveness  of 
our  sios.  And  let  us  bestow  some  advantage  of  our  goods 
on  the  poor  and  needy,  for  the  honour  of  Almighty  God, 


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DOMINICA.  I..i»  QUADRAGESIMA. 

to  wurSmynte,  p hit  amende,  pet  he  Us  mare  on  {Sam  to- 
weardan  forgife. 

Mildheortnygs  irsynna  IsecedUm  ; heo  alyst  fram  {Sam  ecan 
deaSe,  and  no.geSafaS  (is  pet  we  to  forwyrde  becumon. 
Mildheortay)* -fina  gemundaS  Us  on  Sam  micclum  dome,  gif 
we  onandwerdum  life  hi  oSrurn  m annum  cySaS.  Witodlice 
Sam.biS'dom  buton  mildheortnysse,  seSe  nu  oSrum  demS 
butch-  mildheortnysse.  Of  rihtwisum  gestreonum  man  sceal 
sekhessan  dselan,  swa  swa  hit  awriten  is,  u ArwurSa  Sinne 
Drihten  mid  )rinutn  sehtum,  and  of  Sinum  frum-wsestmum 
syle  Searfum.”  pa  selmessan  p of  reaflace  beoS  gesealde 
sind  Gode  swa  gecweme,  swilce  hwa  acwelle  oSres  marines 
cild,  and  bringe  ‘Sam  feeder  pet  heafod  to  lSce.  God  bebyt 
past  man  selmessan  wyree,  and  he  forbead  facn  and  reaflac. 
Se  unrihtwisa  berypS  oSre  and  blissaS:  eft,  gif  se  Searfa 
hine  bitt  selmessan,  pnne  geUnrotsaS  he,  and  awent  his  neb 
awUg,  and  forgyt  pes  witegan  cwyde,  p cwseS,  “ Se  Se  awent 
his  neb  fram  clypigendutn  Searfan,  he  sylf  clypaS  eft  to  Gode, 
and  his  stemne  ne  biS  gehyred.  Ahyld  Sin  eare  to  Sses 
wsedlan  bene,  pset  God  eft  Sine  stemne  geliyre.  Dsel  of  Sam 
Se  Se  God  forgeaf,  and  pin  god  beoS  gemenigfylde.  Gif  Su 
forgymeleasast  to  dselenne  selmessan,  God  p ben^emS  pnra 
goda,  and  pi  belifst  siSSan  wfiedla.” 

God  forgifS  ricum  welan  genihtsumlice,  and  Sam  parfum 
oftihS.  Hwi  swa  ? pset  he  af&idige  Sa  rican  prh  his  Sear- 
fena  hafenleaste.  God  geworhte  welegan  and  Searfan,  and 
wolde  pset  se  w£dla  wsere  afedd  J?urh  Sone  rican.  God  ge- 
sette  Sone  welegan  dselere  on  his  godum  : hwi  sceal  he  Sonne 
him  Unum  geagnian  pset  him  bam  is  forgifen  ? Gif  Su  talast 
to  Sinum  ges wince  \>&t  pee t Su  hsefst,  oSSe  gif  Su  wenst  pet 
Ssere  eorSan  wsestmas  Sine  sind,  Sonne  cweS  se  iElmihtiga 
Wealdend  to  Se,  c Efne  nu  ic  Se  ofteo  minne  fultum,  and 
hafa  Se  pn  geswinc.  Ic  ofteo  mine  ren-scuras,  and  ic  wyree 
Sin  land  unw£stmbsere.  Gif  pet  land  Sin  is,  se  rSn  is  min. 


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who  has  lent  them  to  us,  that  he  may  give  us  more  in  the 
future. 

Mercy  is  the  medicine  of  sins ; it  redeems  from  eternal 
death,  and  allows  us  not  to  come  to  perdition.  Mercy  alone 
will  be  our  guardian  at  the  great  doom,  if  in  the  present  life 
we  show  it  to  other  men.  But  to  those  shall  be  doom  with- 
out mercy,  who  now  without  mercy  judge  others.  From 
righteous  gains  one  should  distribute  alms,  as  it  is  written, 
“ Honour  thy  Lord  with  thy  possessions,  and  of  thy  first 
fruits  give  unto  the  poor.’9  The  alms  that  are  given  from 
rapine  are  as  acceptable  to  God  as  if  any  one,  having  killed 
another  man’s  child,  should  bring  to  the  father  its  head  as  a 
gift.  God  commanded  alms  to  be  given,  and  he  forbade  fraud 
and  rapine.  The  unrighteous  robs  others  and  rejoices : then, 
if  the  needy  ask  alms  of  him,  he  is  offended,  and  turns  his 
face  away,  and  forgets  the  saying  of  the  prophet,  who  said, 
“ He  who  turns  his  face  from  the  crying  poor,  shall  after- 
wards himself  cry  unto  God,  and  his  voice  shall  not  be  heard. 
Incline  thine  ear  to  the  prayer  of  the  needy,  that  God  may 
afterwards  hear  thy  voice.  Deal  from  that  which  God  bath 
given  thee,  and  thy  goods  shall  be  multiplied.  If  thou  neg- 
lectest  to  deal  alms,  God  will  take  from  thee  thy  goods,  and 
thou  shalt  afterwards  remain  poor.99 

God  gives  to  the  rich  wealth  in  abundance,  and  takes  it 
away  from  the  poor.  Why  so  ? That  he  may  try  the  rich 
through  the  indigence  of  his  poor.  God  made  the  wealthy 
and  the  needy,  and  would  that  the  poor  should  be  fed  by  the 
rich.  God  appointed  the  wealthy  a distributer  of  his  goods : 
why  then  should  he  appropriate  to  himself  alone  that  which 
is  given  to  both  ? If  thou  ascribe  to  thy  labour  that  which 
thou  hast,  or  if  thou  ween  that  the  fruits  of  the  earth  are 
thine,  then  will  the  Almighty  Ruler  say  unto  thee,  ( Behold 
now  I will  withdraw  from  thee  my  support,  and  have  thou 
thy  labour.  I will  withdraw  my  rain-showers,  and  I will 
make  thy  land  barren.  If  the  land  is  thine,  the  rain  is  mine. 


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DOMINICA  I.  IN  QUADRAGESIMA. 


Teoh  8u  for®  ren-scuras,  gif  8u  mibt,  and  gewaetera  *8106 
aeceras.  Gif  8u  inage,  do  J>aet  sunne  seine,  ];aet  8ine  seceras 
ripion/  Witodlice  J?aet  sylfe  land  j>e  8u  8e  geagnast  nis  8in, 
ac  is  8fies  iElmihtigan,  swa  swa  se  witega  cwae8,  “ Seo  eor8e 
and  hire  gefyllednys  is  Godes.”  God  cwyS  eft  to  8e,  * Mine 
Searfan  lybba8  buton  8e ; leofa,  gif  8u  mage,  buton  me. 
Mine  8earfan  habba8  ealle  8ing,  gif  hi  me  £nne  habba8. 
Hwset  haefst  8u,  gif  8u  me  naefst?'  pu  hiwast  swilce  }m 
8inum  cildum  hit  sparige,  and  nast  hwam  hit  gescyt,  swa 
swa  se  witega  cwae8,  “ On  idel  swinc8  se  8e  goldhorda8, 
and  nEt  hwam  he  hit  gegaderaS.”  peah  8e  pin  feoh  ne 
ateorige,  8eah  geenda8  pin  Iff  j?onne  8u  laest  wenst ; swa 
swa  Crist  sylf  cwae8  be  sumon  rican  menn  on  his  godspelle  : 
he  cwse8,  “ Sum  welig  mann  wees  on  worulde,  and  his  weest- 
mas  genihtsumlice  Jmgon.  pa  smeade  se  rica,  and  cwse8, 
Hwaet  do  ic  la,  nu  ic  nsebbe  hwaer  ic  msege  ealle  mine  waest- 
mas  gegaderian  ? Eft  he  cwae8,  Ic  wille  ryman  minne  ber- 
tfin,  and  mine  bernu  geeacnian,  and  8ider  gegadrian  ealle 
mine  weestmas,  and  cwe8an  to  minre  sawle,  Min  sawul,  811 
haefst  fela  g6d  to  manegra  geara  brice  : gerest  8e  nti,  and  et, 
and  drinc,  and  gewistfulla.  pa  cwse8  God  to  8am  rican,  Du 
stunta,  nu  to-niht  8u  scealt  8in  lif  alas  tan.  Hwaes  beo8 
J?onne  ]?ine  teolunga  ? Swa  bi8  se  8e  him  sylfum  gold- 
horda8,  and  nis  on  Gode  welig/9  Efne  8u  ondraetst  8e  on 
}>am  gedale : ne  ondraet  8u  8e  to  dlelenne,  Jm  8e  nSst  hwae8er 
8u  merigenes  gebide.  Cy8  mildheortnysse  earmum  mannum 
mid  )dnum  begeate ; ne  forllet  se  iElmihtiga  God  8e,  se8e  8e 
to  daelere  gesette.  Be  8isum  cw#e8  Driliten  on  his  godspelle, 
“ Ne  behyde  ge  eowerne  goldhord  on  eor8an  }?aer  8aer  6mm 
and  mo88an  hit  awesta8,  and  8eofas  adelfa8  and  forstela8 ; 
ac  hordia8  eowerne  goldhord  on  heofenum,  J?aer  ne  cym8  to 
ne  6m  ne  mo88e,  ne  )?eofas  ne  delfa8  ne  ne  aetbreda8.  808- 
lice  8aer  8«er  ]?in  goldhord  is,  J?aer  bi8  pin  heorte.”  Hfi  mage 
we  urne  goldhord  on  heofonum  behydan  buton  8urh  aelmes- 


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Draw  thou  forth  rain-showers,  if  thou  canst,  and  water  thy 
fields.  If  thou  canst,  cause  the  sun  to  shine,  that  thy  fields 
may  ripen/  Verily  the  very  land  which  thou  ownest  is  not 
thine,  but  is  the  Almighty’s,  as  the  prophet  said,  “ The  earth 
and  her  fullness  are  God’s.”  God  will  again  say  unto  thee, 
1 My  poor  will  live  without  thee  ; live,  if  thou  canst,  without 
me.  My  poor  will  have  all  things,  if  they  have  me  only. 
What  hast  thou,  if  thou  hast  not  me  ? ’ Thou  pretendest 
that  thou  sparest  it  for  thy  children,  and  knowest  not  to  whom 
it  may  fall,  as  the  prophet  said,  “ In  vain  he  laboureth  who 
hoardeth  gold,  and  knoweth  not  for  whom  he  gathereth  it.” 
Though  thy  money  fail  not,  yet  thy  life  ends  when  thou  least 
imaginest,  as  Christ  himself  said  in  his  gospel  of  a rich  man  : 
he  said,  “ There  was  a rich  man  in  the  world,  and  his  fruits 
throve  abundantly.  Then  the  rich  man  meditated,  and  said. 
What  shall  I do,  now  I have  not  where  I can  gather  all  my 
fruits  ? Again  he  said,  I will  clear  my  barton,  and  enlarge 
my  barns,  and  thither  gather  all  my  fruits,  and  say  to  my 
soul.  My  soul,  thou  hast  much  good  for  many  years’  use  : 
rest  thee  now,  and  eat,  and  drink,  and  be  merry.  Then  said 
God  to  the  rich  man,  Thou  fool,  now  to-night  thou  shalt  yield 
up  thy  life.  Whose  then  will  be  what  thou  hast  provided  ? 
So  is  he  who  hoardeth  for  himself,  and  is  not  rich  in  God.” 
Lo  thou  fearest  to  distribute : fear  not  to  distribute,  thou  who 
knowest  not  whether  thou  wilt  abide  the  morrow.  Show 
mercy  to  poor  men  with  thy  gain ; the  Almighty  God  will 
not  forsake  thee,  who  has  appointed  thee  as  a distributer. 
Of  this  the  Lord  said  in  his  gospel,  “ Hide  not  your  treasure 
in  the  earth,  where  rust  and  moths  destroy  it,  and  thieves 
delve  and  steal ; but  hoard  your  treasure  in  heaven,  where 
neither  rust  nor  moth  comes,  nor  thieves  delve  nor  take  it 
away.  For  where  thy  treasure  is,  there  will  be  thy  heart.” 
How  can  we  hide  our  treasure  in  heaven  but  through  alms  ? 


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1J6 

san  ? Swa  hwaet  swa  we  be  Snfealdan  Godes  J^earfum  for  his 
lufan  syllaS,  lie  hit  Gs  forgylt  be  hundfealdum  on  'Sam  to- 
weardan  life. 

Gif  ealle  menu  on  worulde  rice  wseron,  ponue  naefde  seo 
mildlicortnyss  naenne  stede,  pad t seo  selmysse  ure  synna  lig 
adwsescte,  swa  swa  hit  awriten  is,  “ Swa  swa  waster  adwaescS 
fyr,  swa  adwaescS  seo  aelmysse  synna.”  Nis  nan  Searfa  fram 
aelmes-daedum  ascyred.  Witodlice  sum  earm  wydewe  naefde 
ealra  aehta  buton  eenne  feorSiing,  }?one  heo  brohte  to  Godes 
weofode  on  Cristes  andwerdnysse,  and  he  hi  Saerrihte  mid 
his  halgan  muSe  geherode,  and  cwaeS,  “ SoS  ic  eow  seege, 
past  Seos  earme  wydewe  brohte  maran  lac  Sonne  aenig  oSer 
mann  on  Sisum  daege ; forSan  Se  heo  brohte  eal  J?aet  heo 
haefde  mid  estfullum  mode/*  Eft  on  oSre  stowe  cwaeS 
Drihten  oh  his  godspelle,  “ Swa  hwa  swa  sylS  anum  Sur- 
stigum  menn  ceald  waeter  on  minum  naman,  ne  foriyst  he  his 
mede  Jraere  daede.”  SoSlice  ne  biS  Gs  to  aelmessan  geteald, 
gif  we  Sam  mannum  syllaS  pe  heora  neode  sylfe  habbaS, 
forSan  Se  God  ne  het  Gs  gewelgian  Sa  haebbendan,  ac  pmt  we 
Sa  waedligendan  gefultumedon. 

We  willaS  gyt  £enne  cwyde  Jnere  godspellican  gerecced- 
nysse  eow  gereccan  on  )?isum  ylcuin  andgite : Drihten  spraec 
ymbe  his  to-cyme  to  Sam  micclan  dome,  and  ]ms  cwaeS, 
“ Witodlice  mannes  Bearn  cymS  on  his  maegenSrymme,  and 
ealle  englas  samod  mid  him  to  Sam  micclum  dome ; J>onne 
sitt  he  on  Sam  setle  his  maegenSrymnysse,  and  beoS  gegfi- 
derode  aetforan  him  ealle  Seoda,  and  he  tosc&t  hi  on  twfi,  swa 
swa  scephyrde  toscaet  seep  fram  gatum.  ponne  gelogaS  he 
Sa  seep  on  his  swiSran  hand,  and  Sa  g£et  on  his  wynstran.” 
We  willaS  eow  geswutelian  nu  aerest,  gif  eower  hwile  nyte 
h wrist  mannes  Bearn  sy,  j?aet  Crist  sylf  is  mannes  Beam,  seSe 
is  anes  mannes  Sunu,  J?aere  eadigan  Marfan,  on  Saere  men* 
nisenysse,  and  seo  mennisenys  biS  gesewen  on  Sam  dome, 
)?onne  he  sylf  sitt  on  his  dom-setle,  and  Sa  rihtwisan  on  his 
swiSran  hand  gesett,  and  Sa  synfullan  on  his  wynstran. 


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Whatsoever  we  give  single  to  God*s  poor,  for  love  of  him,  he 
will  requite  us  an  hundredfold  in  the  life  to  come. 

If  all  men  in  the  world  were  rich,  then  would  mercy  have 
no  place,  that  alms  might  extinguish  the  flame  of  our  sins,  as 
it  is  written,  ts  As  water  extinguished  fire,  so  do  alms  ex- 
tinguish sins/’  No  needy  person  is  exempted  from  alms- 
deeds.  Verily  a poor  widow  had  for  her  whole  property  but 
one  farthing,  which  she  brought  to  God’s  altar,  in  Christ’s 
presence,  and  he  straightways  with  his  holy  mouth  praised 
her,  and  said,  €€  Verily  I say  unto  you,  that  this  poor  widow 
hath  brought  a greater  gift  than  any  other  person  on  this  day; 
for  she  hath  brought  all  that  she  had  with  a devout  mind.” 
Again,  in  another  place,  the  Lord  said  in  his  gospel,  “ Who- 
soever giveth  to  one  thirsty  man  cold  water  in  my  name, 
shall  not  lose  his  meed  for  that  deed.”  But  it  will  not  be 
accounted  as  alms,  if  we  give  to  those  men  who  themselves 
have  for  their  need;  for  God  commands  us  not  to  enrich  those 
who  have,  but  to  aid  the  indigent. 

We  will  yet  recount  to  you  one  sentence  of  the  evangelical 
narrative  in  this  same  sense  : the  Lord  spake  of  his  advent 
to  the  great  doom,  and  thus  said,  “ Verily  the  Son  of  man 
will  come  in  his  majesty,  and  all  the  angels  together  with 
him,  to  the  great  doom  ; then  will  he  sit  on  the  seat  of  his 
majesty,  and  all  nations  shall  be  gathered  before  him,  and  he 
will  part  them  into  two,  as  a shepherd  parts  the  sheep  from 
the  goats.  Then  will  he  place  the  sheep  on  his  right  hand, 
and  the  goats  on  his  left.”  We  will  now  first  manifest  to 
you,  if  any  of  you  know  not  who  the  Son  of  man  is,  that 
Christ  himself  is  the  Son  of  man,  who  is  the  Son  of  one  per- 
son, the  blessed  Mary,  in  humanity,  and  his  humanity  will  be 
visible  in  the  doom,  when  he  himself  will  sit  on  his  doom- 
seat,  and  the  righteous  be  placed  on  his  right  hand,  and  tl 


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DOMINICA  I.  IN  QUADRAGESIMA. 


<%  ponne  cwyR  se  Cyning  Crist  to  Ram  on  his  swiRran 
hand  standaR,  CumaR  ge  bletsode  wines  Feeder,  and  geag- 
niaR  J>aet  rice  Re  eow  gegearcod  wres  fram  frirnRe  mid- 
dan  ear  des.  Me  hingrode,  and  ge  me  gereordodon ; me 
Ryrste,  and  ge  me  scencton ; ic  wees  cuwa,  and  ge  me  under- 
fengon  on  eowerum  gest-husum  ; ic  wees  nacod,  and  ge  me 
scryddon ; ic  wees  geuntrumod,  and  ge  me  geneosodon ; ic 
wees  on  cwearterne,  and  ge  cornon  to  me  and  me  gefrefrodon. 
Donne  andswariaR  }>a  rihtwisan  Criste,  and  cweRaR,  Drihten, 
hweenne  gesawe  we  Re  bungrine,  and  we  fie  gereordodon  ? 
oRRe  Jmrstigne,  and  we  Re  scencton  ? oRRe  hw^nne  waere  Ru 
cuma,  and  we  Re  underfengon  ? oRRe  hwsenne  gesawe  we 
■Re  untrumne  o)?)je  on  cwearterne,  and  we  Re  geneosodon  ? 
ponne  andwyrd  se  Cyning  Ram  rihtwisum  Jnsum  wordum, 
SoR  ic  eow  secge,  swa  lange  swa  ge  dydon  anum  ]?isum  laestan 
on  minum  naman,  ge  bit  dydon  me  sylfum.  Donne  cweR  hS 
eft  to  Ram  synfullum,  }>e  on  his  wynstran  healfe  standaR, 
GewitaR  fram  me,  ge  awyrigedan,  into  Ram  ecan  fyre,  J>e  is 
gegearcod  Ram  deofle  and  his  awyrigedum  gastum.  Me  hin- 
grode, and  ge  me  aetes  forwymdon ; me  Ryrste,  and  ge  me 
drincan  ne  sealdon ; ic  waes  cuma,  and  ge  me  underfSn  nol- 
don  ; ic  waes  nacod,  nolde  ge  me  waeda  tiRian ; ic  waes  un- 
trum  and  on  cwearterne,  nolde  ge  me  geneosian.  ponne 
andswariaR  Ra  unrihtwisan  manfullan,  La  le6f,  hwaenne  ge- 
sawe we  Re  hungrine,  oRRe  Rurstine,  oRRe  cuman,  o^J>e  na- 
codne,  oRRe  geuntrumodne,  o)>)>e  on  cwearterne,  and  we  Re 
noldon  Renian  ? ponne  andwyrd  se  Cyning  him,  and  cwyR, 
SoR  ic  eow  secge,  swa  hinge  swa  ge  forwyrndon  anum  of 
Risum  lytlum,  and  noldon  him  on  minum  naman  tiRian,  swa 
Uinge  ge  me  sylfum  his  forwyrndon.  ponne  faraR  Ra  uncys- 
tigan  and  Ra  unrihtwisan  into  ecere  cwic-susle,  mid  deofle 
and  his  awyrigedum  englum ; and  Ra  rihtwisan  gecyrraR  fram 
Ram  dome  into  Ram  ecan  life  ” mid  Criste  and  his  gecorenum 
englum,  mid  pam  hi  libbaR  and  rixiaR  on  lichaman  and  on 
sawle  on  ealra  worulda  woruld.  Amen. 


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109 


sinful  on  his  left.  “ Then  will  the  King  Christ  say  to  those 
who  stand  on  his  right  hand,  Come,  ye  blessed  of  my  Father, 
and  possess  the  kingdom  which  hath  been  prepared  for  you 
from  the  beginning  of  the  world.  I was  hungry,  and  ye  fed 
me ; I was  thirsty,  and  ye  gave  me  to  drink  ; I was  a stranger, 
and  ye  received  me  in  your  hostels ; I was  naked,  and  ye 
clothed  me ; I was  sick,  and  ye  visited  me ; I was  in  prison, 
and  ye  came  to  me  and  comforted  me.  Then  will  the  righteous 
answer  Christ,  and  say,  Lord,  when  saw  we  thee  hungry, 
and  we  fed  thee  ? or  thirsty,  and  we  gave  thee  to  drink  ? or 
when  wast  thou  a stranger,  and  we  received  thee  ? or  when 
eaw  we  thee  sick  or  in  prison,  and  we  visited  thee  ? Then 
will  the  King  answer  the  righteous  in  these  words.  Verily  I 
say  unto  you,  as  long  as  ye  did  it  for  one  of  these  least  in  my 
name,  ye  did  it  for  myself.  Then  will  he  afterwards  say  to 
the  sinful,  who  stand  on  his  left  side.  Depart  from  me,  ye 
accursed,  into  the  everlasting  fire,  which  is  prepared  for  the 
devil  and  his  accursed  spirits.  I was  hungry,  and  ye  denied 
me  food ; I was  thirsty,  and  ye  gave  me  not  to  drink  ; I was 
a stranger,  and  ye  would  not  receive  me ; I was  naked,  and 
ye  would  not  give  me  clothing ; I was  sick  and  in  prison,  ye 
would  not  visit  me.  Then  will  the  unrighteous  sinful  answer, 
Lord,  when  saw  we  thee  hungry,  or  thirsty,  or  a stranger,  or 
naked,  or  sick,  or  in  prison,  and  we  would  not  serve  thee  ? 
Then  will  the  King  answer  them,  and  say,  Verily  I say  unto 
you,  so  long  as  ye  denied  to  one  of  these  little  ones,  and 
would  not  give  to  them  in  my  name,  so  long  denied  ye  it  to 
myself.  Then  will  the  avaricious  and  the  unrighteous  go 
into  everlasting  tormeut,  with  the  devil  and  his  accursed 
angels;  and  the  righteous  will  pass  from  the  doom  into 
eternal  life  “ with  Christ  and  his  chosen  angels,  with  whom 
they  will  live  and  reign  with  body  and  with  soul  for  ever  and 
ever.  Amen. 


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DOMINICA  SECUNDA  IN  QUADRAGESIMA. 

EGRESSUS  inde  Iesus,  secessit  in  partes  Tyri  et  Sidonis  : 
et  reliqua. 

Drihten  Haelend  5reade  mid  wordum  J?sera  Iudeiscra  5wyr- 
nysse  and  geleafleaste,  and  hi  mid  hospe  his  lare  forsawon. 
pa  ferde  he  5anon  to  5aere  burhscire  )?e  is  gehaten  Tyrus,  and 
to  5<e re  o5re  ye  is  gehaten  Sidou.  Efne  5a  ferde  an  Chana- 
neisc  wif  of  5am  gein serum  togeanes  5am  Ilaelende,  and  him 
to  clypode,  jms  cwe5ende  : et  reliqua. 

pis  Chananeisce  wif  waes  of  h»5enum  folce,  and  hsefde 
getacnunge  Godes  gela5unge,  ye  fram  hse5enscipe  to  Criste 
mid  so5um  geleafan  gebeah,  J?a5a  )>a  Iudeiscan  hine  forleton. 
peet  wif  waes  afaren  fram  gemaerum  hire  e5eles,  forSan  5e 
heo  forlet  5a  ealdan  gedwyld  hire  hse5enscipes,  and  mid 
geleaffullum  mode  J?one  so5an  Haelend  gesohte,  to  biddenne 
hire  wodan  dehter  gesundfulnysse.  Heo  clypode,  “ Dauides 
Bearn,  gemiltsa  me  : min  dohtor  is  yfele  fram  deofie  gedreht.” 
Hit  waes  so51ice  swa  gedon.  Ac  seo  dohtor,  ]>e  on  wodum 
dreame  laeg  dweligende,  getacnode  )>aera  hae5enra  manna  sawle, 
5e  waeron  yfele  )mrh  deofol  gedrehte,  5a5a  hi  ne  cu5on  heora 
Scyppend,  ac  gelyfdon  on  deofolgyldum.  Seo  moder  cwae5, 
“ Dauides  Bearn,  gemiltsa  min  and  Godes  gela5ung,  seo5e 
is  ure  moder,  gelyfb  J?aet  Crist  is  Dauides  Bearn  on  J?aere 
menniscnysse,  and  heo  bitt  us  miltsunge  aet  him,  forSan  5e 
he  is  God  iElmihtig  ure  Alysend. 

iEfter  5eawlicum  andgite,  se  5e  leahtras  begaeS,  deofie  to 
gecwemednysse,  his  Scyppende  on  teonan,  his  dohtor  is  un- 
twylice  awedd,  forSan  5e  his  sawul  is  5earle  5urh  deofol 
gedreht ; ac  him  is  neod  paet  he  his  agene  wodnysse  tocnawe, 
and  mid  geleafan  aet  Godes  halgum  pingunge  bidde,  and  mid 
micelre  anraednysse  Drihtnes  fet  gesece,  biddende  J?fiet  he  his 
sawle  fram  5am  wodan  dreame  ahredde,  swa  swa  lie  dyde 
J>aet  Chananeisce  maiden.  He  ne  andwyrde  5am  wife  aet 


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THE  SECOND  SUNDAY  IN  LENT. 

EORESSUS  inde  Jesus,  secessit  in  partes  Tyri  et  Sidonis  : 
et  reliqua. 

The  Lord  reproved  with  words  the  perversity  and  unbelief 
of  the  Jews,  and  they  with  contumely  despised  his  doctrine. 
Then  went  he  thence  to  the  territory  which  is  called  Tyre, 
and  to  the  other  which  is  called  Sidon.  Behold,  there  eame 
a Canaanitish  woman  from  the  confines  towards  Jesus,  and 
cried  to  him,  thus  saying,  etc. 

This  Canaanitish  woman  was  of  a heathen  people,  and  had 
for  tokening  the  church  of  God,  which  from  heathenism 
turned  with  true  belief  to  Christ,  when  the  Jews  forsook  him. 
The  woman  came  from  the  confines  of  her  country,  because 
she  forsook  the  old  error  of  her  heathenism,  and  with  be- 
lieving mind  sought  the  true  Jesus,  to  pray  for  the  health  of  her 
insane  daughter.  She  cried,  “ Child  of  David,  have  pity  on 
me  : my  daughter  is  grievously  tormented  by  a devil.0  Verily 
it  was  so  done.  But  the  daughter,  who  lay  delirious  in  a state 
of  madness,  betokened  the  soul  of  heathen  men,  who  were 
grievously  tormented  by  the  devil,  when  they  knew  not  their 
Creator,  but  believed  in  idols.  The  mother  said,  " Child  of 
David,  have  pity  on  me  5”  and  God’s  church,  which  is  our 
mother,  believes  that  Christ  is  a Child  of  David  in  his 
humanity,  and  she  prays  him  to  have  pity  on  us,  for  he  is  God 
Almighty  our  Redeemer. 

According  to  the  figurative  sense,  he  who  commits  sins,  to 
the  gratification  of  the  devil,  and  in  contumely  to  his  Creator, 
his  daughter  is  undoubtedly  mad,  for  his  soul  is  sorely  tor- 
mented by  the  devil ; but  it  is  needful  to  him  that  he  kuow 
his  own  madness,  and  with  belief  pray  to  God’s  saints  for 
their  intercession,  and  with  great  steadfastness  seek  the  feet 
of  the  Lord,  praying  him  to  save  his  soul  from  that  state  of 
madness,  as  he  did  for  the  Canaanitish  maiden.  He  did  not 


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DOMINICA  SECUNDA  IN  QUADRAGESIMA. 


fruman,  na  for  modignysse,  ac  he  nolde  his  cwyde  awendan 
Surh  Sone  pe  he  bead  his  leorning-cnihtum  £r  his  Srowunge, 
Jnis  cweSende,  " Ne  fare  ge  on  haeSenra  manna  wege,  and  on 
Samaritan iscra  burguin  ne  becume  ge.”  He  nolde  syllan 
intingan  pam  Iudeiscum,  )>set  he  hi  forsawe  Se  Godes  a?  heold- 
on,  and  }>set  hseSene  folc  him  to  getuge,  pc  deofolgild  be- 
eodon.  Nu  suwade  Crist  set  fruman  wi S paes  wifes  clypunge, 
forSan  Se  he  Sa  liflican  bodunge  on  his  andwerdnysse  hseSe- 
num  leodum  bedigelode.  Witodlice  sefter  his  seriate  of  deaSe, 
he  bebead  his  apostolum,  pus  cweSende,  “ FaraS,  and  lairaS 
ealle  Seoda,  and  fulliaS  hi  on  naman  pees  iElmihtigan  Fseder, 
and  his  Suna,  and  J?ses  Halgan  Gastes ; and  keraS  hi  pse t hi 
healdon  ealle  Sa  Sing  pc  ic  eow  bebead.” 

Cristes  leorning-cnihtas  to  him  genealiehton,  and  Sam  wife 
to  him  geSingodon,  pus  cweSende,  “ La  leof,  forlaet  hi,  forSan 
Se  heo  clypaS  sefter  us.”  Swilce  hi  cwsedon,  Forlast  Sone 
gylt,  and  forgif  hire  june  miltsunge,  forSau  Se  heo  urne 
fultum  mid  inweardre  heortan  sehS.  Ne  clypode  heo  synder- 
lice  to  Petre,  ne  heo  ne  manode  Andream,  ne  heora  nsenne 
synderlice,  ac  eal  J?set  apostolice  werod  saniod  mid  micelre 
anrsednysse  bsed,  J?set  hi  to  'bam  mildheortan  Hselende  hire 
geSingodon.  Drihten  andwyrde  his  apostolum  mid  ]risum 
word  urn,  and  cwseS,  “ Ne  eom  ic  asend  buton  to  'Sam  sceap- 
um  Israhela  hiwrsedene,  pc  losedon.”  SoSlice  se  -rElmihtiga 
Fseder  asende  his  gncennedan  Sunu  mid  soSre  menniscnysse 
befangenne  to  Saui  Iudeiscum  folce,  paet  lit  sceoldon  serest, 
gif  hi  woldon,  to  fulluhte  bugan,  Surh  Cristes  lare.  Him 
gedafenode  J?fet  hi  serest  on  Crist  gelyfdon,  forSan  Se  hi 
heoldon  pa,  ealdan  se,  and  haefdon  cySSe  to  Gode  fram  ealdum 
dagum.  Da  bodade  Crist  purh  hine  sylfne  Sam  anum  folce, 
and  of  Sam  his  apostolas  geceas  and  fela  oSre  gecorene  hal- 
gan : ac  SaSa  he  geseah  )?set  se  msesta  dsel  Ssere  Seode  his 
lare  forsawon,  and  surae  eac  ymbe  his  lif  syrwdon,  Sa  forlet 


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WORKS  PUBLISHED. 


Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.  M.  KEMBLE,  Esq,  M.A. 

• 

Parts  I.  H.  III.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.  I.  of  THE  HOMILIES 
OF  jELFRIC,  edited  by  BENJAMIN  THORPE,  Esq,  F.S.A. 


WORKS  IN  PREPARATION. 

Part  VII.  of  the  HOMILIES,  and 

Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
&c. 

ST.  ETHELWOLD’S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY,  Esq.,  Fellow  of  Brasenose  College,  Oxford,  is  in  immediate 
preparation. 


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THE  SECOND  SUNDAY  IN  LENT. 


113 


answer  the  woman  at  first,  not  from  pride,  but  he  would  not 
that  his  speech  should  be  inconsistent  with  that  in  which  be 
enjoined  his  disciples  before  his  passion,  thus  saying,  “ Go 
not  in  the  way  of  heathen  men,  and  come  not  into  the  cities 
of  the  Samaritans.”  He  would  not  give  the  plea  to  the  Jews, 
that  he  despised  them  who  held  God’s  law,  and  drew  to  him 
the  heathen  folk  who  worshiped  idols.  Now  Christ  was  silent 
at  first  on  the  crying  of  the  woman,  because  while  present 
he  would  conceal  his  vital  announcement  from  the  heathen 
nations.  But  after  his  resurrection  from  death,  he  commanded 
his  apostles,  thus  saying,  “ Go,  and  teach  all  nations,  and 
baptize  them  in  the  name  of  the  Almighty  Father,  and  of 
his  Son,  and  of  the  Holy  Ghost ; and  teach  them  that  they 
observe  all  the  things  which  I have  commanded  to  you.” 

Christ’s  disciples  approached  him,  and  interceded  with 
him  for  the  woman,  thus  saying,  €i  O Sir,  dismiss  her,  for 
she  crieth  after  us.”  As  if  they  had  said,  Dismiss  the  sin, 
and  grant  her  thy  mercy,  for  she  seeks  our  aid  with  inward 
heart.  . She  did  not  cry  exclusively  to  Peter,  nor  did  she 
exhort  Andrew,  nor  any  of  them  exclusively,  but  besought 
all  the  apostolic  company  together  with  great  earnestness, 
that  they  would  intercede  for  her  with  the  merciful  Jesus. 
The  Lord  answered  his  apostles  with  these  words,  and  said, 
“ I am  not  sent  Bave  unto  the  sheep  of  the  family  of  Israel 
that  are  lost.”  Verily  the  Almighty  Father  sent  his  only- 
begotten  Son  invested  with  true  humanity  to  the  Jewish  peo- 
ple, that  they  might  the  first,  if  they  would,  turn  to  baptism 
through  Christ’s  doctrine.  It  was  befitting  them  that  they 
should  the  first  believe  in  Christ,  because  they  held  the  old 
law,  and  had  knowledge  of  God  from  old  days.  Christ,  there- 
fore, preached  himself  to  that  one  people,  and  from  them  chose 
his  apostles  and  many  other  chosen  saints  : but  when  he  saw 
that  the  greatest  part  of  that  people  despised  his  doctrine, 
and  that*  some  also  plotted  against  his  life,  he  left  them  in 

MOM.  VOL.  II.  i 


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114 


DOMINICA  SECUNDA  IN  QUADRAGESIMA. 


he  hi  on  heora  geleaflaeste,  and  geceas  Sa  haeSenan  leoda,  pe 
geond  ealne  middaneard  on  deofolgyldum  gelyfdon  oS  }>aet. 

paet  wif  com,  and  hi  astrehte  aetforan  Drihtne,  Jms  cweS- 
ende,  “ Drihten  leof,  help  min."  preo  halige  inaegnu  we 
gehyraS  be  Sisum  wife  on  Sissere  raedinge : pset  is,  geleafa, 
and  geSyld,  and  eadmodnyss.  Geleafan  heo  haefde,  forSan 
Se  heo  gelyfde  pset  Drihten  mihte  hire  aweddan  dohtor  gehae- 
lan.  GeSyld  heo  haefde,  SaSa  heo  forsewen  wees,  and  swa- 
Seah  anraedlice  on  hire  benum  Jmrhwunade.  Eadmod  heo 
waes,  SaSa  heo  hi  sylfe  to  hwelpum  geemnette.  Drihten 
cwaeS  to  Sam  wife,  “ Nis  na  god  )?aet  man  nime  his  beania 
hlaf,  and  wurpe  hundum.”  paet  Israhela  folc  waes  gyo 
geteald  to  Godes  bearnum,  and  haeSen  folc  geond  ealle  woruld 
to  hundum,  for  heora  fiilum  Seawum.  Nu  is  seo  endebyrd- 
nys  J?aera  namena  awend  mid  'Sam  geleafan.  Hi  sind  geha- 
tene  hundas,  and  we  seep.  Witodlice  se  wttega  c Wee'S  be 
Cristes  ehterum,  Se  hine  aewealdon,  u Fela  hundas  me  ymbe 
eodon."  Se  witega,  )?urh  Godes  Gast,  het  *Sa  Iudeiscan 
Cristes  slagan  hundas,  pe  hine  mid  facenfullum  mode  ymbe 
eodon.  Eft  Crist  sylf  cwaeS  be  fis,  “ Ic  hsebbe  o*Sre  sc€p,  pa 
Se  ne  sind  of  Syssere  eowde,  and  Sa  ic  sceal  laedan,  and  hi 
gehyraS  mine  stemne." 

paet  wif  cwaeS  to  Criste,  “ Gea,  leof  Drihten,  swa-Seah  Sa 
hwelpas  etaS  of  Sam  emmon  pe  feallaS  of  heora  hlafordes 
mysan."  SwiSe  getacnigendlice  spraec  {ns  wff.  Witodlice 
seo  myse  is  seo  bSclice  lir,  seoSe  fis  SenaS  lifes  hlaf.  Be 
Saere  inysan  cwaeS  se  witega,  “ Drihten,  J>u  gegearcodest 
mysan  on  minre  gesihSe,  togeanes  Sam  pe  me  gedraefdon." 
SoSlice  setter  gastlicum  andgite  pa  hwelpas  etaS  Sa  cruman 
pe  of  heora  hlafordes  beode  feallaS,  ]>onne  Sa  Seoda,  pe  on 
hseSenscipe  ser  lagon,  nu  sind  mid  geleafan  to  heora  Scyp- 
pende  gebigede,  and  peere  gastlican  lire  haligra  gewrita 
brucaS.  We  hedaS  J?aera  crumena  Saes  hlafes,  andSa  Iudeis- 
can gnagaS  }>a  rinde ; forSan  Se  w§  understandaS  pset  gast- 
lice  andgit  pmra  boca,  and  hi  raedaS  pa  staeflican  gerecced- 


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their  unbelief,  and  chose  the  heathen  nations,  which  through- 
out all  the  world  believed  in  idols  until  then. 

The  woman  came  and  prostrated  herself  before  the  Lord, 
thus  saying,  “ Dear  Lord,  help  me.”  Three  holy  virtues  we 
hear  of  this  woman  in  this  reading : namely,  belief,  and 
patience,  and  lowliness.  She  had  belief,  because  she  believed 
that  the  Lord  could  heal  her  distracted  daughter.  Patience 
she  had,  when  she  was  neglected,  and  yet  steadfastly  persisted 
in  her  prayers.  Lowly  she  was,  when  she  compared  herself 
to  the  whelps.  The  Lord  said  to  the  woman,  “It  is  not 
good  that  a man  take  his  children’s  bread,  and  cast  it  to  the 
dogs.”  The  people  of  Israel  were  of  yore  accounted  as  the 
children  of  God,  and  the  heathen  people,  throughout  all  the 
world,  as  dogs,  for  their  foul  practices.  Now  is  the  order  of 
those  names  changed  with  the  belief.  They  are  called  dogs, 
and  we  sheep.  Verily  the  prophet  said  of  Christ’s  persecutors, 
who  slew  him,  “Many  dogs  encompassed  me.”  The  prophet, 
through  the  Spirit  of  God,  called  the  Jewish  slayers  of  Christ 
dogs,  who  with  guileful  mind  encompassed  him.  Afterwards, 
Christ  himself  said  of  us,  “ I have  other  sheep,  which  are 
not  of  this  fold,  and  those  I will  lead,  and  they  will  hear  my 
voice.” 

The  woman  said  to  Christ,  “Yea,  dear  Lord,  yet  the 
whelps  eat  of  the  crumbs  that  fall  from  their  master’s  table.” 
Very  significantly  spake  this  woman.  Verily  the  table  is  the 
written  lore,  which  ministers  to  us  the  bread  of  life.  Of  the 
table  the  prophet  said,  “ Lord,  thou  hast  prepared  a table 
in  my  sight,  against  those  who  troubled  me.”  But  in  a 
ghostly  sense  the  whelps  eat  the  crumbs  that  fall  from  their 
master’s  table,  when  the  nations,  which  before  lay  in  heathen- 
ism, are  now  with  belief  turned  to  their  Creator,  and  partake 
of  the  ghostly  lore  of  the  holy  writings.  We  heed  the  crumbs 
of  the  bread,  and  the  Jews. gnaw  the  crust;  for  we  under- 
stand the  ghostly  signification  of  those  books,  and  they  read 
the  literal  narrative  without  signification.  All  their  books, 

i 2 


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S.  GREGORII  PAPE  URBIS  ROMANE  INCLITI. 


nysse  buton  andgite.  Ealle  heora  bee,  Se  se  heretoga  Moyses 
oSSe  witegan  be  Godes  dihte  gesetton,  ealle  hi  sprecaS  ymbe 
Cristes  mennisenysse,  and  ymbe  cristenra  manna  lif  mid 
digelum  andgite,  and  Sa  Iudeiscan  ne  hedaS  na  mare  buton 
Saere  staeflican  gereccednysse.  We  cristene  men  soSlice 
licgaS  under  Godes  mysan,  and  etaS  )?a  cruman  his  gastlican 
lare ; forSan  Se  we  sind  eadmodlice,  mid  lichaman  and  mid 
sawle,  godcundlicum  spraecum  underSeodde  to  gefyllenne  his 
beboda,  )>aet  he  us  his  behat  gelaeste. 

“ Drihten  andwyrde  }>am  Chananeiscum  wife,  and  cwaeS, 
Eala  Su  Wif,  micel  is  Sin  geleafa.  Getimige  Se  swa  swa  Su 
wylt.  And  hire  dohtor  wearS  J?a  gehaeled  of  Saere  tide/*  For 
•Sam  micclum  geleafan  j?aere  meder  forlet  se  deofol  Sa  dohtor. 
Mid  •Sam  is  geseald  bysen  urum  futyuhte,  J>aet  Sa  unspre- 
cendan  cild  beoS  gehealdene  on  Sam  fulluhte,  Surh  geleafan 
|?aes  feeder,  and  Saere  moder,  and  J>aes  foresprecendan  god- 
feeder,  Seah  Se  paet  cild  nyten  sy. 

Cristenra  manna  geleafan  haefS  se  iElmihtiga  God  mid 
manegum  taenum  gewurSod  J?urh  his  halgan  : Merest  on  heora 
life,  and  siSSan  aet  heora  halgum  byrgenum,  )>am  sy  wuldor 
and  wurSmynt  a on  eenysse.  Amen. 


IIII.  ID.  MART. 

SCI  GREGORII  PAPE  URBIS  ROMANE  INCLITI. 

GREGORIUS  se  halga  papa,  Engliscrr  Seodk  apostol, 
on  Sisum  andwerdan  daege,  aefter  menigfealdum  gedeorfum, 
and  halgum  geenyrdnyssum,  Godes  rice  gesaeliglice  astah. 
He  is'rihtlice  Engliscre  Seode  apostol,  forSan  Se  he,  Jmrh  his 
raed  and  sSnde,  Us  fram  deofles  biggengum  aetbraed,  and  to 
Godes  geleafan  gebigde.  Manega  halige  bee  cySaS  his  droht- 
nunge  and  his  halige  lif,  and  eac  * Historia  Anglorum,’  Sa  Se 


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which  the  leader  Moses  or  the  prophets  composed  by  God’s 
direction,  all  speak  of  Christ’s  humanity,  and  of  the  life  of 
Christian  men,  with  a hidden  signification,  and  the  Jews  heed 
no  more  than  the  literal  narrative.  We 'Christian  men  truly 
lie  under  God’s  table,  and  eat  the  crumbs  of  his  ghostly  lore ; 
for  we  are  humbly,  with  body  and  with  soul,  and  by  divine 
precepts,  made  subservient  to  the  fulfilling  of  his  command- 
ments, that  he  may  perform  his  promise  unto  us. 

“The  Lord  answered  the  Canaanitish  woman,  and  said, 
O thou  woman,  great  is  thy  belief.  Betide  thee  as  thou  wilt. 
And  her  daughter  was  healed  from  that  time.”  For  the 
great  belief  of  the  mother  the  devil  forsook  the  daughter. 
Thereby  is  given  an  example  for  our  baptism,  that  the  un- 
speaking children  will  be  saved  by  baptism,  through  the 
belief  of  the  father  and  of  the  mother,  and  of  the  responsible 
godfather,  though  the  child  be  unconscious. 

The  Almighty  God  has  honoured  the  belief  of  Christian 
men  by  many  tokens  through  his  saints : first  in  their  lives, 
and  afterwards  at  their  holy  sepulchres,  to  whom  be  glory 
and  dignity  ever  to  eternity.  Amen. 


MARCH  XII. 

ST.  GREGORY  THE  GREAT,  POPE  OF  ROME. 

GREGORY  the  holy  pope,  the  apostle  of  the  English 
nation,  on  this  present  day,  after  manifold  labours  and  holy 
studies,  happily  ascended  to  God’s  kingdom.  He  is  rightly 
the  apostle  of  the  English  nation,  for  he,  through  his  counsel 
and  mission,  withdrew  us  from  the  worship  of  the  devil,  and 
turned  us  to  the  belief  of  God.  Many  holy  books  manifest 
his  conduct  and  his  holy  life,  and  also  the  ( Historia  Anglo- 


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118  S.  GREGORII  PAPE  URBIS  ROMANE  INCL1TL 

iElfred  cyning  of  Ledene  on  Englisc  awende.  Seo  boo 
sprecS  genoh  swutelice  be  $isura  halgan  were.  NS  wylle  we 
sum  Sing  scortlice  eow  be  him  gereccan,  forSan  Se  seo 
foreseede  boc  nis  eow  eallum  cuS,  feah  Se  beo  on  Englisc 
awend  sy. 

pes  eadiga  papa  Gregorius  wees  of  aeSelborenre  meegSe 
and  eawfeestre  acenned ; Romanisce  witan  weeron  his  magas  j 
his  feeder  hatte  Gordianus,  and  Felix,  se  eawfeesta  papa,  waes 
his  fifta  feeder.  He  wees,  swa  swa  we  cweedon,  for  worulde 
eeSelboren,  ac  he  oferstah  his  eeSelborennysse  mid  halgum 
Seawum,  and  mid  godum  weorcum  geglende.  Gregorius  is 
Grecisc  nama,  se  sweigS  on  Ledenum  gereorde,  ( Uigilan- 
tius/  feet  is  on  Englisc,  ( Wacolre.’  He  wees  swrSe  wacol 
on  Godes  bebodum,  SaSa  he  sylf  herigendlice  leofode,  and  be 
wacollice  ymbe  manegra  Seoda  fearfe  hSgode,  and  him  fifes 
weig  geswutelode.  He  wees  fram  cildhSde  on  boclicum  lSrum 
getyd,  and  he  on  Seere  ISre  swa  geseeliglice  $eah,  feet  on 
ealre  Romana-byrig  nees  nan  his  gelica  geSuht.  He  ge- 
cneordleehte  eefter  wisra  lareowa  gebisnungum,  and  nees  for- 
gyttol,  ac  gefeestnode  his  lare  on  feesthafelum  geraynde.  He 
hlod  *8a  mid  furstigum  breoste  *8a  flowendan  Kre,  Se  he  eft 
eefter  fyrste  mid  bunig-swettre  f rotan  feeslice  bealcette.  On 
geonglicum  gearum,  SaSa  his  geogo$  eefter  gecynde  woruld- 
-Sing  lufian  sceolde,  fa  ongann  be  hine  sylfne  to  Gode  ge'Seo- 
dan,  and  to  eSele  fees  upplican  lifes  mid  eallum  gewilnungum 
orSian.  Witodlice  eefter  his  feeder  fortSsrSe  hg  areerde  six 
munuc-lSf  on  Sicilia-lande,  and  feet  seofoSe  binnon  Romana- 
burh  getimbrode,  on  ’Sam  he  sylf  regollice  under  abbodes 
heesum  drohtnode.  pa  seofon  mynstru  he  gelende  mid  bis 
ggenum,  and  genihtsumlice  to  deeghwomlicum  bigleofan  ge- 
godode.  pone  ofer-e£can  his  eehta  hg  aspende  on  Godes 
fearfum,  and  ealle  his  woruldlican  eeSelborennysse  to  heo- 
fonlicum  wuldre  awende.  He  eode  £er  his  gecyrrednysse 
geond  Romana-burh  mid  peellenum  gyrlum,  and  scinendum 
gymmum,  and  readum  golde  gefreetewod  ; ac  eefter  his  gecyr- 


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ram,'  which  king  iElfred  turned  from  Latin  into  English. 
This  book  speaks  manifestly  enough  of  this  holy  man.  We 
will  now  briefly  relate  to  you  something  concerning  him, 
because  the  aforesaid  book  is  not  known  to  you  all,  although 
it  is  turned  into  English. 

This  blessed  pope  Gregory  was  born  of  a noble  and  pious 
family ; his  relations  were  Roman  senators ; bis  father  was 
called  Gordianus,  and  Felix,  the  pious  pope,  was  his  fifth 
father.  He  was,  as  we  have  said,  of  noble  birth  in  the  eyes 
of  the  world,  but  he  surpassed  his  noble  birth  by  holy  prin- 
ciples, and  adorned  it  with  good  works.  Gregorius  is  a 
Greek  name,  which  in  the  Latin  tongue  signifies  Figilantius , 
that  is  in  English,  Watchful . He  was  very  watchful  of  God’s 
commandments,  seeing  that  he  himself  praiseworthily  lived, 
and  watchfully  meditated  for  the  need  of  many  nations,  and 
manifested  to  them  the  way  of  life.  He  was  from  childhood 
instructed  in  book-learning,  and  in  that  learning  he  so  happily 
throve,  that  in  all  the  city  of  Rome  there  was  none  thought 
his  like.  He  was  studious  of  the  examples  of  wise  teachers,  ' 
and  was  not  forgetful,  but  fastened  his  learning  in  a retentive 
memory.  He  then  drew  in  with  a thirsty  breast  the  flowing 
lore,  which  he  again,  after  a time,  aptly  poured  forth  with  a 
throat  sweeter  than  honey.  In  his  young  years,  when  his 
youth,  according  to  nature,  might  love  worldly  things,  he 
began  to  attach  himself  to  God,  and  to  breathe  with  all  his 
desires  towards  the  realm  of  life  on  high.  For  after  his 
father's  decease  he  raised  six  monasteries  in  Sicily,  and  built 
a seventh  within  the  city  of  Rome,  in  which  he  himself 
lived  according  to  rule,  under  the  commands  of  an  abbot. 
These  seven  mynsters  he  endowed  with  his  own  lands,  and 
enriched  abundantly  for  their  daily  subsistence.  The  overplus 
of  his  possessions  he  distributed  among  God’s  poor,  and 
turned  all  his  worldly  nobility  to  heavenly  glory.  He  went 
before  his  conversion  through  the  city  of  Rome  with  purple 
garments,  and  shining  gems,  and  adorned  with  red  gold  ; but 


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S.  GREGORII  PAPE  URBIS  ROMANE  INCLITI. 


rednysse  he  Benode  Godes  Bearfum,  he  sylf  Bearfa,  mid 
wacum  waefelse  befangen. 

Swa  fulfremedlice  he  drohtnode  on  anginne  his  gecyrred- 
nysse  swa  pet  he  mihte  Ba  gyu  beon  geteald  on  fulfremedra 
halgena  getele.  He  lufode  forhffifednysse  on  mettum  and  on 
drence,  and  weeccan  ou  syndrigum  gebedum ; per-to-eacan 
he  Browade  singallice  untrumnyssa,  and  swa  he  stiBlicor  mid 
andwerdum  untrumnyssum  ofsett  wees,  swa  he  geornfullicor 
pes  ecan  lifes  gewi Inode. 

pa  undergeat  se  papa,  p on  'Sam  timan  pet  apostolice  setl 
gesaet,  hu  se  eadiga  Gregorius  on  halgum  maegnum  Beonde 
waes,  and  he  Ba  hine  of  Beere  munuclican  drohtnunge  genam, 
and  him  to  gefylstan  gesette,  on  diaconhSde  geendebyrdne. 
Da  gelamp  hit  set  sumum  saele,  swa  swa  gyt  for  oft  deB,  )>aet 
Englisce  cjrpmenn  brohton  heora  ware  to  Romana-byrig,  and 
Gregorius  eode  be  Baere  street  to  Barn  Engliscum  raannum, 
heora  Bing  sceawigende.  pa  geseah  he  betwux  Bam  warum 
cype-cnihtas  gesette,  p waeron  hwites  lichaman  and  faegeres 
andwlitan  menn,  and  eeBellice  gefexode.  Gregorius  Ba  be- 
heold  pera  cnapena  wlite,  and  befran  of  hwilcere  pode  hi 
gebrohte  waeron.  pa  seede  him  man  paet  hi  of  Engla-lande 
weeron,  and  paet  Beere  Beode  mennisc  swa  wlitig  weere.  Eft 
Ba  Gregorius  befran,  hwaeSer  pes  landes  folc  cristen  waere  Be 
haeBen.  Him  man  s^ede,  paet  hi  heeBene  weeron.  Gregorius 
Ba  of  innweardre  heortan  langsume  siccetunge  teah,  and 
cweeB,  “ Walawa,  paet  swa  faegeres  htwes  menn  sindon  Bam 
sweartan  deofle  underSeodde.”  Eft  he  axode,  hu  Baere 
Beode  nama  waere,  pe  hi  of-comon.  Him  waes  geandwyrd, 
pet  hf  Angle  genemnode  waeron.  pa  cwaeB  he,  “ Rihtlice  hi 
sind  Angle  gehatene,  forBan  Be  hi  engla  wlite  habbaB,  and 
swilcum  gedafenaB  paet  hi  on  heofonum  engla  geferan  beon.*’ 
Gyt  Ba  Gregorius  befran,  hG  Beere  scire  nama  waere,  p Ba 
cnapan  of-alaedde  waeron.  Him  man  seede,  pet  Ba  scirmen 
weeron  Dere  gehatene.  Gregorius  andwyrde,  c‘  Wei  hi  sind 
Dere  gehatene,  forBan  Be  hi  sind  fram  graman  generode,  and 


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after  his  conversion  he  ministered  to  God's  poor,  himself 
poor,  clad  in  a mean  habit. 

So  perfectly  he  lived  at  the  beginning  of  his  conversion, 
that  he  might  then  have  been  already  reckoned  in  the  number 
of  perfect  saints.  He  loved  abstinence  in  meats  and  in  drink, 
and  watchings  in  solitary  prayers ; in  addition  to  which  he 
suffered  incessant  infirmities,  and  the  more  severely  he  was 
afflicted  with  present  infirmities,  the  more  earnestly  he  desired 
the  eternal  life. 

Then  the  pope,  who  at  that  time  occupied  the  apostolic  seat, 
learned  how  the  blessed  Gregory  was  thriving  in  holy  virtues, 
and  he  took  him  from  the  monastic  life,  and  appointed  him 
bis  assistant,  after  he  had  been  ordained  deacon.  It  happened  L 
then  at  one  time,  as  it  yet  often  does,  that  English  chapmen 
brought  their  wares  to  Rome,  and  Gregory  went  along  the 
street  to  the  Englishmen,  viewing  their  things.  He  then 
saw  among  their  wares  youths  placed  for  sale ; they  were  men 
white  of  body  and  of  comely  countenance,  with  noble  heads 
of  hair.  Gregory  then  beheld  the  beauty  of  the  lads,  and 
inquired  from  what  country  they  had  been  brought.  Where- 
upon they  said  to  him  that  they  were  from  England,  and  that 
the  people  of  that  country  were  as  comely.  Gregory  then 
again  asked  whether  the  people  of  that  country  were  Chris- 
tians or  heathens.  They  said  to  him  that  they  were  heathens. 
Gregory  then  from  his  inward  heart  drew  a long  sigh,  and 
said,  “ Alas  that  men  of  such  fair  appearance  should  be  sub- 
ject to  the  swart  devil.”  Again  he  asked  what  the  name  of 
the  nation  was,  whence  they  came.  He  was  answered  that 
they  were  named  Angles.  Then  said  he,  “ Rightly  they  are 
called  Angles,  for  they  have  the  beauty  of  angels,  and  it  is 
fitting  that  they  should  be  the  companions  of  angels  in 
heaven.”  Gregory  yet  inquired  what  the  name  of  the  shire 
was,  from  which  the  youths  had  been  brought.  They  said  to 
him  that  the  shiremen  were  called  Dere.  Gregory  answered, 

" Well  are  they  called  Dere  (Deira),  for  they  are  saved  from 


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S.  GREGORII  PAPE  URBIS  ROMANE  INCLITI. 


to  Cristes  mildheortnysse  gecygede.”  Gyt  Sa  be  befr€n, 
“ Hd  is  Saere  leode  cyning  gehaten  ?”  Him  waes  geand- 
swarod,  J?aet  se  cyning  idle  gehaten  wee  re.  Hwaet  Sa  Gre- 
gorius gamenode  mid  his  wordum  to  'Sam  naman,  and  cwaeS, 
“ Hit  gedafenaS  ptet  Alleluia  sy  gesungen  on  Sam  lande,  to 
lofe  ptes  iElmihtigan  Scyppendes.” 

Gregorius  Sa  sona  eode  to  Sam  papan  psa s apostolican 
setles,  and  hine  baed,  peat  be  Angelcynne  some  lareowas 
asende,  Se  hi  to  Criste  gebigdon,  and  cwaeS,  )>set  he  sylf  gearo 
waere  paat  weorc  to  gefremmenne  mid  Godes  fultume,  gif  hit 
Sam  papan  swa  gelicode.  pa  ne  mihte  se  papa  )>«t  geSafian, 
pesh  Se  he  eall  wolde ; forSan  Se  Sa  Romaniscan  ceaster- 
gewaran  noldon  geSafian  pmt  swa  getogen  mann,  and  swa 
geSungen  Kreow  pa.  burh  eallunge  forlete,  and  swa  fyrlen 
wraecsiS  gename.  iEfter  Sisum  gel  amp  pmt  niicel  mann- 
cwealm  becom  ofer  Saere  Romaniscan  leode,  and  £rest  Sone 
papan  Pelagium  gestod,  and  buton  yldinge  adydde.  Witod- 
lice  aefter  Sees  papan  geendunge  swa  micel  cwealm  wearS  J>aes 
folces,  pmt  gehwaer  stodon  aweste  hlis  geond  pa  burh,  buton 
bugigendum.  pa  ne  mihte  swa-Seah  seo  Romana-burh  buton 
papan  wunian,  ac  eal  folc  Sone  eadigan  Gregorium  to  Saere 
geSincSe  anmodlice  geceas,  peah  Se  he  mid  eallum  maegne 
wiSerigende  waere.  Gregorius  Sa  asende  aenne  pistol  to  Sam 
casere  Mauricium,  se  waes  his  gefaedera,  and  hine  halsode, 
and  micclum  baed  )>aet  he  naefre  Sam  folce  ne  geSafode  paat 
he  mid  |>aes  wurSmyntes  wuldre  geuferod  waere,  forSan  Se  he 
ondred  pad t he  Surh  Sone  micclan  had  on  woruldlicum  wuldre, 
pe  he  mr  awearp,  aet  sumum  saele  bepaeht  wurde.  Ac  Saes 
caseres  heah-gerefa  Germanus  gelaehte  Sone  pistol  aet  Gre- 
gories  aerendracan,  and  hine  totter;  and  siSSan  cydde  J?am 
casere,  peat  past  folc  Gregorium  to  papan  gecoren  haefde. 
Mauricius  Sa  se  casere  pms  Gode  Sancode,  and  hine  gehadian 
het.  Hwaet  Sa  Gregorius  fleames  cepte,  and  on  dymhofon 
aetlutode ; ac  hine  man  gelaehte,  and  teah  to  Petres  cyrcan. 


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wrath,  and  called  to  Christ’s  mercy.”  He  yet  inquired, 
“How  is  the  king  of  that  country  called?”  He  was 
answered,  that  the  king  was  called  JSlIe.  Then  Gregory 
played  with  his  words  at  that  name,  and  said,  “ It  is  fitting 
that  Allelujah  be  sung  in  that  land,  to  the  praise  of  the 
Almighty  Creator.” 

Gregory  then  immediately  went  to  the  pope  of  the  apostolic 
see,  and  besought  him  to  send  some  teachers  to  the  English 
people,  that  they  might  turn  to  Christ,  and  said  that  he  him- 
self was  ready  to  perform  that  work*  with  the  aid  of  God,  if 
it  so  were  pleasing  to  the  pope.  But  the  pope  could  not 
consent  to  it,  though  he  all  desired  it ; for  the  Roman  citizens 
would  not  consent  that  so  learned  and  so  venerable  a teacher 
should  wholly  leave  the  city,  and  undertake  so  far  a journey.  ' 
After  this  it  happened  that  a great  plague  came  over  the 
Roman  people,  and  first  attacked  the  pope  Pelagius,  and 
without  delay  carried  him  off.  Verily  after  the  death  of  the 
pope  the  mortality  of  the  people  was  so  great,  that  every- 
where throughout  the  city  houses  stood  desolate  without  in- 
habitants. But  the  city  of  Rome  might  not,  however,  con- 
tinue without  a pope ; but  all  the  people  unanimously  chose 
the  blessed  Gregory  to  that  dignity,  although  he  with  all  his 
might  opposed  it.  Gregory  then  sent  an  epistle  to  the 
emperor  Mauricius,  who  was  his  gossip,  and  besought  him, 
and  earnestly  prayed  that  he  would  never  consent  that  he 
should  be  exalted  with  the  glory  of  that  dignity,  for  he 
dreaded  that,  through  that  high  office,  he  might  at  some  time 
be  seduced  by  worldly  glory,  which  he  had  before  renounced. 
But  Germanu8,  the  emperor’s  prefect,  seized  the  epistle  from 
Gregory’s  messenger,  and  tore  it  to  pieces ; and  afterwards 
informed  the  emperor  that  the  people  had  chosen  Gregory  for 
pope.  The  emperor  Mauricius  then  thanked  God  for  it,  and 
commanded  him  to  be  consecrated.  Whereupon  Gregory 
took  flight,  and  concealed  himself  in  obscure  places ; but 
they  seized  him,  and  drew  him  to  St.  Peter’s  church,  that  he 


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j?set  he  8aer  to  papan  gehalgod  wurde.  Gregorius  8a  £r  his 
hSdunge  J?aet  Romanisce  folc  for  'Sam  onsigendum  cwealme 
*8180111  wordum  to  bereowsunge  tihte  : 

“ Mine  gebro8ra  Jm  leofostan,  (is  gedafena8  j?aet  we  Godes 
swingle,  Je  we  on  & towearde  ondrsedan  sceoldon,  J?aet  we 
huru  nfi  andwerde  and  afandode  ondrsedan.  Geopen  ige  ure 
sprays  (is  infaer  so8re  gecyrrednysse,  and  j>aet  wite  8e  we 
8rowia8  tobrece  ure  heortan  heardnysse.J^  Efne  nu  8is  folc 
is  mid  swurde  J?aes  heofonlican  gram  an  ofslegen,  aud  gehwilce 
aenlipige  sind  mid  faerlicum  slibte  aweste.  Ne  seo  adl  Sam 
dea8e  ne  forestaep8,  ac  ge  geseo8  J?aet  se  sylfa  dea8  J?aere  idle 
yldinge  forhrada8.  Se  geslagena  bi8  mid  dea8e  geg ripen, 
£>r8an  8e  he  to  heofungumf  so8re  behreowsunge  gecyrrau 
maege.  H6gia8  forSi  hwilc  se  becume  aetforan  gesih8e  J?aes 
strecan  Deman,  se8e  ne  maeg  J?aet  yfel  bewepan  8e  he  ge- 
fremode.  Gehwilce  eorSbugigende  sind  aetbrodene,  and 
heora  hds  standaS  aweste.  Fsederas  and  moddru  bestanda8 
heora  bearna  lie,  and  heora  yrfenuman  him  sylfum  to  for- 
wyrde  forestaeppaS.  Uton  eornostlice  flfeon  to  heofiinge 
so8re  d^dbote,  j>a  hwile  8e  we  motpn,  £r8an  J>e  se  faerlica 
siege  (is  astrecce.  Uton  gemunan  swa  hwset  swa  we  dweli- 
gende  agylton,  and  uton  mid  wope  gewitnian  ]?aet  paet  we 
manfiillice  adrugon.  , Uton  forhradian  Godes  ansyne  on 
andetnysse,  swa  swa  se  witega  us  mana8 : * Uton  ahebban 
ure  heortan  mid  handum  to  Gode;’  )>aet  is,  )?aet  we  sceolon 
8a  geenyrdnysse  ure  bene  mid  geearnunge  godes  weorces  up- 
araeran.  He  forgif8  truwan  ure  forhtunge,  se8e  Jmrh  his 
witegan  clypa8,  ‘ Nylle  ic  J>aes  synfullan  dea8,  ac  ic  wille  Ji®t 
he  gecyrre  and  lybbe.* 99 

“ Ne  geortruwige  nan  man  hine  sylfne  for  his  synna  micel- 
nysse : witodlice  8a  ealdan  gyltas  Niniueiscre  8eode  8reora 
daga  bereowsung  adilegode  ; and  se  gecyrreda  scea8a  on  his 
de&Ses  cwyde  £aes  ecan  lifes  mede  geearnode.  Uton  awendan 
ure  heortan,  hraedlice  bi8  se  Dema  to  urum  benum  gebiged, 
gif  we  fram  urum  8wyrny8sum  beo8  gerihtlaehte.  Uton 


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might  there  be  hallowed  for  pope.  But  Gregory,  before  his 
consecration,  stimulated  the  Roman  people  to  repentance,  on 
account  of  the  impending  pestilence  : 

“ My  dearest  brothers,  it  is  befitting  us  that  God’s  scourge, 
which  we  before  ought  to  have  dreaded  as  future,  we  should 
certainly  now  dread  present  and  experienced.  Let  our  afflic- 
tion open  to  us  the  entrance  to  true  conversion,  and  let  the 
punishment  we  suffer  break  the  hardness  of  our  hearts. 
Behold  now  this  people  is  slain  with  the  sword  of  heavenly 
anger,  and  every  one  individually  is  destroyed  by  a sudden 
stroke.  Disease  precedes  not  death,  for  ye  see  that  death 
itself  prevents  the  tarrying  of  disease.  The  stricken  are 
seized  by  death  ere  they  can  turn  to  the  sighs  of  true  repent- 
ance. Reflect  therefore  of  what  like  he  will  come  before  the 
face  of  the  stern  Judge,  who  cannot  bewail  the  evil  which  he 
has  perpetrated.  Many  of  earth’s  inhabitants  are  carried  off, 
and  their  houses  stand  desolate.  Fathers  and  mothers  stand 
around  the  corpses  of  their  children,  and  their  heirs  precede 
themselves  to  dissolution.  Let  us  earnestly  flee  to  the  sigh- 
ing of  true  penitence,  while  we  may,  ere  the  sudden  stroke 
lay  us  prostrate.  Let  us  remember  whatever  sins  we  erring 
have  perpetrated,  and  let  us  with  weeping  chastise  that  which 
we  sinfully  have  tolerated.  Let  us  hasten  God’s  countenance 
by  confession,  as  the  prophet  exhorteth  us : ‘ Let  us  raise 
our  hearts  with  hands  to  God;’,  that  is,  that  we  should 
heighten  the  fervency  of  our  prayer  with  the  merit  of  good 
works.  He  giveth  confidence  to  our  fear,  who  through  his 
prophet  calleth,  ‘ 1 desire  not  the  death  of  the  sinful,  but  I 
desire  that  he  turn  and  live.’  ” . 

“ Let  no  man  despair  of  himself  for  the  greatness  of  his 
sins;  for  a repentance  of  three  day6  obliterated  the  old  trans- 
gressions of  the  Ninevitish  people  ; and  the  converted  thief 
by  his  dying  words  earned  the  meed  of  everlasting  life.  Let 
us  turn  our  hearts ; the  Judge  will  quickly  be  inclined  to  our 
prayers,  if  we  be  corrected  from  our  perversities.  Let  us 


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standan  mid  gemaglicum  wopum  ongean  Sam  onsigendum 
swurde  swa  miccles  domes.  Softlice  gemagnys  is  pam  soiSan 
Deman  gecweme,  peah  tie  heo  mannum  unSancwurSe  sy  ; 
forSan  tie  se  arfsesta  and  se  mildheorta  God  wile  pset  we  mid 
geinaglicum  benum  his  mildheortnysse  ofgan,  and  he  nele  swtt 
micclum  swa  we  geearniati  Us  geyrsian.  Be  $isum  he  cwaetS 
purh  his  witegan,  ( Clypa  me  on  dsege  tSinre  gedrefednysse, 
and  ic  tSe  ahredde,  and  3u  msersast  me.’  God  sylf  is  his 
gewita  pset  he  miltsian  wile  him  to  clypigendum,  seiie  manati 
pae t we  him  to  clypian  sceolon.  ForSi,  mine  gebro'Sra  pa 
leofostan,  uton  gecuman  on  tiarn  feorSan  dsege  pysre  wucan 
on  serne-merigen,  and  mid  estfullum  mode  and  tearum  singan 
seofonfealde  laetanias,  pset  se  streca  Dema  us  gearige,  ponne 
he  gesihtS  pset  we  sylfe  ure  gyltas  wrecatS.” 

Eornostlice  tiatia  rnicel  menigu,  segtier  ge  preosthades  ge 
munuchades  menn,  and  pset  lsewede  folc,  aefter  Sees  eadigan 
Gregories  hsese,  on  pone  Wodnes-dseg  to  tiam  seofonfealdum 
letanium  gecomon,  to  ti am  swrbe  awedde  se  foresseda  ewealm, 
pset  hund-eahtatig  manna,  on  tisere  anre  tide  feallende,  of  life 
gewiton,  tia  hwile  pe  pset  folc  tia  letanias  sungon.  Ac  se 
halga  sacerd  ne  geswac  pset  folc  to  manigenne  pset  hi  tSaere 
bene  ne  geswicon,  otipset  Godes  miltsung  pone  retiau  ewealm 
gestilde. 

Hwset  tia  Gregorius,  sititian  he  papan-had  underfeng,  ge- 
munde  hwset  he  gefyrn  Angelcynne  gemyute,  and  tSserrihte 
pset  luftyme  weorc  gefremode.  He  na  to  tSaes  hwon  ne  mihte 
pone  Romaniscan  biscop-stol  eallunge  forhetan,  ac  he  asende 
otSre  bydelas,  getiungene  Godes  tieowan,  to  tSysum  lglande, 
and  he  sylf  micclum  mid  his  benum  and  tihtiugum  fylste,  pset 
tisera  bydela  bodung  forSgenge,  and  Gode  waestmbaere  wurde. 
paera  bydela  naman  sind  pus  gecigede  : Augustinus,  Mel- 
litus,  Laukentius,  Petrus,  Iohannes,  Iustus.  Das 
lareowas  asende  se  eadiga  papa  Gregorius,  mid  manegum 
oftrum  munecum,  to  Angelcynne,  and  hi  tSisum  wordum  to 


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stand  with  persevering  weeping  against  the  descending  sword 
of  so  great  a judgement.  Verily  perseverance  is  pleasing  to 
the  true  Judge,  though  it  be  not  grateful  to  men;  for  the 
benignant  and  merciful  God  desires  that  we  with  persevering 
prayers  implore  his  mercy,  and  he  will  not  be  angry  with  us 
so  much  as  we  deserve.  Of  this  he  spake  through  his  pro- 
phet : ‘ Call  to  me  in  the  day  of  thy  trouble,  and  I will  save 
thee,  and  thou  shalt  glorify  me.’  God  himself  is  his  witness 
that  he  will  be  merciful  to  those  who  cry  unto  him,  who 
exhorts  us  that  we  should  ory  unto  him.  Therefore,  * my 
dearest  brothers,  let  us  come  on  the  fourth  day  of  this  week 
at  early  morn,  and  with  devout  mind  and  tears  sing  seven- 
fold litanies,  that  the  stern  Judge  may  have  compassion  on 
us,  when  he  sees  that  we  ourselves  avenge  our  sins.” 

But  when  the  great  multitude,  of  men  both  of  the  priest- 
hood and  the  monastic  order  and  the  layfolk,  according  to 
the  command  of  the  blessed  Gregory,  were  come  on  the 
Wednesday  to  the  sevenfold  litany,  the  aforesaid  pestilence 
raged  to  that  degree,  that  eighty  men,  falling  at  that  one 
hour,  departed  from  life,  while  the  folk  were  singing  the 
litanies.  But  the  holy  priest  ceased  not  to  exhort  them  not 
to  cease  from  prayer,  until  God’s  mercy  should  have  stilled 
the  cruel  pestilence. 

But  Gregory,  after  he  had  undertaken  the  papal  dignity, 
remembered  what  he  of  old  had  meditated  for  the  English 
race,  and  forthwith  completed  that  grateful  work.  He  could 
not  on  any  account  altogether  forsake  the  Roman  episcopal 
see,  but  he  sent  other  messengers,  venerable  servants  of  God, 
to  this  island,  and  he  himself,  by  his  prayers  and  exhorta- 
tions, greatly  aided,  that  the  preaching  of  those  messengers 
succeeded  and  bare  fruit  to  God;  The  names  of  these  mes- 
sengers are  thus  called:  Augustinus,  Mbllitus,  Lau- 
rbntius,  Pbteus,  Johannbs,  Justus.  The  blessed  pope 
Gregory  sent  these  teachers  with  many  other  monks  to  the 
English  nation,  aod  stimulated  them  to  the  journey  in  these 


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8aere  fare  tihte : “ Ne  beo  ge  afyrhte  8urh  geswince  J?aes  lang- 
suman  faereldes,  o85e  }?urh  yfelra  manna  ymbe-spraece ; ac 
mid  ealre  anraednysse  and  wylme  )>aere  so8an  lufe  }>as  ongun- 
nenan  8ing  Jmrh  Godes  fultum  gefremma8.  And  wite  ge 
)>aet  eower  med  on  “8am  ecan  edleane  swa  miccle  mare  brS, 
swa  micclum  swa  ge  mare  for  Godes  willan  swincafi.  Ge- 
hyrsumia8  eadmodlice  on  eallum  8ingum  Augustine,  ]/one 
8e  we  eow  to  ealdre  gesetton : hit  fremafi  eowrum  sawlum 
swa  hw*et  swa  ge  be  his  mynegunge  gefyllaS.  Se  JSlmihtiga 
God  Jmrh  his  gife  eow  gescylde,  and  geunne.me  J?ae t ic  mote 
eoweres  ges winces  wsestm  on  8am  ecan  eSele  geseon,  swa 
£aet  ic  beo  gemet  samod  on  blisse  eoweres  edleanes,  8eah  *Se 
ic  mid  eow  swincan  ne  maege ; for8on  8e  ic  wille  swincan.” 
Augustinus  8a  mid  his  geferum,  )>aet  sind  gerehte  feowertig 
wera,  ferde  be  Gregories  h«se,  o8j>aet  hi  to  $isutn  lglande 
gesundfullice  becomon. 

On  8am  dagum  rixode  ^E]>elbyrht  cyning  on  Cantware- 
byrig  riclice,  and  his  rice  waes  astreht  fram  8 sere  micclan  ea 
Humbre  08  su8  sae.  Augustinus  haefde  genumen  wealhstodas 
of  Francena  rice,  swa  swa  Gregorius  him  bebead,  and  he, 
8urh  8aera  wealhstoda  mu8,  }?am  cyninge  and  his  leode  Godes 
word  bodade : hu  se  mildheorta  Hselend,  mid  his  agenre 
8rowunge,  )?ysne  scyldigan  middaneard  alysde,  and  geleafful- 
lum  mannutn  heofonan  rices  infaer  geopenode.  paandwyrde 
se  cyning  iE8elbriht  Augustine,  and  cwae8,  jnet  he  faegere 
word  and  behat  him  cydde ; and  cw®8,  J?aet  hS  ne  mihte  swa 
hraedlice  J?one  ealdan  gewunan  8e  he  mid  Angelcynne  heold 
forlaetan  : cwae8  J>aet  he  moste  freolice  8a  heofonlican  lare  his 
leode  bodian,  and  }>aet  he  him  and  his  geferan  bigleofan  8enian 
wolde  ; and  forgeaf  him  "8a  wununge  on  Cantwarebyrig,  seo 
waes  ealles  his  rices  heufod-burh. 

Ongann  8a  Augustinus  mid  his  munecum  to  geefenlaecenne 
)>aera  apostola  lif,  mid  singalum  gebedum,  and  waeccan,  and 
faestenum  Gode  8eowigende,  and  lifes  word  |?am  8e  hi  mihton 


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words : “ Be  ye  not  afraid  through  the  toil  of  the  tedious 
journey,  or  through  the  speeches  of  evil  men  ; but  with  all 
steadfastness  and  fervour  of  true  love  perform  the  thing 
begun  through  the  aid  of  God*  And  know  ye  that  your  meed 
in  the  everlasting  reward  will  be  so  much  the  greater,  by 
how  much  the  more  ye  toil  for  the  will  of  God.  Obey 
Augustine  humbly  in  all  things,  whom  we  have  appointed  to 
you  for  chief : it  will  benefit  your  souls  whatsoever  ye  fulfil 
by  his  admonition.  May  Almighty  God  through  his  grace 
shield  you,  and  grant  to  me  that  I may  see  the  fruit  of  your 
toil  in  the  eternal  country,  so  that  I may  be  found  together 
with  you  in  the  joy  of  your  reward,  though  I may  not  toil 
with  you ; for  I have  the  will  to  toil.”  Augustine  then  with 
his  companions,  who  are  reckoned  at  forty  men,  journeyed 
by  Gregory’s  command,  till  they  came  safely  to  this  island. 

In  those  days  king  ^Ethelbyrht  reigned  powerfully  in 
Canterbury,  and  his  realm  was  stretched  from  the  great  river 
Humber  to  the  south  sea.  Augustine  had  taken  interpreters 
from  the  realm  of  the  Franks,  as  Gregory  had  commanded 
him,  and  he,  through  the  mouth  of  those  interpreters, 
preached  the  word  of  God  to  the  king  and  his  people : how 
the  merciful  Jesus  by  his  own  passion  redeemed  this  guilty 
world,  and  opened  to  believing  men  an  entrance  into  the 
kingdom  of  heaven.  Then  king  iEthelbyrht  answered 
Augustine,  and  said,  that  he  announced  to  him  fair  words 
and  promises,  and  said  that  he  could  not  so  hastily  forsake 
the  old  usage,  which  he  with  the  English  nation  observed : 
he  said  that  be  might  freely  preach  the  heavenly  doctrine  to 
his  people,  and  that  he  would  supply  subsistence  to  him  and 
his  companions ; and  gave  him  then  a dwelling  iu  Canter- 
bury, which  was  the  head  city  of  all  his  realm. 

Augustine  then  with  bis  monks  began  to  imitate  the  life  of 
the  apostles,  serving  God  with  constant  prayers,  and  watch- 
ings, and  fastings,  and  preaching  the  word  of  life  to  those  to 

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bodigende,  ealle  middaneardlice  Sing,  swa  swa  aelfremede, 
forhogigende ; Sa  Jring  ana  )?e  hi  to  bigleofan  behofedon 
underfonde,  be  Sam  Se  hi  taehton  sylfe  lybbende,  and  for 
Saere  soSfaestnysse  Se  hf  bodedon  gearowe  waeron  ehtnysse 
to  Soligenne,  and  deaSe  sweltan,  gif  hi  Sorfton. 

Hw»t  Sa  gelyfdon  forwel  menige,  and  on  Oodes  naman 
gefullode  wurdon,  wundrigende  J?aere  bilewitnysse  heora  un- 
scaeSSigan  ltfes,  and  swetnysse  heora  heofonlican  lare.  Da 
set  nextan  gelustfullode  Sam  cyninge  JESelbrihte  heora  claene 
lif  and  heora  wynsume  behat,  }>a  soSlice  wurdon  mid  mane- 
gum  tScnum  geseSde ; and  he  Sa  gelyfende  wearS  gefullod, 
and  micclum  Sa  cristenan  gearwurSode,  and  swa  swa  heofon- 
lice  ceaster-gewaran  lufode : nolde  swa-Seah  naenne  to  cris- 
tendome  geneadian,  forSan  Se  he  ofaxode  aet  Sam  lareowum 
his  haele,  J?aet  Cristes  Seowdom  ne  sceal  beon  geneadad,  ac 
sylfwilles.  Ongunnon  Sa  daeghwomlice  forwel  menige  efstan 
to  gehyrenne  Sa  halgan  bodunge,  and  forleton  heora  haeSen- 
scipe,  and  hi  sylfe  geSeoddon  Cristes  gelaSunget  on  hine 
gelyfende. 

Betwux  Sisum  gewende  Augustinus  ofer  sae  to  Sam  erce- 
biscope  Etherium,  and  he  hine  gehadode  Angelcynne  to 
ercebiscope,  swa  swa  him  Gregorius  der  gewissode.  Augus- 
tinus Sa  gehadod  cyrde  to  his  biscop-stole,  and  asende  aerend- 
racan  to  Rome,  and  cydde  Sam  eadigan  Gregorie  J?aet 
Angelcynn  cristendom  underfeng,  and  he  eac  mid  gewritum 
fela  Singa  befran,  hu  him  to  drohtnigenne  waere  betwux  Sam 
mg-hworfenum  folce.  Hwaet  Sa  Gregorius  micclum  Gode 
Sancode  mid  blissigendum  mode,  j?aet  Angelcynne  swa  ge- 
lumpen  waes,  swa  swa  he  sylf  georulice  gewilnode,  and  sende 
eft  ongean  aerendracan  to  Sam  geleaffullan  cyninge  iE)?el- 
brihte,  mid  gewritum  and  menigfealdum  lacum,  and  oSre 
gewritu  to  Augustine,  mid  andswarum  ealra  Saera  Singa  }>e  he 
hine  befran,  and  hine  eac  Sisum  wordum  manode : “ BroSer 
min  se  leofosta,  ic  wat  j>aet  se  ^Elmihtiga  God  fela  wundra 
Jmrh  Se  }>aere  Seode  Se  he  geceas  geswutelaS,  )>aes  Su  miht 


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whom  they  could,  despising  all  worldly  things  as  extraneous ; 
receiving  those  things  only  which  were  necessary  for  their 
subsistence,  living  themselves  conformably  to  what  they 
taught,  and  for  the  truth  which  they  preached  were  ready  to 
undergo  persecution  and  suffer  death,  if  they  had  cause. 

Hereupon  very  many  believed,  and  were  baptized  in  God’s 
name,  wondering  at  the  meekness  of  their  harmless  life,  and 
the  sweetness  of  their  heavenly  lore.  Then  at  last  king 
^Sthelbyrht  was  delighted  with  their  pure  life  and  pleasing 
promises,  which  truly  were  verified  by  many  miracles  \ and 
he  then  believing  was  baptized,  and  greatly  honoured  the 
Christians,  and  as  heavenly  citizens  loved  them:  yet  would 
he  not  compel  any  one  to  Christianity,  for  he  had  been  in- 
formed by  the  teachers  of  his  salvation,  that  Christ’s  service 
should  not  be  forced,  but  voluntary.  Very  many  then  begun 
to  hasten  daily  to  hear  the  holy  preaching,  and  forsook  their 
heathenism,  and  joined  themselves  to  the  church  of  Christ, 
believing  in  him. 
c 

In  the  meanwhile  Augustine  went  beyond  sea  to  the  arch- 
bishop Etherius,  and  he  ordained  him  archbishop  of  the 
English  nation,  as  Gregory  had  previously  directed  him. 
Augustine  then  being  ordained,  returned  to  his  episcopal 
see,  and  sent  messengers  to  Rome,  and  announced  to  the 
blessed  Gregory  that  the  English  nation  had  received  Chris- 
tianity, and  he  also  by  letters  asked  many  things,  as  to  how 
be  should  live  among  the  newly  converted  people.  Hereupon 
Gregory  fervently  thanked  God  with  joyful  mind,  that  it  had 
so  taken  place  in  the  English  nation  as  be  himself  had 
earnestly  desired,  and  sent  messengers  again  to  the  believing 
king  iEthelbyrht,  with  letters  and  manifold  gifts,  and  other 
letters  to  Augustine,  with  answers  to  all  the  things  he  had 
asked  him,  and  admonished  him  also  in  these  words  : “ My 
dearest  brother,  I know  that  the  Almighty  God  manifesteth 
many  miracles  through  thee  to  the  nation  that  he  hath  chosen, 

k 2 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


blissigan  and  eac  Be  ondraedan.  pu  miht  blissigan  gewisslice 
paet  Baere  Beode  sawla  )>urh  Ba  yttran  wundra  beoB  getogene 
to  Baere  incundan  gife;  ondned  Be  swa-Beah  }?aet  Bin  m6d 
ne  beo  ahafen  mid  dyrstignysse  on  Bam  tacnum  J>e  God  Burh 
•Be  gefrema*B,  and  }m  Bonon  on  idelum  wuldre  befealle  wiB- 
innan,  J?onon  *Be  *Bu  wiButan  on  wurBmynte  ahafen  bist.” 

Gregorius  asende  eac  Augustine  halige  lac  on  maesse-reaf- 
um,  and  on  bocum,  and  Baera  apostola  and  martyra  reliquias 
samod $ and  bebead  ]?aet  his  aeftergengan  symle  Bone  pallium 
and  Bone  ercehad  set  'Bam  apostolican  setle  Romani  sere  ge- 
la*Sunge  feccan  sceoldon.  Augustinus  gesette  aefter  'Bisum 
biscopas  of  his  geferum  gehwilcum  burgum  on  Engla  Beode, 
and  hi  on  Godes  geleafan  'Seonde  Burhvvunodon  oB  Bisum 
daegBerlicum  daege. 

Se  eadiga  Gregorius  gedihte  manega  halige  traht-b€c,  and 
mid  micelre  geenyrdnysse  Godes  folc  to  Bam  ecan  life  ge- 
wissode,  and  fela  wundra  on  his  life  geworhte,  and  wuldor- 
fullice  }?aes  papan  setles  geweold  Breottyne  gear,  and  six 
monBas,  and  tyn  dagas,  and  siBBan  on  Bisum  daege  gewat  to 
Bam  ecan  setle  heofenan  rices,  on  Bam  he  leofaB  mid  Gode 
iElmihtigum  a on  eenysse.  Amen. 


XIII.  KL.  APRILIS. 

DEPOSITIO  SCI  CUTHBERHTI  EPISCOPI. 

CUTHBERHTUS,  se  halga  biscop,  scinende  on  manegum 
geearn ungum  and  healicum  geBincjSum,  on  heofenan  rice, 
mid  |?am  iElmihtigum  Scyppende  on  ecere  blisse  rixiende 
wuldraB. 

Beda,  se  snotera  Engla  Beode  lareow,  )?ises  halgan  lif  ende- 
bvrdlice  mid  wunderfullum  herungum,  aegBer  ge  aefter  6n- 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  133 


for  which  thou  mayest  rejoice  and  also  fear.  Thou  mayest 
certainly  rejoice  that  the  souls  of  that  people  have  through 
those  outward  wonders  been  drawn  to  inward  grace ; yet 
fear  that  thy  mind  be  not  lifted  up  with  arrogance  by  the 
miracles  which  God  through  thee  performeth,  and  thou 
thence  fall*into  vain-glory  within,  because  thou  art  raised 
in  dignity  without.” 

Gregory  also  sent  to  Augustine  holy  gifts  of  mass-robes, 
and  books,  together  with  relics  of  the  apostles  and  martyrs ; 
and  commanded  that  his  successors  should  always  fetch  the 
pall  and  the  archiepiscopal  dignity  from  the  apostolic  seat  of 
the  Roman  church.  Augustine  after  this  established  bishops 
from  among  his  companions  over  all  the  cities  of  the  English 
nation,  and  they  have  continued  prospering  in  God’s  faith  to 
this  present  day. 

The  blessed  Gregory  composed  many  holy  treatises,  and 
with  great  diligence  directed  God’s  people  to  everlasting  life, 
and  wrought  many  miracles  in  his  life,  and  gloriously  ruled 
the  papal  seat  thirteen  years,  and  six  months,  and  ten  days, 
and  then  on  this  day  departed  to  the  eternal  seat  of  heaven’s 
kingdom,  in  which  he  liveth  with  God  Almighty  ever  to 
eternity.  Amen. 


MARCH  XX. 

THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP. 

CUTHBERHT,  the  holy  bishop,  shining  with  many  merits 
and  high  honours,  reigning  in  the  kingdom  of  heaven,  with 
the  Almighty  Creator,  in  eternal  joy,  is  glorified. 

Beda,  the  wise  doctor  of  the  English  nation,  has  written 
the  life  of  this  saint  in  the  order  of  events,  with  wonderful 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


fealdre  gereccednysse  ge  aefter  leoSlicere  gyddunge  awrat. 
Us  saede  soSlice  Beda,  )?aet  se  eadiga  CuSberhtus,  SaSa  he 
wses  eahta  wintre  cild,  arn,  swa  swa  him  his  uytenlice  yld 
tihte,  plegende  mid  his  efen-ealduin  : ac  se  iElmihtiga  God 
wolde  styran  J?*ere  nytennysse  his  gecorenan  CuSberhtes, 
Jrarh  mynegunge  gelimplices  lareowes,  and  asencffe  him  to  an 
Sr  y- wintre  cild,  J?aet  hit  his  dyslican  plegan  mid  stseSSigum 
wordum  wislice  Sreade.  SoSlice  }?aet  foresaede  Sry- wintre 
cild  j*>ne  gaemnigendan  CuSberbtum  befran,  “ To  hwi  an- 
derJ?eodst  Jra  Se  sylfne  {?isuin  ydelum  plegan,  )m  Se  eart  fram 
Gode  gehalgod  mid  roderlicum  wurSmynte  ? Ne  gedafenaS 
biscope  J>eet  he  beo  on  dsedum  folces  mannum  gelic.  Geswic, 
la  leof,  swa  unSseslices  plegan,  and  geSeod  Se  to  Gode,  Se  Se 
to  biscope  his  folces  geceas,  (mm  Su  scealt  heofonan  rices 
infaer  geopenian.”  Hwaet  Sa  CuSberhtus  )?a-gyt  mid  his 
plegan  forS-arn,  o$j?act  his  lareow  mid  biterum  tearum  dreo- 
riglice  wepende,  ealra  Saera  cildra  plegan  f&rlice  gestilde. 
Witodlice  eall  se  cildlica  heap  wolde  )>aes  anes  cildes  dreorig- 
nysse  gefrefrian,  ac  hi  ealle  ne  mihton  mid  heora  frofre  his 
dreorignysse  adwaescan,  serSan  }?e  CuS berhtus  hit  mid  arfsest- 
um  cossum  gegladode,  and  he  sylf  siSSan,  aefter  J?aes  cildes 
mynegunge,  on  healicere  stseSSignysse  symle  Surhwunode. 

iEfter  Sisum  wearS  )>aes  eadigan  CuSberhtes  cneow  mid 
heardum  geswelle  alefed,  swa  ^set  he  mid  criccum  his  feSunge 
underwreSode.  pa  gesaet  he  same  daege,  under  stinn-beaine, 
ana  on  sundran,  and  his  scencan  beSode,  him  com  Sa  ridende 
to  sum  arwurSe  ridda,  sittende  on  snaw-hwitum  horse,  and  he 
sylf  mid  hwitum  gyrlum  befangen  wees  5 and  he  Sone  halgan 
mid  gesibsum  wordum  swaeslice  grette,  biddende  J>aet  he  him 
daeg-wistes  gedafenlice  tiSode.  CuSberhtus  Sa  to  Sam  engle 
an  modi:  ee  cwaeS,  “ Ic  wolde  Sine  Senunge  sylf  nu  gearcian, 
gif  ic  me  raid  feSunge  ferian  mihte.  Min  Sdlige  cneow  is 
yfele  gehaefd,  J?aet  ne  mihte  nan  laece-wyrht  awiht  geliSian, 
j>eah  Se  heo  gelome  to  geled  waere.”  pa  gelihte  se  cuma,  and 
his  cneow  grapode  mid  his  halwendum  handum,  and  het  hine 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  135 


praises,  both  in  a simple  narrative  and  in  a poetic  composition, 
Beda  has  truly  informed  us,  that  the  blessed  Cuthberht,  when 
he  was  a child  of  eight  years,  ran,  as  his  thoughtless  age 
urged  him,  playing  with  his  coevals  : but  Almighty  God 
would  correct  the  thoughtlessness  of  his  chosen  Cuthberht, 
by  the  admonition  of  an  opportune  teacher,  and  sent  to  him 
a child  of  three  years,  that  it  might  wisely  reprove  his  witless 
play  with  serious  words.  Verily  the  aforesaid  child  of  three 
years  asked  the  gamesome  Cuthberht,  “ Why  dost  thou  devote 
thyself  to  this  idle  plqy,  thou  who  art  hallowed  of  God  with 
heavenly  dignity  ? It  befitteth  not  a bishop  to  be  in  deeds 
like  men  of  the  people.  Cease,  dear  friend,  from  so  un- 
becoming a play,  and  attach  thyself  to  God,  who  hath  chosen 
thee  to  be  a bishop  of  his  people,  to  whom  thou  shalt  open 
the  entrance  of  the  kingdom  of  heaven,”  But  Cuthberht 
still  ran  on  with  his  play,  till  his  monitor  with  bitter  tears 
sadly  weeping,  suddenly  stilled  the  play  of  all  the  children. 
Whereupon  all  the  childish  company  would  comfort  the  sad- 
ness of  that  one  child,  but  they  all  with  their  comfort  could 
not  assuage  its  sadness,  before  Cuthberht  gladdened  it  with 
kind  kisses,  and  himself  afterwards,  according  to  the  child’s 
admonition,  continued  ever  in  profound  seriousness. 

After  this  the  blessed  Cuthberht’s  knee  was  lamed  with  a 
hard  swelling,  so  that  he  supported  his  gait  with  crutches. 
As  he  one  day  sat  under  the  sunbeam,  apart  from  others,  and 
bathed  his  leg,  there  came  riding  to  him  a venerable  horse- 
man sitting  on  a snow-white  horse,  and  he  himself  was  clad 
in  white  garments ; and  he  courteously  greeted  the  saint  with 
peaceful  words,  praying  that  he  would,  if  convenient,  give  a 
day-repast.  Cuthberht  thereupon  frankly  said,  “ I would  now 
prepare  your  refection  myself,  if  I could  walk.  My  diseased 
knee  is  sorely  afflicted,  so  that  no  medicament  may  aught 
relieve  it,  though  it  be  frequently  laid  on  it.”  The  stranger 
then  alighted,  and  grasped  his  knee  with  his  healing  hands, 


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DEPOSITIO  S.  CUTHBERHT1  EPISCOPI. 


geniman  hwaetene  smedeman,  and  on  meoic  awyllan,  and  swa 
mid  Saere  haetan  J?set  toSundene  lim  gewriSan;  and  aefter 
Sisum  wordum  his  hors  bestrad,  on  -Sam  siSfsete  Se  he  Sider 
cdm  aweg-ferende.  Hwaet  Sa  CuSberhtus,  aefter  }?aes  engles 
lare  his  cneow  beSode,  and  he  sona  gesundfull  his  faereldes 
breac,  and  ongeat  fmt  God  Jmrh  his  engel  bine  geneosode, 
seSe  giu  eer  J?one  blindan  Tobian,  ]?urh  his  heah-engel 
Raphahel,  mihtelice  onlihte. 

Eft  se  halga  CuSberhtus,  SaSa  he  wpcode  mid  hyrdeman- 
uum  on  felda,  on  his  geogoSe,  geseah  heofonas  opene,  and 
englas  gelaeddon  Aidanes  biscopes  sawle  mid  micclum  wuldre 
into  Saere  heofonlican  myrhSe.  Hwilon  eac  CuSberhtus 
ferde  geond  land,  bodigende  Godes  geleafan,  Sa  for  unwedre 
gecyrde  he  to  sumes  hyrdes  cytan,  )?e  stod  weste  on  Sam 
westene  Se  he  oferferde,  and  getigde  his  hors  Saer  bin  non. 
Da  mid  Sam  j>e  he  his  gebedu  sang,  Sa  taer  J>aet  hors  )?aet  Saec 
of  Saere  cytan  hrofe,  and  )?ae r feoll  adune,  swilce  of  Sam 
hrofe,  wearmhlaf  mid  his  syflinge  ; he  Sa  geSancode  Gode 
)?aere  sande,  and  mid  j?aere  hine  sylfne  gereordode. 

Se  eadiga  CuSberhtus  aefter  Sisum  ealle  woruld-Sing  eall- 
unge  forlet,  and  mid  halgum  Seawum  hine  sylfne  to  munuc- 
life  geSeodde;  and  he  hraedlice  siSSan  he  munuc  wees  wearS 
geset  cumena  Sen,  J>set  he  eumena-huses  gymde,  and  mynster- 
licum  cumum  geSensum  waere.  pa  set  sumon  ssele  on  wintres 
dsege,  him  com  to  Godes  engel  on  cuman  hiwe,  and  CuS- 
berhtus  hine  mid  ealre  cumliSnysse  underfeng.  pa  gecyrde 
he  ut  ymbe  J>ses  cuman  Senunge,  ac  he  ne  gemette  nsenne 
cuman,  SaSa  he  inn  com,  ac  lagon  Sry  heofonlice  hlafas,  on 
liliau  beorhtnysse  scinende,  and  on  hrosan  brseSe  stymende, 
and  on  swaecce  swettran  )?onne  beona  hunig.  pa  sceawode 
se  halga  CuSberhtus  on  Sam  snawe  gehwa?r  hwyder  se  cuma 
siSigende  ferde,  ac  SaSa  he  nane  fotswaSe  on  Sam  snSwe  ne 
geseah,  Sa  ongeat  he  paet  se  cuma  waes  engel  and  na  mann. 


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and  bade  him  take  wheaten  flour,  and  boil  it  in  milk,  and 
bind  the  swollen  limb  with  the  hot  preparation ; and  after 
these  words  bestrode  his  horse,  departing  by  the  way  which 
he  came  thither.  Thereupon  Cuthberht  bathed  his  knee  ac- 
cording to  the  angel's  instruction,  and  forthwith  in  health 
possessed  his  power  of  walking,  and  was  sensible  that  God 
had  visited  him  through  his  angel,  who  in  time  of  old  had 
powerfully  relieved  the  blind  Tobias,  through  his  archangel 
Gabriel. 

Afterwards  the  holy  Cuthberht,  while  watching  with  shep- 
herds in  the  field,  saw  the  heavens  open,  and  angels  leading 
the  soul  of  bishop  Aidan  with  great  glory  into  the  heavenly 
joy.  On  a time  also  Cuthberht  was  journeying  through  the 
country,  preaching  God's  faith,  when  on  account  of  a storm 
he  turned  into  a shepherd's  cottage,  which  stood  desolate  in 
the  wilderness  over  which  he  was  traveling,  and  tied  his  horse 
within  it.  Then  while  he  was  singing  his  prayers,  the  horse 
tore  the  thatch  from  the  roof  of  the  cottage,  and  there  fell 
down,  as  from  the  roof,  a warm  loaf  with  its  accompaniment ; 
he  thereupon  thanked  God  for  the  repast,  and  therewith  re- 
fected himself. 

The  blessed  Cuthberht  after  this  wholly  forsook  all  worldly 
things,  and  with  holy  observances  subjected  himself  to  the 
monastic  life ; and  soon  after  he  was  a monk,  he  was  ap- 
pointed superintendent  of  the  guests,  so  that  be  took  care  of 
the  strangers'  lodgings,  and  ministered  to  the  monastic  guests. 
Then  on  a certain  time  on  a winter's  day,  an  angel  of  God 
came  to  him  in  the  guise  of  a stranger,  and  Cuthberht  received 
him  with  all  hospitality.  He  then  went  out  for  the  service 
of  the  guest,  but  found  no  guest  when  he  came  in,  but  there 
lay  three  heavenly  loaves,  shining  with  the  lily's  brightness, 
and  exhaling  the  rose’s  fragrance,  and  in  taste  sweeter  than 
bees’  honey.  Then  the  holy  Cuthberht  looked  everywhere  in 
the  snow  whither  the  stranger  had  passed  in  his  way,  but 
when  he  saw  no  foot-traces  in  the  suow,  he  knew  that  the 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


»e8e  8one  heofonlican  fodan  him  brohte,  and  8aes  eorSlican 
ne  rohte. 

pes  fores^eda  halga  wer  waes  gewunod  paet  he  wolde  gan  on 
niht  to  see,  and  standan  on  8am  seal  tan  brymme  o 8 his 
swyran,  syngende  his  gebedu.  pa  on  sumere  nihte  hldsnode 
sum  o8er  munuc  his  fereldes,  and  mid  sleaccre  stalcunge  his 
f3tswa8um  filigde,  o8}?aet  hi  begen  to  s£  becomon.  Da  dyde 
Cu8berhtus  swa  his  gewuna  wees,  sang  his  gebedu  on  s£licere 
y8e,  standende  08  pone  swyran,  and  sy88an  his  cneowa  on 
8am  ceosle  gebigde,  astrehtum  handbredum  to  heofenlicum 
rodore.  Efne  "8a  comon  twegen  seolas  of  sailicum  grunde, 
and  hi  mid  heora  flyse  his  fet  drygdon,  and  mid  heora  bhede 
his  leoma  beSedon,  and  si88an  mid  gebeacne  his  bletsunge 
baidon,  licgende  set  his  foton  on  fealwum  ceosle.  pa  Cu8- 
berhtus  8a  s^elican  nytenu  on  sund  asende  mid  so8re  blet- 
sunge, and  on  merigenlicere  tide  mynster  gesohte.  WearS 
pa  se  munuc  micclum  afyrht,  and  Sdlig  on  ferne-merigen  hine 
geeadmette  to  "Sees  halgan  cneowum,  biddende  paet  he  his  adl 
eallunge  aflfgde,  and  his  fyrwitnysse  faederlice  miltsode.  Se 
halga  8a  sona  andwyrde,  “ Id  8inuin  gedwylde  dearnunge 
miltsige,  gif  8u  8a  gesih8e  mid  swigan  bediglast,  o8paet  min 
sawui  heonon  si8ige,  of  andwerdum  life  gela8od  to  heofonan.” 
Cu8berhtus  8a  mid  gebede  his  sceaweres  seocnysse  gehaelde, 
and  his  fyrwites  ganges  gylt  forgeaf.  Fela  wundra  wurdon 
geworhte  8urh  8one  halgan  Cu8berht,  ac  we  wylla8  for 
sceortnysse  sutne  forsuwian,  8y-la»8e  8eos  racu  eow  to  lang 
8ince. 

Witodlice  Cu8berhtus  ferde,  swa  swa  his  gewuna  wses, 
ymbe  geleaffulre  bodunge,  pset  he  8am  ungeleeredum  folce 
lifes  weig  tehte  ; pa  fleah  sum  earn  setforan  him  on  si8e,  and 
he  his  geferan  befrman  ongann,  hwa  hi  to  8am  dsege  afedan 
sceolde  ? Da  cwae8  his  gefera,  pset  he  gefyrn  smeade  hwser 
hi  bigleofan  biddan  sceoldon,  8a8a  hi  8a  fare  ferdon  buton 
wiste.  Cu8berhtus  8a  him  togeanes  cw«8,  “ La  hwaet  se 
iElmihtiga  God  maeg  for-ea8e  unc  purh  8isne  earn  set  fore- 


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stranger  was  an  angel  and  not  a man,  who  had  brought  him 
the  heavenly  food,  and  recked  not  of  the  earthly. 

The  beforesaid  holy  man  was  wont  to  go  at  night  to  the 
sea,  and  stand  in  the  salt  ocean  up  to  his  neck,  singing  his 
prayers.  Then  one  night  another  monk  awaited  his  coming, 
and  at  a slow  pace  followed  his  footsteps,  till  they  both  came 
to  the  sea.  Then  Cuthberht  did  as  was  his  wont,  sang  his 
prayers  in  the  sea-wave,  standing  up  to  the  neck,  and  after- 
wards bowed  his  knees  in  the  sand,  with  palms  outstretched 
to  the  heavenly  firmament.  Lo  then  came  two  seals  from 
the  sea-ground,  and  they  with  their  fur  dried  bis  feet,  and 
with  their  breath  warmed  his  limbs,  and  afterwards  by  a sign 
begged  his  blessing,  lying  at  his  feet  on  the  fallow  sand. 
Then  Cuthberht  sent  the  marine  animals  to  the  sea  with  a 
sincere  blessing,  and  at  morning  tide  sought  the  mynster. 
Then  the  monk  became  greatly  terrified,  and  ill  at  early  morn 
prostrated  himself  at  the  knees  of  the  saint,  praying  that 
be  would  wholly  drive  away  his  ailment,  and  paternally 
compassionate  his  curiosity.  The  saint  forthwith  answered, 
“ I will  privily  compassionate  thy  error,  if  thou  with  silence 
wilt  conceal  that  sight,  until  my  soul  shall  have  journeyed 
hence,  called  from  the  present  life  to  heaven.”  Cuthberht 
then  by  prayer  healed  the  sickness  of  bis  observer,  and  for- 
gave him  the  guilt  of  his  walk  of  curiosity.  Many  wonders 
were  wrought  by  the  holy  Cuthberht,  but  we  will  for  short- 
ness pass  some  in  silence,  iest  this  narrative  appear  too  long 
to  you. 

But  Cuthberht,  as  was  his  wont,  went  preaching  the  faith, 
that  he  might  teach  the  ignorant  people  the  way  of  life,  when 
an  eagle  flew  before  him  on  his  journey,  and  he  began  asking 
bis  companion,  who  for  that  day  should  give  them  food  ? 
Then  said  his  companion,  that  he  had  long  been  considering 
where  they  should  ask  for  sustenance,  as  they  had  gone  the 
journey  without  provisions.  Then  Cuthberht  said  to  him, 
“Lo  Almighty  God  can  very  easily  provide  food  for  us 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


sceawian,  se$e  giu  &r  Elian  afedde  )>urh  $one  sweartan  hremrn, 
aer  he  to  heofonan  siSode.”  Hi  "Sa  ferdon  forS-sr8igende, 
and  efne  se  earn  on  'Sam  ofre  gesast,  raid  fisce  geflogen,  )>one 
he  'Saerrihte  gefeng.  pa  cwae$  se  halga  to  his  geferan,  “ Yra 
to  *8ara  earne,  and  him  of-anim  )?aes  fisces  dael  *8e  he  gefangen 
haefS,  unc  to  gereorde.  Sy  16f  ®ara  iElmihtigan,  ]>e  unc  iSurh 
•Sisne  fugel  fedan  wolde.  Syle  swa-*Seah  sumne  dael  ‘Sam 
earne  to  edleane  his  geswinces.” 

Hi  ftaaefter  gereorde  on  heora  weg  ferdon,  and  CuSberhtus 
■Sam  folce  faegere  bodade,  paet  hi  waere  waeron  wrS  deofles 
syrwum,  py-lees  Se  he  mid  leasunge  heora  geleafan  awyrde, 
and  fram  $aere  bodunge  heora  m6d  abrude.  paet  folc  $a  faer- 
lice  ongann  forJS-araesan  betwux  )?yssere  minegunge,  raicclum 
bepaeht,  )>aet  hi  See  re  lare  to  lyt  gy  radon.  Hwaet  se  swicola 
feond  hi  swiSe  bedydrode,  swilce  iSaer  sura  hu9  softlice  for- 
burne,  brastligende  raid  brandum,  gedwyniorlice  swa-'Seah. 
pa  wolde  ^aet  folc  ]?aet  fyr  adwaescan,  gif  bit  aenig  waeta  wanian 
mihte : ac  iSaes  halgan  andwerdnyss  eaSelice  acwencte  )?aes 
deofles  dyderunge,  J?e  hi  dwoliice  filigdon,  and  $aes  lifes  word 
lythwon  gymdon.  paet  folc  iSa  ofscaraod  ongean  cyrde  to 
Saere  lare  $e  hi  £er  forleton,  biddende  aet  Sam  lareowe  li'Se 
miltsunge,  )>aet  hi  his  lare  a?r  to  lyt  gymdon,  ’SaSa  he  -5a 
fraecednysse  him  fore  saede. 

Cu*Sberhtu8  swa-$eah  on  oftrum  tiraan  eall-byrnende  hCis 
ana  ahredde  wtfS  fyres  dare,  raid  halgum  ben  urn,  and  $one 
windes  blaed  aweg  fligde,  se$e  &x  for  oft  ‘Sa  aettrigan  flan 
deoflicere  costnunge  on  him  sylfum  adwaescte,  }>urh  gescyld- 
nysse  soSes  Drihtnes.  He  wolde  gelorae  leodum  bodian  on 
fyrlenum  lande  unforhtigende.  Hwaet  ’Sa  him  geuSe  se 
iElmihtiga  God  fa5gre  getingnysse  *Sara  folce  to  lare,  and  him 
men  ne  mihton  heora  mod  behydan,  ac  hi  eadmodlice  him 
geandetton  heora  digelnyssa,  and  elles  ne  dorston,  and  be 
his  dihte  digellice  gebetton. 


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through  this  eagle,  who  of  yore  fed  Elijah  through  the  swart 
raven,  before  he  journeyed  to  heaven.”  They  then  went  on 
journeying,  and  lo,  the  eagle  sat  on  the  shore,  having  flown 
thither  with  a fish  which  he  had  just  caught.  Thereupon 
the  saint  said  to  his  companion,  “ Run  to  the  eagle,  and  take 
from  him  a part  of  the  fish  which  he  has  caught,  for  our  re- 
fection. Praise  be  to  the  Almighty,  who  would  feed  us 
through  this  bird.  But  give  a part  to  the  eagle  in  reward  of 
his  labour.’9 

After  the  repast  they  went  on  their  way,  and  Cuthberht 
beautifully  preached  to  the  people,  that  they  should  be  guarded 
against  the  wiles  of  the  devil,  lest  with  leasing  he  should 
corrupt  their  faith,  and  draw  their  minds  from  the  preaching. 
The  people  then  begun  suddenly  to  rush  forth  in  the  midst 
of  this  admonition,  being  greatly  deceived,  so  that  they  too 
little  heeded  the  precepts.  For  the  deceptive  fiend  had  greatly 
deluded  them,  as  if  there  really  were  a house  burning  there, 
crackling  with  brands,  though  illusively.  Then  the  people 
would  extinguish  the  fire,  if  any  water  might  diminish  it : 
but  the  presence  of  the  saint  easily  quenched  the  delusion  of 
the  devil,  whom  they  erringly  had  followed,  and  but  little 
heeded  the  word  of  life.  The  people  then  ashamed  returned 
to  the  instruction  that  they  had  before  left,  praying  their 
teacher’s  kind  pity  for  having  before  too  little  heeded  his 
precepts,  when  he  related  the  peril  before  them. 

But  Cuthberht  at  another  time  saved  alone  a burning  house 
from  the  fire’s  damage,  with  holy  prayers,  and  drove  away 
the  blast  of  wind,  who  had  ere  very  often  extinguished  the 
envenomed  darts  of  devilish  temptation  directed  against  him- 
self, through  the  protection  of  the  righteous  Lord.  He  would 
oftentimes  fearlessly  preach  to  the  people  in  a distant  land. 
Verily  the  Almighty  had  given  him  a sweet  eloquence  for 
people’s  instruction,  and  men  could  not  hide  their  minds  from 
him,  but  humbly  confessed  their  secrets  to  him,  and  durst  not 
do  otherwise,  and  by  his  direction  privily  made  atonement. 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


Sum  eawfaest  man  eac  swilce  haefde  micele  cySSe  to  'Sam 
halgan  CuSberhte,  and  gelomlice  his  lire  breac.  pa  geti- 
mode  his  wife  wyrs  Sonne  he  beSorfte,  pet  heo  Surh  wod- 
nysse  micclum  waes  gedreht.  pa  com  se  eawfaesta  to  Sam 
eadigan  CuSberhte,  and  he  waes  on  Sam  timan  to  prafoste 
geset  on  Sam  munuc-life  pe  is  Lindisfamea  gehaten.  pa  ne 
mihte  he  for  sceame  him  openlice  secgan,  paet  his  eawfaeste 
wif  on  Saere  wodnysse  lffig ; ac  baed  paet  he  asende  sumne 
broSer,  pe  hire  gerihta  gedon  mihte,  «rSan  Se  heo  of  life 
gelsed  wurde.  Da  wiste  CuSberhtus  eal  be  Sam  wife,  and 
wolde  Jmrh  hine  sylfne  sona  hi  geneosian  ; forSan  Se  heo 
£rSon  eawfaest  leofode,  Seah  Se  se  unsiS  hire  swa  gelumpe. 
pa  begann  se  wer  dreorig  wepan,  anSracigende  Saes  unge- 
limpes.  CuSberhtus  hine  Sa  mid  wordum  gefrefrode,  cwaeS 
paet  se  deofol,  pe  hire  derigan  wolde,  on  his  geneosunge  for- 
laetan  sceolde,  and  mid  micelre  fyrhte  aweg  fleon,  and  past 
wif  mid  gewitte  wel  sprecende  him  togeanes  gin,  and  his 
bridel  onfSn.  Hit  Sa  gelamp,  be  Saes  lareowes  wordum,  pet 
peat  wif  gewittig  hine  mid  wordum  gegrette,  baed  pet  heo 
moste  him  mete  gearcian,  and  cydde  hti  se  deofol  hi  dear- 
nunge  forlet,  and  swiSe  forhtigende  fleames  cepte,  SaSa  se 
halga  pder  siSode. 

CuSberhtus  se  halga  siSSan  gefremode  mihtiglice  wundra, 
on  Sam  mynstre  wunigende.  Begin n Sa  on  mdde  micclum 
smeagan  hi  he  Saes  folces  lof  forfleon  mihte,  J>y-laes  Se  he 
wurde  to  hlisful  on  worulde,  and  pes  heofenlican  lofes  fremde 
waere.  Wolde  Sa  instandende  ancer-lif  adreogan,  and  on 
digelnysse  eallunge  drohtnian.  Ferde  Sa  to  Fame,  on  flow- 
endre  ySe.  paet  igland  is  eal  beworpen  mid  sealtum  brym- 
me,  on  sae  middan ; and  wiSinnan  eall,  £r  Sam  fyrste,  mid 
sweartum  gas  turn  swiSe  waes  afylled,  swa  p&t  men  ne  miht- 
on  p moldan  bugian,  for  Seowracan  sweartra  deofla ; ac  hi 
ealle  Sa  endemes  flugon,  and  pet  igland  eallunge  gerym- 
don  Sam  aeSelan  cempan ; and  he  Saer  ina  wunode,  orsorh 
heora  indan,  jmrh  JElmihtigne  God.  pa  waes  past  igland 


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A pious  man  also  had  great  intimacy  with  the  holy  Cuth- 
berht, and  frequently  enjoyed  his  instruction.  It  befell  his 
wife  worse  than  he  needed,  so  that  she  was  greatly  afflicted 
by  madness.  Thereupon  the  pious  man  came  to  the  blessed 
Cuthberht,  and  he  was  at  that  time  set  as  provost  in  the  mo* 
nastery  which  is  at  Lindisfame.  But  he  could  not  for  shame 
openly  say  to  him  that  his  pious  wife  lay  in  a state  of  mad- 
ness ; but  begged  that  he  would  send  a brother  to  perform 
her  last  offices,  before  she  were  taken  from  life.  But  Cuth- 
berht knew  all  about  the  woman,  and  would  himself  imme- 
diately visit  her ; because  she  had  previously  lived  piously, 
although  misfortune  had  so  befallen  her.  Then  the  man 
began  sadly  to  weep,  deploring  his  misfortune.  But  Cuth- 
berht by  bis  words  comforted  him,  and  said  that  the  devil, 
who  would  injure  her,  should  on  his  visit  forsake  her,  and 
flee  away  in  great  fright,  and  the  woman  in  her  senses,  well 
speaking,  come  to  meet  him,  and  receive  bis  bridle.  It  hap- 
pened, according  to  the  teacher’s  words,  that  the  woman  in 
her  senses  greeted  him  by  words,  prayed  that  she  might 
prepare  him  meat,  and  informed  him  how  the  devil  had 
secretly  left  her,  and,  greatly  fearing,  had  taken  flight,  while 
the  saint  was  journeying  thither. 

The  holy  Cuthberht  afterwards  performed  mighty  wonders 
while  dwelling  in  the  mynster.  He  then  began  to  devise  in 
his  mind  how  he  might  flee  from  the  people’s  praise,  lest  he 
should  be  too  famous  in  the  world  and  a stranger  to  heavenly 
praise.  He  would,  therefore,  lead  a solitary  anchorite  life, 
and  live  wholly  in  obscurity.  Whereupon  he  went  to  Faroe 
in  the  flowing  wave.  That  island  is  all  beaten  by  the  salt 
ocean,  in  the  middle  of  the  sea ; and  all  within,  before  that 
time,  was  very  full  of  swart  ghosts,  so  that  men  could  not 
cultivate  the  soil  for  the  threats  of  the  swart  devils;  but 
they  at  last  all  fled  and  entirely  vacated  the  island  to  the 
noble  champion  ; and  he  there  dwelt  alone,  regardless  of  their 
envy,  through  Almighty  God.  But  that  island  was  wholly 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


mid  ealle  bedaeled  waeterea  wynsumnysse,  on  Sam  westum 
cludum,  ac  se  halga  wer  Sa  aona  het  ]?a  heardnysse  swiSe 
holian  on  middan  Saere  flore  his  faegeran  botlea,  and  }?aet 
waeter  aeddre  Sa  wynsum  asprang,  werod  on  swjecce,  J>am 
were  to  brice,  seSe  hwilon  waeter  to  winlicum  swaecce  wun- 
dorlice  awende,  SaSa  hit  wolde  God. 

Se  halga  Sa  het  him  bringan  seed ; wolde  on  ‘Sam  westene 
waestmes  tilian,  gif  hit  swa  geuSe  se  ^Elmihtiga  God,  j>ae t he 
mid  his  foton  hine  fed  an  moste.  He  seow  Sa  hwaete  on 
beswuncenum  lande,  ac  hit  to  waestme  aspringan  ne  moste, 
ne  furSon  mid  gaerse  growende  naes.  pa  bet  he  him  bringan 
bere  to  s£de,  and  ofer  telcne  timan  Sa  eorSan  aseow.  Hit 
weox  Sa  mid  wynne,  and  wel  gerfpode.  pa  woldon  hremmas 
hine  bereafian  aet  hia  gedeorfum,  gif  hi  doraton.  Da  cwaeS 
ae  halga  to  Sam  heard-nebbum, “Gif  ae iElmihtiga eow  Siaes 
geuSe,  brucaS  )?aera  waestma,  and  me  ne  biddaS.  Gif  he 
Sonne  eow  Sises  ne  getiSode,  gewltaS  aweg,  waelhreowe 
fugelas,  to  eowrum  eSele,  of  Sisuin  Iglande.”  Hwaet  Sa 
hremmas  Sa  ricene  flagon,  ealle  tosomne,  ofer  Sone  seal  tan 
brym,  and  ae  halga  Sa  his  ges winces  breac. 

Eft  Sa  siSSan  oSre  twegen  swearte  hremmas  siSlice  comon, 
and  his  bus  taeron  mid  heardum  bile,  and  to  neste  baeron, 
heora  briddum  to  hleowSe.  paa  eac  se  eadiga  mid  ealle 
afltgde  of  Sam  eSele  mid  anum  worde : ac  Sn  Saera  fugela  eft 
fleogende  com  ymbe  Sry  dagas  )?earle  dreorig,  fleah  to  hia 
foton,  swiSe  biddende  past  he  on  Sam  lande  lybban  moste, 
symie  unscaeSSig,  and  his  gefera  samod.  Hwaet  Sa  ae  halga 
him  pes  geuSe,  and  hi  lustbaere  }?aet  land  gesohton,  and  broht- 
on  Sam  lareowe  lac  to  medes,  swines  ryal  his  scon  to  ge- 
dreoge ; and  hi  Saer  siSSau  unscaeSSige  wunedon. 

Da  wolde  se  halga  sum  hua  timbrian  to  his  nedbricum, 
mid  his  gebroSra  fultume.  Da  baed  he  hi  anre  sylle,  }?eet  he 
mihte  J>aet  hfis  on  Sa  s£  healfe  mid  j?*ere  underlecgan.  pa  ge- 
broSra him  beheton,  paet  hi  woldon  ^aet  treow,  ponne  hi  eft 


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deprived  of  the  blessing  of  water  in  its  barren  rocks,  but  the 
holy  man  forthwith  bade  the  hardness  be  hollowed,  in  the 
middle  of  the  floor  of  his  fair  dwelling,  and  the  pleasant 
water  then  quickly  sprang  up,  sweet  in  taste,  for  the  man’s 
use,  who  on  a time  wonderfully  turned  water  to  winelike 
flavour,  when  God  so  willed  it. 

The  saint  then  ordered  seed  to  be  brought  him ; he  would 
in  the  waste  cultivate  earth’s  fruits,  if  it  so  should  grant  Al- 
mighty God,  that  he  with  his  feet  might  feed  himself.  He 
then  sowed  wheat  on  prepared  land,  but  it  could  not  spring  up 
to  fruit,  nor  was  it  even  growing  with  grass.  Then  he  bade 
barley  be  brought  him  for  seed,  and  after  the  season  sowed 
the  earth.  It  waxed  abundantly  and  well  ripened.  Then 
would  the  ravens  rob  him  at  his  labours,  if  they  durst.  Then 
said  the  saint  to  the  hard-nibbed  ones,  u If  the  Almighty 
have  allowed  you  this,  partake  of  the  fruits,  and  ask  not  me. 
But  if  he  have  not  granted  it  to  you,  depart,  bloodthirsty 
birds,  to  your  own  home  from  this  island.”  Whereupon  the 
ravens  instantly  fled  all  together,  over  the  salt  sea,  and  the 
saint  then  enjoyed  his  labour. 

After  that  two  other  swart  ravens  came  journeying,  and 
tore  [the  thatch  of]  his  house  with  their  hard  bills,  and  bare 
it  to  their  nest,  as  a shelter  for  their  young  ones.  These  also 
the  blessed  man  drove  from  the  place  with  a word  : but  one 
of  those  birds,  flying  back,  came  after  three  days  exceedingly 
sad,  and  flew  to  his  feet,  earnestly  praying  that  he  might  live 
in  that  land  ever  harmless,  and  his  mate  with  him.  Where- 
upon the  holy  man  granted  him  this,  aud  they  joyfully  sought 
that  land,  and  brought  to  the  teacher  a gift  as  reward,  swine’s 
fat  to  oil  his  shoes  ; and  they  afterwards  abode  there  harm- 
less. 

Then  the  saint  would  build  a house  for  his  use,  with  the 
aid  of  his  brothers.  He,  therefore,  begged  of  them  a log, 
that  he  might  support  the  house  with  it  on  the  sea  side. 
The  brothers  promised  him  that  they  would  bring  the  tree 

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comon  him  gebringan.  Da  comon  hi,  swa  swa  hi  cwsedon, 
and  wurdon  swa-5eah  5aes  treowes  ungemyndige;  ac  se 
iElmihtiga  God  his  waes  gemyndig,  and  him  5a  sylle  sylf 
asende  mid  |?am  saelicum  flode ; and  pm t Add  hi  awearp  5aer 
5aer  he  sylf  smeade  j?aet  hds  to  araerenne,  on  5am  sealtum 
ofre.  pa  wunode  se  halga  wer  manega  gear  on  5am  ancer- 
life  swi5lice  sti5e,  and  hine  geneosodon  geldme  eawfaeste 
menn,  and  be  his  lare  heora  lif  gerihtlaehton. 

Da  com  him  to  sum  abbudysse,  seo  waes  iElflaed  gehaten, 
5aes  cyninges  sweoster  Ecgfrides,  wolde  jmrh  his  mynegung- 
um  hire  m6d  getrymman.  pa  betwux  heora  spraece  began n 
heo  to  halsigenne  5one  halgan  wer  J^net  he  sceolde  hire  sec- 
gan  hd  lange  hire  bro5or  Ecgfridus  moste  his  rices  brucan. 
pa  andwyrde  hire  se  halga  mid  twylicere  spraece,  and  cwae5, 
“ For  nahte  bi5  geteald  anes  geares  lust,  pmr  ‘See r se  swearta 
dea5  onsigende  bi5.”  Da  undergeat  heo  peat  se  broker  ne 
moste  his  lifes  brucan  ofer  5am  in  urn  geare,  and  Jraerrihte 
dreoriglice  wepende  hine  befrati,  “ La  leof,  sege  me,  hw a 
sceal  to  his  rice  fon,  j>onne  he  broker  naefS,  ne  he  beam  ne 
belaef5.”  Da  cwae5  se  halga  wer  eft  to  5am  maedene,  " Se 
iElmihtiga  Scyppend  haefS  gehealden  sumne  gecorenne  J>ys- 
sere  leode  to  cyninge,  and  se  bi5  5e  swa  leof  swa  nu  is  se 
056^’*  pa  gedyrstlaehte  J?aet  maeden  J?aet  heo  him  5a-gyt  to 
spraec,  and  cwae5,  “ Mislice  smeagaS  manna  heortan,  sume 
wilnia5  ge5inc5e  jjyssere  worulde,  sume  gefylla5  heora  fra- 
cedan  lustas,  and  hi  ealle  sy55an  sorhlice  waedlia5,  pu  for- 
sihst  5one  healican  wurSmynt,  and  5e  is  leofre  on  5isum 
wacum  scraefum  5onne  5u  on  healle  healic  biscop  sitte.”  Da 
cwae5  se  witega,  pmt  he  wur5e  naere  swa  miccles  hides,  ne 
5aes  heahsetles,  ac  swa-Jjeah  nan  man  Godes  mihte  ne  for- 
flihS  on  nanimi  heolstrum  heofenan,  oppe  eoriSan,  oppe  sai 
5riddan.  “ Ic  gelyfe  swa-5eah,  gif  se  iElmihtiga  me  b£ett 
prns  hides  beon,  pmt  ic  eft  mote  5is  i gland  gesecan,  aefter 
twegra  geara  ymbrene,  and  5yses  e5eles  brucan.  Ic  bidde 
pe,  JElflaed,  pmt  5u  uncre  spraece  on  minum  life  ninum  ne 
umeldige.'’ 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  147 

when  they  again  came  to  him.  They  came,  indeed,  as  they 
had  said,  but  were,  notwithstanding,  unmindful  of  the  tree ; 
but  Almighty  God  was  mindful  of  it,  and  sent  him  the  log 
himself  with  the  sea  flood ; and  the  flood  cast  it  where  he 
himself  thought  of  erecting  the  house  on  the  salt  shore. 
There  the  saint  dwelt  many  years,  living  very  rigidly  an 
anchoret’s  life,  and  pious  men  frequently  visited  him,  and  by 
his  instruction  rectified  their  )ive3. 

Then  came  to  him  an  abbess  who  was  named  iGlflsed,  a 
sister  of  king  Ecgfrith ; she  would  by  his  admonitions  fortify 
her  mind.  Amid  their  discourse  she  began  to  beseech  the 
holy  man  to  inform  her  how  long  her  brother  Ecgfrith  might 
possess  his  kingdom.  Whereupon  the  saint  answered  her 
with  ambiguous  speech,  and  said,  “As  naught  is  counted 
one  year’s  pleasure,  where  swart  death  is  impending.”  Then 
she  understood  that  her  brother  might  not  enjoy  his  life  over 
that  one  year,  and  straightways  sadly  weeping,  asked  him, 
“ O dear  friend,  tell  me  who  shall  succeed  to  his  kingdom, 
since  he  has  no  brother  nor  leaves  he  a child.”  Then  said  the 
holy  man  again  to  the  maiden,  “ The  Almighty  Creator  has 
preserved  a chosen  one  for  king  of  this  nation,  and  he  will 
be  as  dear  to  thee  as  is  now  the  other.”  The  maiden  yet 
ventured  to  speak  to  him  again,  and  said,  “ Diversely  cogi- 
tate the  hearts  of  men ; some  desire  honour  of  this  world, 
some  satisfy  their  shameful  lusts,  and  they  all  afterwards  are 
poor.  Thou  despisest  high  dignity,  and  to  thee  it  is  more 
desirable  to  sit  in  this  mean  hovel  than  as  a high  bishop  in 
hall.”  Then  the  prophet  said,  that  he  was  not  worthy  of  so 
great  a state,  nor  of  the  lofty  seat,  but,  nevertheless,  no  man 
could  flee  from  the  power  of  God  in  any  recesses  of  heaven, 
or  of  earth,  or,  thirdly,  of  sea.  “ I believe,  however,  if  the 
Almighty  commanded  me  to  be  of  that  degree,  that  I should 
again  seek  this  island  after  the  course  of  two  years,  and  enjoy 
this  country.  I beseech  thee,  iElflied,  that  thou  mention  not 
our  discourse  to  any  one  during  my  life.” 

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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


Mfter  ?isum  wordura  wear?  gemot  gehaefd,  and  Ecgfridus 
{?aeron  gesa?t,  and  peodorus,  ?ises  lglandes  ercebiscop,  mid 
manegum  o?rum  ge?ungenum  witum ; and  hi  ealle  fmmodlice 
jH>ne  eadigan  Cu?berhtum  to  biscope  gecuron.  Da  sendon 
hf  8ona  gewritu  mid  )>am  aerende  to  ?am  eadigan  were,  ac  hi 
ne  mihton  hine  of  his  mynstre  gebringan.  pa  reow  se  cyning 
sylf  Ecgfridus  to  ?am  lglande,  and  Trumwine  biscop  mid 
o?rum  eawfaestum  werum,  and  hi  ftone  halgan  swrSe  halso- 
don,  heora  cneow  bigdon,  and  mid  tearum  baedon,  o?}>aet  hi 
hine  wepende  of  -8am  westene  atugon  to  fiam  sino?e  samod 
mid  him,  and  he  ?one  had  be  heora  haese  underfeng,  swa  swa 
hit  gefyrn  aer  ges^ed  waes  ?urh  ?aes  cildes  mu?,  and  jraes 
maeran  biscopes  Boisiles,  ?e  him  mid  so?re  witegunge  his 
lifes  endebyrdnysse  saede. 

On  ?am  ylcan  geare  wearS  eac  ofslegen  Ecgfridus  se  ae’Sela 
cyning  on  his  un3i?e,  ?a?a  he  on  Peohtum  began n to  feoht- 
enne  to  dyrstelice  ofer  Drihtnes  willan,  and  his  cyfes-borena 
bro?or  siftSan  rixode,  se?e  for  wisdome  wende  to  Scottum, 
J?aet  he  aelSeodig  on  lare  ge?uge.  pa  waes  gefylled  seo  fore- 
saede  spraec,  swa  se  halga  wer  saede  Jram  maedene  be  hire  ge- 
bro?rum,  he  biscop  waere.  Hwret  ?a  siS?an  se  halga 
Cuftberhtus,  Lindisfarnensiscere  gela? tinge  leod-biscop,  mid 
ealre  gecneordnysse  his  folces  gymde,  to  geefenhecunge  Saera 
eadigra  apostola,  and  hi  mid  singalum  gebedum  gescylde  wiS 
deofol,  and  mid  halwendum  myngungum  to  heofonan  tihte ; 
and  he  swa  leofode  swa  swa  he  sylf  laerde,  and  a his  bodunga 
raid  gebysnungum  astealde,  and  eac  mid  wundrum  wel  ge- 
glengde,  and  mid  so?re  lufe  symle  geswette,  and  gemetegode 
mid  micclum  ge?ylde,  and  waes  swi?e  estful  on  aelcere  spraece. 
He  nolde  awendan  his  gewunelican  bigleofan,  ne  his  gew£da 
?e  he  on  westene  haefde,  ac  ?a  stiSnyssa  his  stearcan  bigleofan 
betwux  laewedum  folce  on  his  life  geheold.  He  waes  swiBe 
welig  waedlum  and  ?earfum,  and  symle  him  sylfum  swrSp 
hafenleas. 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  149 


After  these  words  a gemdt  was  holden,  and  Ecgfritb  sat 
therein,  and  Theodore,  the  archbishop  of  this  island,  with 
many  other  venerable  councillors ; and  they  all  unanimously 
chose  the  blessed  Cuthberht  for  bishop.  They  then  imme- 
diately sent  letters  with  that  message  to  the  blessed  man, 
but  they  could  not  bring  him  from  his  mynster.  Then  the 
king  himself,  Ecgfrith,  rowed  to  the  island,  and  bishop  Trum- 
wine  with  other  pious  men,  and  they  earnestly  besought  the 
holy  man,  bent  their  knees,  and  with  tears  prayed  him,  until 
they  drew  him  weeping  from  the  waste  to  the  synod  together 
with  them,  and  he  at  their  command  undertook  the  dignity, 
as  it  had  long  ago  been  said  by  the  mouth  of  the  child,  and 
by  that  of  the  great  bishop  Boisil,  who  with  true  prophecy 
had  said  to  him  the  course  of  his  life. 

In  the  same  year  also  Ecgfrith,  the  noble  king,  was  slain 
in  his  unfortunate  expedition,  when  he  too  rashly,  against 
the  Lord’s  will,  resolved  to  make  war  on  the  Piets,  and  his 
base-bom  brother  afterwards  reigned,  who  for  the  sake  of 
wisdom  had  gone  to  the  Scots,  that  he  might  increase  in 
learning  in  a foreign  land.  Then  was  fulfilled  the  before- 
said  speech,  as  the  holy  man  had  said  it  to  the  maiden  of  her 
brother,  before  he  was  a bishop.  The  holy  Cuthberht  then, 
suffragan  bishop  of  the  church  of  Lindisfarne,  with  all  dili- 
gence took  care  of  his  people,  in  imitation  of  the  blessed 
apostles,  and  with  continual  prayers  shielded  them  against 
the  devil,  and  with  salutary  admonitions  excited  them  to 
heaven ; and  he  so  lived  as  he  himself  taught,  and  always 
confirmed  his  preachings  with  examples,  and  also  well  em- 
bellished them  with  miracles,  and  constantly  sweetened  them 
with  true  love,  and  tempered  them  with  great  patience,  and 
was  very  devout  in  every  speech.  He  would  not  change  his 
usual  diet,  nor  his  garments  that  he  had  in  the  wilderness, 
but  held  to  the  severities  of  his  hard  diet  among  lay  people 
during  his  life.  He  was  very  wealthy  for  the  poor  and  needy, 
and  always  very  indigent  for  himself. 


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DEPOSITIO  S.  CUTHBERHTI  EPISCOPI. 


pa  geworhte  he  fela  wundra  eac  binnon  Sam  fyrate  Se  he 
biscop  waes.  Mid  halgum  wsetere  he  gehaelde  sum  wif,  anes 
ealdormannes  aewe,  fram  earmlicere  coSe,  and  heo  sona  gesund 
him  sylfum  Senode.  Eft  on  Saere  ylcan  tide  he  mid  ele  ge- 
smyrode  an  licgende  maeden  on  langsumum  sare,  Surh  hefig- 
tymum  beafod-ece,  and  hire  sona  wees  bet.  Sum  eawfsest 
wer  wees  eac  yfele  gehaefd,  and  laeg  set  forSsiSe,  his  freondum 
orwene  : }>a  hsefde  heora  sum  haligne  hlaf,  |*)ne  se  eadiga  wer 
65r  gebletsode,  and  he  Sone  J>aerrihte  on  weeter  bedypte,  and 
his  Sdligum  maege  on  )>one  mu *8  begeat,  and  he  Saerrihte  )>eet 
adl  gestilde.  Eac  on  oSrum  timan  sum  adlig  cniht  faerlice 
wearS  geferod  aetforan  Sam  witan,  SaSa  he  mid  lare  geond 
land  ferde.  pa  baedon  Sa  barmen  his  bletsunge  georne,  and 
he  Saerrihte  |>one  cniht  araerde,  swa  )?aet  he  gesundful  siSode 
on  fotum,  seSe  on  bare  Jnder  geboren  waes.  Sum  earm  moder 
uneaSelice  baer  hire  sSmcuce  cild,  swiSe  dreorig,  on  Sam 
ylcan  wege  J?e  se  wita  ferde.  pa  besargode  he  Saere  sorhfullan 
meder,  and  geswaeslice  Sa  hire  sunu  cyste ; cwaeS  J>aet  hire 
cild  gesund  beon  sceolde,  and  eal  hire  hiwisc  haelSe  brucan  : 
and  Sees  witegan  w6rd  wurdon  gefyllede. 

^Elflaed  Sa  eft,  pset  aeSele  maeden,  )>one  halgan  lareow  to 
hire  gelaSode.  Da  ges£t  he  aet  mysan,  micclum  onbryrd  he 
beseah  to  heofonum,  and  his  sex  awearp.  pa  axode  hine  seo 
eadige  faemne,  hwi  he  swa  hraedlice  his  gereord  forlete  ? Da 
cwaeS  se  biscop  mid  onbryrdum  m6de,  “ Efne  nu  ic  geseah 
englas  ferigan  gesselige  sawle  of  Sinum  boclande  to  healicre 
heofenan  mid  halgum  sange,  and  his  nama  Se  biS  ardlice 
gecydd  on  aerne-merigen,  )?onne  ic  ofirige  Gode  J?a  liflican 
16c  on  geleaffulre  cyrcan.”  Hit  wearS  Sa  gewidmaersod,  swa 
swa  se  witega  cwaeS,  )>aet  hire  liyrdeman  Surh  holdraedene  Sa 
sume  Sc  astah,  and  his  orf  laeswode  mid  treowenum  helme, 
and  he  hearde  feoll,  gewat  of  worulde,  mid  wuldre  to  Gode, 
for  Saere  hylde  his  hirdraedene.  HwS  meeg  aefre  ealle  ge- 
reccan  }?a  mihtigan  tacna  Sises  halgan  weres,  hu  oft  h6  eaSe- 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  151 


He  also  wrought  many  miracles  during  the  time  that  he 
was  a bishop.  With  holy  water  he  healed  a woman,  the  wife 
of  an  ealdorman,  from  a miserable  disease,  and  she  being  soon 
well  ministered  to  him.  Again,  at  the  same  time,  he  anointed 
with  oil  a maiden  lying  in  longsome  pain  through  a tedious 
head-ache,  and  she  was  forthwith  better.  A pious  man  also 
was  sorely  afflicted,. and  lay  at  the  point  of  death,  given  over 
by  his  frieods:  one  of  them,  however,  had  holy  bread,  which 
the  blessed  man  had  previously  blessed,  and  he  straightways 
dipt  it  in  water,  and  poured  it  into  the  mouth  of  his  sick 
kinsman,  and  straightways  stilled  the  sickness.  At  another 
time  also  a sick  boy  was  suddenly  borne  before  the  sage, 
when  he  was  on  a journey  of  instruction  through  the  coun- 
try. The  bearers  then  earnestly  craved  his  blessing,  and  he 
straightways  raised  up  the  boy,  so  that  he  went  sound  on 
foot  who  had  been  borne  thither  on  a bier.  A poor  mother 
bore  with  difficulty  her  half-dead  child,  very  sad,  on  the  same 
way  which  the  sage  was  going.  He  then  had  pity  on  the 
sorrowful  mother,  and  kindly  kissed  her  son,  saying  that  her 
child  should  be  well,  and  all  her  family  enjoy  health : and 
the  words  of  the  prophet  were  fulfilled. 

ASlflffid  afterwards,  the  noble  maiden,  invited  to  her  the 
holy  teacher.  While  sitting  at  table,  greatly  moved  he  looked 
towards  heaven,  and  cast  away  his  knife.  The  blessed  female 
then  asked  him  why  he  so  quickly  left  his  meal  ? Then  said 
the  bishop,  with  excited  mind,  “ Lo,  just  now  I saw  angels 
bearing  a blessed  soul  from  thy  bdcland  to  high  heaven  with 
holy  song,  and  his  name  will  be  forthwith  known  to  thee  at 
early  morn,  when  I offer  to  God  the  vital  gift  in  the  faithful 
church.”  It  was  then  published  abroad,  as  the  prophet  had 
said,  that  her  herdsman,  in  discharge  of  his  duty,  bad  ascended 
an  oak,  and  was  feeding  his  cattle  with  its  woody  crown,  and 
he  fell  hardly,  and  departed  from  the  world,  with  glory  to 
God,  through  kindness  to  his  herd.  Who  may  ever  relate 
all  the  mighty  miracles  of  this  holy  man,  how  often  he  easily 


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DEPOSITIO  S.  CUTHBERHT1  EPISCOPI. 


lice  adlige  gehaelde,  and  fa  sweartau  gastas  synile  afligde, 
and  fa?gra  manna  forSsiS  foregleaw  s^ede,  wis  Surh  witegunge 
wisdomes  gastes  ? 

pa  wunode  sum  sacerd  swiSe  gelyfed  on  ancer-setle,  sefter 
his  lare,  and  on  gehwilcum  geare  hine  geueosode,  Here- 
berhtus  gehaten,  hohful  on  mode.  CuSberhtus  Sa  sona  hine 
on-sundron  gespraec,  cwaeS  paet  he  -8a  sceolde  swiSlice  befri- 
nan  his  nyd^earfnysse,  ah  his  nextan  daege,  cwsbS  past  he  ne 
moste  on  menniscum  life  hine  eft  geseon  of  Sam  andweardan 
daege.  Hereberhtus  Sa  swiSe  h6hful  wearS,  and  feol  to  his 
fotum  mid  flowendum  tearum,  baed  paet  he  moste  him  mid 
simian  to  heofenlicum  Srymme  of  Sysum  gewinne,  swa  swa 
he  on  life  his  lare  gehyrsumode.  Hwaet  Sa  se  biscop  his 
cneowa  gebigde  to  Sissere  bene  mid  bliSurn  mode,  and  syS- 
San  Sone  sacerd  sona  gefrefrode,  cwaeS  paet  him  geuSe  se 
iElmihtiga  Wealdend  paet  hi  aetsomne  siSian  moston  of  Sisutn 
earfoSnyssum  to  ecere  myrhSe.  Hereberhtus  Sa  ham  ge- 
wende,  and  on  leger-bedde  licgende  abad  J>aes  oSres  geend- 
unge  mid  adliura  lymum.  CuSberhtus  se  halga  fa  swiSe 
onette  to  Sam  ancer-setle  Seer  be  ah  gesaet;  Surh  halige 
myngunge  Mihtige6  Drihtnes,  wolde  on  Sam  lande  his  lif 
geendian,  per  Seer  he  £r  lange  lybbende  drohtnode ; and  he 
on  Sam  lande  Sa  gelegered  wearS,  on  his  forSsiSe  swiSe  fus 
to  Gode,  on  Sam  Sriddan  geare  his  biscophades;  and  on 
Sisum  daege  to  Drihtue  gew&t,  and  Hereberhtus  samod,  se 
halga  sacerd,  swa  swa  hi  on  life  tih  geleornodou,  farh  Godes 
Gast,  mid  godum  willan.  His  lie  wearS  bebyrgedon  Lindis- 
farneiscre  cyrcan,  far  wurdon  geworhte  wundra  forwel  feia 
Surh  geearnungum  his  eadigan  lifes.  pa  gelicode  hit  Sam 
leod-biscope  Eadberhte  sylfum,  his  eeftergengan,  fat  he  his 
lichaman  up  Sa  gelogode,  on  Sam  endlyftan  geare  his  geend- 
unge.  pa  wearS  fat  halige  lie  hal  on  eorSan  gernet,  gesund- 
ful  licgende,  swilce  he  slapende  waere,  liSe  bige  on  limum, 
swa  swa  he  geled  wees. 


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THE  DEPOSITION  OF  ST.  CUTHBERHT,  BISHOP.  153 


healed  the  sick,  and  constantly  drove  away  the  swart  spirits, 
and  the  departure  of  men  marked  for  death  sagaciously  fore- 
told, wise  through  prophecy  in  the  spirit  of  wisdom  ? 

There  dwelt  in  a hermitage  a priest  very  orthodox,  accord- 
ing to  bis  precepts,  and  visited  him  every  year,  called  Here- 
berht,  of  pensive  mind.  Cuthberht  then  soon  spake  with  him 
apart,  saying  he  should  then  fully  ask  what  he  needed,  ere  his 
last  day,  and  said  that  he  might  not  again  see  him  in  human 
life,  from  that  present  day.  Hereberht  was  then  very  sad,  and 
fell  at  his  feet  with  flowing  tears,  praying  that  he  might  journey 
with  him  to  heavenly  glory  from  this  toil,  as  he  had  in  life 
obeyed  his  precepts.  The  bishop  hereupon  bowed  his  knees 
at  this  prayer  with  cheerful  mind,  and  immediately  after- 
wards comforted  the  priest,  saying  that  the  Almighty  Ruler 
had  granted  them  that  they  might  journey  together  from  these 
tribulations  to  everlasting  joy.  Hereberht  then  returned 
home,  and  lying  on  his  sick-bed  awaited  the  other’s  end 
with  afflicted  limbs.  Cuthberht  the  holy  then  with  all  speed 
hastened  to  the  hermitage  where  he  had  before  been  seated ; 
through  the  monition  of  the  Mighty  Lord,  he  would  in  that 
land  end  his  life,  where  he  had  living  long  before  passed  his 
days;  and  in  that  land  he  was  then  confined  to  his  bed,  very 
rapidly  hastening  on  his  departure  hence  to  God,  in  the  third 
year  of  his  bishophood  ; and  on  this  day  went  to  the  Lord, 
and  Hereberht  with  him,  the  holy  priest,  as  they  in  life  had 
before  been  informed,  through  the  Spirit  of  God,  with  good 
will.  His  body  was  buried  in  the  church  of  Lindisfame, 
where  very  many  wonders  were  wrought  through  the  merits 
of  his  blessed  life.  It  afterwards  pleased  the  suffragan  bishop 
Eadberht  himself,  his  successor,  that  he  would  have  his  body 
placed  there,  in  the  eleventh  year  after  his  [Cuthberht’s] 
death.  Then  the  holy  corpse  was  found  lying  in  the  earth 
whole  and  sound,  as  if  he  were  sleeping,  pliant  in  the  limbs, 
so  as  he  had  been  laid. 


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Sy  wuldor  and  lof  jjam  welegan  Drihtne,  seSe  his  gecorenan 
swa  cystelice  wurSaS,  aefter  deadlicum  life  mid  him  lybbende 
a on  ecnysse  ealra  worulda.  Amen. 


XII.  KL.  APRILIS. 

SCI  6ENEDICTI  ABBATIS. 

BENEDICTUS  se  halga  Abbud  on  Sisum  andwerdum  daege 
gewSt  of  'Sisum  deadlicum  life  to  Sam  ecan,  Se  he  tin  deoplice 
mid  haligre  drohtnunge  geearnode. 

He  wees  of  eawfaestum  raagum  aeScllice  geboren,  and  hi 
hine  on  cildhade  to  lare  befaeston  on  Romebyrig  gelseredum 
uSwitum.  paSa  he  on  wisdome  wel  Seonde  waes,  Sa  began n 
he  to  onscunigenne  woruld -manna  unSeawas,  and  sceoc  digel- 
lice  of  Saere  by  rig,  and  him  folgode  his  foster- moder,  oSfraet 
hi  becomon  to  Saere  stowe  Se  is  Efide  gehaten,  and  eawfaeste 
menn  hine  Saer  sume  hwile  geletton.  Da  abaed  bis  fostor- 
moder  an  hridder,  and  tobaerst  on  emtwa  on  Saere  laene.  Seo 
fostor-modor  Sa  sarlice  weop  for  Saere  awyrdan  laene,  ac  se 
eawfaesta  Benedictus  besargode  his  fostor-moder  sarnysse 
swiSe  arfaestlice,  and  genam  Sa  sticcu  )>aes  toclofenan  hrid- 
dores,  and  mid  wope  on  his  gebedum  cneowode.  Ac  SaSa 
he  of  his  gebedum  aras,  Sa  gemette  he  )>aet  faet  wiS  hine  lie- 
gende  swa  gehal  J?aet  Saer  nan  cinu  on  naes  gesewen.  pa 
wearS  pis  wundor  on  Saere  stowe  sona  gewidmaersod,  and  hi 
for  wundrunge  paet  hridder  up-ahengon  aet  heora  cyrcan  geate, 
paet  men  mihton  tocnawan  ]?aes  maeran  Benedictes  maerSa, 
hwylce  geSincSe  he  haefde  aetforan  Gode  Sa  giu  on  his  cild- 
hade. 

Ac  Benedictus  gewilnode  swiSor  to  Soligenne  earfoSuyssa 
and  geswinc  for  Gode,  Jnmne  he  cepte  woruldlice  he[runga, 
oSSe  Juses  lifes  hlisan,  and  forfleah  )?a  deoruunga  J?a  fostor- 


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Be  glory  and  praise  to  the  bounteous  Lord,  who  so  muni- 
ficently honours  his  chosen,  after  mortal  life  living  with  him 
to  all  eternity.  Amen. 


MARCH  XXI. 

ST.  BENEDICT,  ABBOT. 

BENEDICT,  the  holy  Abbot,  on  this  present  day  departed 
from  this  mortal  life  to  the  life  everlasting,  which  he  had 
before  truly  merited  by  his  holy  conduct. 

He  was  nobly  born  of  pious  parents,  and  they  in  his  child- 
hood intrusted  him  for  instruction  to  learned  philosophers  at 
Rome.  When  he  was  well  thriving  in  wisdom  he  began  to 
shun  the  immoralities  of  worldly  men,  and  fled  secretly  from 
the  city,  and  his  foster-mother  followed  him,  till  they  came 
to  the  place  which  is  called  Effide,  and  pious  men  there  some 
while  detained  him.  His  foster-mother  there  borrowed  a win- 
nowing sieve,  and  it  brake  in  two  during  the  loan.  The  foster- 
mother  then  sorely  wept  for  the  injured  loan,  but  the  pious 
Benedict  grieved  for  his  foster-mother’s  affliction  very  affec- 
tionately, and  took  the  pieces  of  the  split  sieve,  and  weeping 
knelt  down  in  prayer.  But  when  he  arose  from  his  prayers, 
he  found  the  vessel  lying  by  him  so  whole  that  no  chink 
was  visible  in  it.  This  miracle  was  soon  made  known  in  the 
place,  and  as  an  object  of  wonder  they  hung  up  the  sieve  at 
their  church  gate,  that  men  might  know  of  the  glories  of  the 
great  Benedict,  what  honour  he  had  before  God  already  in 
his  childhood. 

But  Benedict  desired  rather  to  undergo  hardships  and  toil 
for  God,  than  he  cared  for  worldly  [praises,  or  renown  of 
this  life,  and  secretly  fled  from  his  foster-mother  to  a desolate 


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modor  to  anre  westenre  stowe,  pe  is  Sublacus  gecweden, 
feowertig  mila  fram  Romebyrig,  paer  bine  afedde  sum  eaw- 
faest  munuc,  Romanus  hatte,  preo  gear,  and  him  to  munuc- 
licum  gyrlum  fylste.  pa  aheng  se  munuc  ane  ly tie  bellan  on 
•Sam  stan-clude,  paet  Benedictus  mihte  gehyran,  purh  Saere 
bellan  sweg,  hwaeune  he  his  bigleofan  paer  feccan  sceolde  j 
forSan  pe  se  Romanus  ne  mihte  him  to  gegan  for  'Sam  stan- 
clude.  pa  sume  daege,  se  niSfulla  deofol,  pe  andode  on  Sacs 
munuces  soSan  lufe,  and  on  Sees  oSres  bigleofan,  wearp  Sa 
aenne  stSn  to  Saere  bellan,  paet  heo  eall  tosprang ; ac  se  aeSela 
munuc  ne  geswac  na  Se  hraSor  pam  oSrum  to  penigenne  on 
gedafenlicum  tidum.  ^Efter  Sysum  geswutelode  se  ^El- 
mihtiga  God  sumum  arwurSan  maesse-preoste  be  Sam  halgan 
Benedicte,  and  se  preost  pa  hine  gesohte  on  Easter-tide  mid 
Uicum,  swa  swa  him  beboden  waes.  He  Sa  hine  gemette,  on 
Sam  halgan  Easter-daege,  on  anum  scraefe,  and  hine  gespraec, 
and  he  wearS  pa  cuS  hyrdemannum,  and  his  nama  geond  eall 
sprang.  Hwaet  Sa  forwel  maenige  hine  geneosodon,  and  him 
lichamlice  bigleofan  brohton,  and  he  him  of  his  muSe  }>a  heo- 
fonlican  hire  forgeaf,  heora  sawle  to  bigleofan. 

On  sumum  daege,  paSa  he  ana  waes,  pa  com  him  to  se 
costere.  Witodlice  £n  blac  prostle  flicorode  ymbe  his  neb 
swa  gemahlice,  paet  he  hi  mid  his  handa  gefon  mihte,  gif  he 
swa  wolde  3 ac  he  hine  bletsode  mid  paere  halgan  rode-tacne, 
and  se  fugol  sona  aweg  gewSt.  pa  gestod  hine  swa  micel 
lichamlic  costung,  paet  he  uneaSe  paere  lichamlican  ontend- 
nysse  wiSstandau  mihte ; pa  beSohte  he  hine  sylfne,  and  un- 
scrydde  hine  ealne,  and  wylode  hine  sylfne  on  Sam  piccum 
bremlum  and  pornum  and  netelum,  Se  paer  on  Sam  westene 
piece  stodon,  swa  lange  paet  he  eall  toclifrod  aras,  and  swa 
purh  Saere  hyde  wunda  adwaesete  his  mddes  wunda;  forSan 
Se  he  awende  pone  unlust  to  sarnysse,  and  purh  pa  yttran 
ontendnysse  acwencte  pa  inran.  Witodlice  he  oferswiSde  pa 
synne,  forSan  Se  he  awende  pa  ontendnysse.  SoSlice  of 
Saere  tide,  swa  swa  he  sylf  sySSan  saede,  aelc  gallic  ontendnys 


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place  which  is  called  Subiaco,  forty  miles  from  Rome, 
where  a pious  monk  fed  him,  called  Romanus,  for  three 
years,  and  helped  him  to  monastic  garments.  The  monk  then 
hung  a little  bell  on  the  stony  rock,  that  Benedict  might  hear, 
by  the  sound  of  that  bell,  when  he  should  thence  fetch  his 
nourishment;  because  Romanus  could  not  go  to  him  by 
reason  of  the  stony  rock.  Then  one  day,  the  envious  devil, 
who  was  jealous  of  the  monk's  true  love,  and  of  the  other’s 
nourishment,  cast  a stone  at  the  bell,  so  that  it  brake  in 
pieces;  but  the  noble  monk  refrained  not  the  more  from 
serving  the  other  at  fitting  times.  After  this  Almighty  God 
made  known  to  a venerable  mass-priest  concerning  the  holy 
Benedict,  and  the  priest  sought  him  at  Easter-tide  with  gifts, 
as  he  had  been  commanded.  He  found  him,  on  the  holy 
Easter-day,  in  a cave,  and  addressed  him,  and  he  then  be- 
came known  to  the  herdsmen,  and  his  name  pervaded  every- 
where. Whereupon  very  many  visited  him,  and  brought  him 
bodily  food,  and  he  from  his  mouth  gave  them  heavenly  lore, 
as  food  for  their  souls. 

One  day,  when  he  was  alone,  the  tempter  came  to  him. 
A black  throstle  to  wit  flickered  about  his  face  so  boldly,  that 
he  could  have  taken  it  with  his  hand,  if  he  had  so  desired ; 
but  he  blessed  himself  with  the  holy  sign  of  the  cross,  and 
the  bird  instantly  went  away.  He  was  then  assailed  with  so 
great  a corporal  temptation,  that  he  could  hardly  withstand 
the  bodily  fervour ; but  he  bethought  himself,  and  unclothed 
himself  entirely,  and  rolled  himself  in  the  thick  brambles  and 
thorns  and  nettles,  which  stood  thickly  there  in  the  wilder- 
ness, so  long  that  he  arose  all  scratched,  and  so  through  the 
wounds  of  the  skin  extinguished  the  wounds  of  his  mind ; for 
he  turned  evil  lust  to  pain,  and  through  outward  inflammation 
quenched  the  inward.  Verily  he  overcame  sin,  in  changing 
the  excitement.  But  from  that  time,  as  he  himself  afterwards 


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S.  BENEDICTI  ABBATIS. 


wear#  eallunga  on  him  adwaesced,  and  he  ntefre  syftSan  naht 
#yllices  on  him  sylfum  ne  gefredde. 

pa  wees  J?aer  gehende  sum  raunuc-lif,  and  heora  abbud  wees 
j m niwan  forSfaren  : f?a  comon  hi  ealle  to  #am  halgan  Bene- 
dicte,  and  mid  micelre  anraednysse  baedon  past  he  heora  abbud 
beon  sceolde.  He  #a  wiScwae#  mid  langsumere  elcunge,  and 
slede,  J?aet  heora  jraawas  ne  mihton  his  dihte  ge#waerlaecan ; 
ac  #a#a  hi  anraedlice  on  ‘Saere  bene  )?urhwunodon,  J>a  set 
nextan  getvSode  he  him,  and  on  heora  mynstre  regollice 
drohtnunge  astealde.  Hi  #a  gesawon  paet  heora  wohnys  on 
$am  regole  his  rihtwisnysse  aetspearn,  forSan  )w  hi  ne  moston 
Jmrh  unalyfedlice  weorc  faran,  swa  swa  hi  a?r  gewunode 
wseron.  pa  begunnon  hi  to  cidenne  aerest  him  betwynan, 
paet  hi  his  ealdordomes  baedon,  and  }>a  set  nextan  rseddon  j?aet 
hi  mid  attre  hine  acwealdon.  Gemengdon  #a  unlybban  to 
his  drence,  and  se  )>eu  stod  feorran  mid  anum  glsesenum  faete, 
on  *5am  wees  wtnes  drenc  mid  j?am  cwealmbaerum  attre 
gemenged.  Se  )?en  #a,  aefter  mynsterlicum  J>eawe,  to  his 
bletsunge  mid  #am  faete  aleat,  and  he  mid  rode-tSene  paet  faet 
of  his  setle  bletsode,  and  hit  )?serrihte  }/urh  #a  bletsunge  to- 
baerst,  swilce  be  for  rode-tacne  sumne  stan  }>aeron  bewurpe. 
Da  ongeat  se  halga  wer  paet  se  drenc  deadbaera  waes,  ]?a$a  he 
ne  mihte  lifes  tacn  aberan ; and  ]>aerrihte  arlis,  and  mid 
glaeduro  m6de  )ia  gebro#ru  gespraec : €t  GebroSru,  miltsige 
eow  se  iElmihtiga  God  : hwi  wolde  ge  me  J?as  Jring  gebeodan  ? 
Ne  saede  ic  eow  on  aer  ]?aet  me  and  eow  ne  mihte  gewurSan  ? 
Fara#  nu,  and  seca#  eow  ealdor  aefter  eowerum  J?eawum,  for- 
#an  }>e  ge  ne  magon  me  heonon-for#  habban.”  And  he  J?a 
gecyrde  to  #am  westene,  and  his  sylfes  gymde. 


Hwaet  )?a  him  fleowon  to  forwel  menige,  and  hi  gegade* 
rodon  to  )>eowdome  drohtnigende,  swa  J?ae t he  getimbrode  on 
#aere  stowe,  jiurh  Cristes  ful turn,  twelf  mynstru,  on  #am 
aenlipium  he  gesette  twelf  munecas,  and  ane  feawa  he  geheold 


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6T.  BENEDICT,  ABBOT. 


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said,  all  lustful  fervour  was  in  him  totally  extinguished,  and 
he  never  afterwards  felt  anything  of  the  same  kind  in  himself. 

There  was  near  at  hand  a monastery,  the  abbot  of  which 
was  lately  deceased  : they  all  then  came  to  the  holy  Benedict, 
and  with  great  perseverance  prayed  that  he  would  be  their 
abbot.  He  refused  for  a long  time,  and  said,  that  their 
manners  might  not  accord  with  his  disposition ; but  when 
they  perseveringly  persisted  in  their  prayer,  he  at  last  granted 
it  to  them,  and  established  a course  of  regular  life  in  their 
mynster.  They  then  saw  that  their  depravity  spurned  at 
the  rule  of  his  righteousness,  because  they  might  not  proceed 
in  unallowed  works,  as  they  had  before  been  accustomed  to. 
They  then  begun  to  quarrel,  first  among  themselves,  that 
they  had  prayed  for  his  superiority,  aud  at  last  counselled 
to  kill  him  with  poison.  They  mingled  then  venom  in  his 
drink,  and  the  servant  stood  at  a distance  with  a glass  ves- 
sel, in  which  was  a drink  made  of  wine  mingled  with  the 
deadly  poison.  The  servant  then,  according  to  monastic 
usage,  bowed  with  the  vessel  for  his  blessing,  and  he  with  the 
sign  of  the  cross  blessed  the  vessel  from  his  seat,  and  through 
the  blessing  it  straightways  burst  in  pieces,  as  if,  instead  of 
signing  it  with  the  cross,  he  had  cast  a stone  on  it.  Then 
the  holy  man  perceived  that  the  drink  was  deadly,  when  it 
could  not  bear  the  token  of  life  5 and  he  straightways  arose, 
and  with  cheerful  spirit  addressed  the  brothers : " Brothers, 
may  Almighty  God  be  merciful  to  you : why  would  ye  impose 
these  things  on  me  ? Said  I not  to  you  before,  that  I and 
you  could  not  agree?  Go  now  and  seek  for  yourselves  a 
superior  according  to  your  own  habits,  for  ye  may  not  hence- 
forth have  me.”  And  he  then  returned  to  the  wilderness 
and  took  care  of  himself. 

Very  many  then  flowed  to  him,  and  they  were  gathered 
together,  living  for  [God's]  service,  so  that  he  built  in  that 
place,  through  Christ’s  support,  twelve  monasteries,  in  each 
of  which  he  placed  twelve  monks,  and  a few  he  retained  with 


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S.  BENEDICT!  ABBATIS. 


mid  him  sylfum.  Ongunnon  pa  Sa  aeSelborenan  on  Rome- 
byrig  him  to  befaestenne  heora  cild  to  Godes  lareowdome,  of 
Sam  waes  sum  gehaten  Placidus,  and  sum  oSer  Maurus.  pa 
sceolde  se  Placidus  feccan  waeter  aet  j>aere  ea,  and  befeol  ofer 
Siam  staeSe  into  )?am  streame.  Da  wiste  se  halga  wer  Bene- 
dictus  jmrh  Godes  Gast,  )?aet  paet  cild  on  micelre  frecednysse 
wees,  and  cwaeS  to  Maure,  “ BroSor  Maure,  yrn  ricene,  for- 
San  J?e  se  stream  berS  aweg  Placidum.”  Maurus  )?aerrihte 
abaed  his  bletsunge,  and  arn  uppon  j>ara  streame  unmynd- 
lunge,  swilce  he  on  faestre  eorSan  urne,  and  gelaehte  pee t cild 
be  Siam  loccum,  and  mid  swyftum  ryne  to  lande  arn,  and 
undergeat  pa  aet  nextan  peet  he  uppon  Siam  weetere  arn,  and 
)?aes  micclum  wundrode.  pa  cydde  he  his  lareowe  hu  him 
getimode,  and  Benedictus  saede  peet  him  swa  getimode,  }mrh 
Godes  mihte,  for  his  gehyrsumnysse.  And  Maurus  saede,  }>aet 
hit  for  his  haese  swa  gewurde ; and  J?aet  cild  Placidus  cwaeS, 
peet  he  gesawe  bufon  his  heafde  Benedictus  caeppan,  and  him 
waes  geSuht  ]?aet  seo  caeppe  hine  atuge  of  Siam  streame. 

Sum  munuc  waes  unstaeSSig  on  Godes  lofsangum,  and  ne 
mihte  his  tidsangas  gestandan  mid  his  gebroSrum,]  ac  eode 
him  lit  worigcnde.  pa  geseah  se  halga  wer  Benedictus  peet 
se  deofol  on  anes  blacan  cildes  hi  we  teah  lit  Sone  munuc  be 
■Sam  fnaede  his  gyrelan.  Eft  on  oSrum  daege  gemette  Bene- 
dictus Sone  munuc  fram  his  tidsange,  and  gesloh  hine  mid 
his  gyrde,  for  Saere  blindnysse  his  heortan,  and  se  feond  ne 
mihte  hine  sySSan  of  Saere  cyrcan  laedan,  swylce  he  sylf  mid 
Jjaere  gyrde  geslegen  waere. 

Of  Sam  twelf  mynstrum  pe  he  gestaSolode,  waeron  Sreo 
asette  on  healicum  muntum,  and  waes  Sam  gebroSrum  micel 
frecednys  to  astigenne  daeghwomlice  of  pam  cludum  to  waeter- 
scipe ; and  comon  Sa  to  Sam  halgan  were,  biddende  past  he 
Sa  mynstra  gehendor  Sam  waeterscipe  timbrian  sceolde.  He 
Sa  geswaeslice  hi  gefrefrode,  and  on  Saere  ylcan  nihte  astah 
mid  Sam  cilde  Placide,  pc  we  aer  ymbe  spraecon,  up  to  Sam 
munte,  and  Saer  langlice  on  his  gebedum  laeg,  and  mearcode 


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himself.  The  noble-born  of  Rome  begun  then  to  intrust 
their  children  to  him  for  divine  instruction,  of  whom  there 
was  one  named  Placidus,  and  another  Maurus.  Placidus  had 
once  to  fetch  water  at  the  river,  and  fell  over  the  bank  into 
the  stream.  But  the  holy  man  Benedict  knew,  through  the 
Spirit  of  God,  that  the  child  was  in  great  peril,  and  said 
to  Maurus,  " Brother  Maurus,  run  instantly,  for  the  stream 
is  bearing  away  Placidus.*'  Maurus  straightways  besought 
his  blessing,  and  ran  on  the  stream  unmindfully,  as  if  he  were 
running  on  the  firm  earth,  and  seized  the  child  by  the  locks, 
and  with  swift  course  ran  to  land,  and  perceived  then  at  last 
that  he  had  been  running  on  the  water,  and  thereat  greatly 
wondered.  He  then  informed  his  teacher  how  it  had  befallen 
him,  and  Benedict  said  that  it  had  so  befallen  him,  through 
God's  might,  for  his  obedience.  And  Maurus  said  that  it  so 
happened  for  his  command ; and  the  child  Placidus  said,  that 
he  saw  above  his  head  Benedict’s  cowl,  and  it  seemed  to  him 
that  the  cowl  drew  him  from  the  stream. 

A monk  was  irregular  in  God’s  hymns,  and  could  not 
attend  to  his  canonical  hours  with  his  brothers,]  but  went 
out  rambling.  Then  the  holy  man  Benedict  saw  that  the  devil 
in  the  form  of  a black  child  drew  the  monk  out  by  the  hem 
of  his  garment.  Again,  on  another  day,  Benedict  found  the 
monk  away  from  his  canonical  hour,  aud  struck  him  with  his 
rod,  for  the  blindness  of  his  heart,  and  the  fiend  could  not 
afterwards  lead  him  from  the  church,  as  though  he  had  him- 
self been  stricken  with  the  rod. 

Of  the  twelve  mynsters  which  he  founded,  three  were 
placed  in  lofty  mountains,  and  it  was  a great  peril  to  the 
monks  to  descend  daily  from  the  rocks  to  the  aqueduct,  and 
they  came  to  the  holy  man,  praying  that  he  would  build  the 
mynsters  nearer  to  the  water.  But  he  kindly  comforted 
them,  and  in  the  same  night,  with  the  child  Placidus,  of 
whom  we  before  spake,  ascended  the  mountain,  and  there 
lay  long  in  prayer,  and  marked  the  place,  and  went  privily  to 

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S.  BENEDICTI  ABBATIS. 


®a  stowe,  and  eode  digellice  to  mynstre,  and  het  8a  gebro8ru 
si 88 an  paer  adelfan  aenne  gehwaedne  pytt,  8aer  8aer  he  ae r 
gemearcode  : cwa*8  paet  se  iElmihtiga  God  mihte  on  8aes 
muntes  cnolle  him  waeter  for8-ateon,  and  heora  geswinc  him 
aetbredan.  Da  gebro8ra  8a  eodon  be  his  haese  to  8am  mere- 
else,  and  gemetton  8one  clud  8a  iti  swaetende;  and  hi  8a 
hw^thwega  holodon,  and  8aerrihte  paet  waeter  swa  geniht- 
sumlice  lit  fleow,  paet  hit  arn  streamrynes  of  8am  munte,  and 
naefre  si88an  ne  geswSc  his  genihtsumnysse. 

Hwilon  eac  befeoll  an  si8e  of  8am  snaede  into  anura  deopan 
sea*e.  pa  eode  Benedictus  to,  and  wolde  gefrefrian  8one 
wyrhtan  8e  paet  tol  amyrde,  and  heold  8a  pone  sn£ed  bufon 
8am  w*etere  8aer  pae t isen  asanc,  and  8aerrihte  hit  becom 
swymmende  to  8am  snaede,  and  to  8am  8yrle  pe  hit  eer  of- 
asceat. 

pa  wees  sum  maesse-preost  paer  on  neawiste  mid  ni8e 
afylled  ongean  8one  halgan  wer,  his  nama  waes  Florentius,  se 
wolde  habban  swilcne  hlisan  swa  Benedictus,  ac  he  nolde 
herigendlice  lybban.  Wolde  8a  hine  mid  attre  acwellan,  and 
asende  him  aenne  focan  to  lace  mid  attre  gemeneged.  Da 
waes  sum  wilde  hrem  gewunod  paet  he  daeghwomlice  fleah 
fram  wuda  to  mynstre,  and  gefette  his  bigleofan  aet  Bene- 
dictes  handum.  He  8a  wearp  8am  hremme  pone  geaettrodan 
hlaf,  and  bebead  him,  on  Godes  naman,  papt  he  8one  cwelm- 
baeran  hlaf  aweg  baere,  and  on  swilcere  stowe  awurpe,  8aer 
hine  nan  man  findan  ne  mihte.  Se  fugol  wear8  gehyrsum  his 
haesum,  and  mid  pam  hlafe  to  wuda  tengde,  and  sy88an  ymbe 
8reora  tida  faece  fette  his  bigleofan,  swa  his  gewuna  waes. 
pa  undergeat  se  preost  paet  he  ne  mihte  8one  halgan  wer 
lichamlice  acwellan,  and  wolde  8a  his  leorning-cnihta  sawla 
fordon,  and  gemacode  paet  seofon  nacode  wimmen  urnon 
plegende  on  heora  gesih8um,  paet  heora  m6d  wurde  ontend  to 
galnysse,  purh  8aera  scylcena  plegan.  pa  geseah  se  halga 
wer  paes  arleasan  preostes  ni8fullan  ehtnysse,  and  wende  8a 
aweg  mid  his  gebro8rum  fram  8aere  stowe,  py-laes  8e  aenig 


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the  mynster,  and  then  bade  the  brothers  dig  a moderate- sized 
pit  there  where  he  had  previously  marked,  saying  that  Al- 
mighty God  could  on  the  mountain’s  summit  draw  forth  water 
for  them,  and  withdraw  from  them  their  toil.  The  brothers 
then  at  his  command  went  to  the  place  marked,  and  found  the 
rock  for  some  time  sweating,  and  they  hollowed  it  a little,  and 
straightways  the  water  flowed  out  so  abundantly,  that  it  ran 
streaming  from  the  mountain,  and  never  afterwards  ceased 
its  abundance. 

At  one  time  a sithe  fell  from  the  handle  into  a deep  pit. 
Benedict  then  went,  and  would  comfort  the  labourer  who  had 
lost  the  tool,  and  held  the  handle  above  the  water  where  the 
iron  had  sunk,  and  straightways  it  came  swimming  to  the 
handle,  and  to  the  hole  out  of  which  it  had  fallen. 

Then  there  was  a mass-priest  in  the  neighbourhood  filled 
with  envy  against  the  holy  man,  his  name  was  Florentius, 
who  would  have  as  great  renown  as  Benedict,  but  he  would 
not  live  praiseworthily.  He  would  then  kill  him  with  poison, 
and  sent  him  a loaf  as  a gift  mixed  with  poison.  There  was 
then  a wild  raven  accustomed  to  fly  daily  from  the  wood  to 
the  mynster,  and  fetch  his  food  from  the  hands  of  Benedict. 
He  threw  to  the  raven  the  poisoned  bread,  and  commanded 
him  in  God’s  name  to  bare  away  the  deadly  loaf,  and  cast  it 
in  such  a place  as  where  no  one  could  find  it.  The  bird  was" 
obedient  to  his  commands,  and  with  the  bread  hastened  to 
the  wood,  and  after  about  three  hours’  space  fetched  his  food, 
as  was  his  wont.  When  the  priest  perceived  that  he  could 
not  bodily  kill  the  holy  man,  then  would  he  fordo  the  souls 
of  his  disciples,  and  caused  seven  naked  women  to  run  play- 
ing in  their  sight,  that  their  minds  might  be  inflamed  to  lust 
through  the  play  of  those  harlots.  When  the  holy  man  saw 
the  envious  persecution  of  the  impious  priest,  he  went  with 
his  brothers  from  the  place,  lest  any  of  his  disciples  might 

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his  leorning-cnihta  Jmrh  his  andan  losian  sceolde.  Hwaet8a, 
se  preost  stod  on  his  up-flora  micclum  faegnigende  8ae s o8res 
fram-faeres ; ac  seo  up-flering  tobaerst  perrihte  under  his 
fotum,  and  hine  egeslice  acwealde,  and  )>set  hfls  eal  ansund 
a8olode,  buton  8aere  an  re  fleringe,  8e  8one  Godes  feond  of- 
8rihte.  Da  geixode  Maurus  hU  '8am  preoste  getimode,  and 
he  mid  blissigendum  mode  cwae8  to  his  lareowe,  “ Gecyrr 
ongean,  forSan  8e  se  preost  8e  'Sin  ehte  is  adwaesced.”  Be- 
nedictus  8a  mid  swaerlicum  heofungum  bemaende  J?aet  bis 
leorning-cild  Maurus  8ae s oSres  deaSes  faegnian  sceolde,  and 
taehte  him  J>aes  deed  bote,  bebeodende  {?set  lie  on  his  feondes 
forwyrde  faegnian  ne  sceolde. 

Benedictus  )ra  ferde  to  8am  munte  ye  is  gecweden  Casinum, 
se  astlh8  up  8reo  mila  on  heannysse.  Baer  waes  gewurSod 
fram  ealdum  dagum  sum  lise8engild  pse t waes  gehateu  Apollo. 
Da  towende  se  halga  wer  J>ae t deofolgild  grundlunge,  and 
araerde  8aer  cyrcan  See  Martine  to  wurSmynte,  and  o8er 
gebed-hfls  8am  halgan  Fulluhtere  Iohanne  to  life,  and  J>aet 
b»8ene  landfolc  to  Cristes  geleafan  mid  singalre  bodunge 
gebigde.  pa  ne  mihte  se  ealda  deofol  J>as  daeda  mid  swigan 
forberan,  ac  mid  openlicere  gesih8e  hine  seteowode  8am 
balgan  were,  on  atelicum  hlwe,  mid  byrnendum  mu8e  and 
figenum  eagum,  wedende  him  togeanes,  and  mid  micclum 
hreame  his  si8  bemaende,  swa  Jjaet  8a  gebro8ru  8a  deofellican 
stemne  swutellice  gehyrdon.  Mt  fruman  he  hine  clypode  be 
his  naman,  “ Benedicte,”  ymt  is,  ‘Gebletsod.’  Da  suwade 
se  halga  wer,  and  se  deofol  {’aerrihte  eft  clypode,  “ Maledicte, 
non  Benedicte,  pu  awyrigeda,  and  na  gebletsod,  hwaet  witst 
8u  me,  hwl  ehtst  8u  min  ?”  paer  laeg  8a  sum  ormaeta  stan, 
on  middan  j?am  getimbrungum,  8one  woldon  8a  wyrhtan  to 
8am  weorce  ahebban,  ac  hi  ealle  ne  mihton  hine  aweegan, 
forSan  8e  se  ungesewenlica  deofol  pae r on-uppan  saet.  Da 
wyrhtan  8a  clypedon  8one  halgan  wer,  and  hi  com  sona,  and 
mid  gebede  j?one  deofol  afligde,  and  his  bletsunge  sealde,  and 
hi  8one  stin  swa  leohtlice  ahofon,  swilce  he  buton  hefe  waere. 


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H55 


perish  through  his  jealousy.  Whereupon  the  priest  stood  in 
his  upper  floor  greatly  rejoicing  at  the  other’s  departure;  but 
the  upper  flooring  straightways  burst  asunder  under  his  feet, 
and  awfully  killed  him,  and  the  house  continued  sound, 
except  that  one  flooring,  which  had  crushed  the  foe  of  God. 
When  Maurus  heard  how  it  had  befallen  the  priest,  he  with 
joyful  mind  said  to  his  instructor,  “ Return,  for  the  priest 
who  persecuted  thee  is  extinguished/'  Benedict  then  with 
grievous  lamentations  bewailed  that  his  disciple  Maurus 
should  rejoice  at  the  other's  death,  and  therefore  enjoined 
him  a penance,  commanding  that  he  should  not  rejoice  in  the 
destruction  of  his  foe. 

Benedict  then  went  to  the  mountain  which  is  called  Cas- 
sino,  which  rises  up  three  miles  in  height.  There  was  wor- 
shiped from  days  of  old  an  idol  that  was  called  Apollo.  The 
holy  man  then  overthrew  the  idol  from  its  foundation,  and 
raised  there  a church  to  the  honour  of  St.  Martin,  and 
another  oratory  to  the  praise  of  the  holy  Baptist  John,  and 
turned  the  heathen  country  folk  to  the  faith  of  Christ  by 
constant  preaching.  Now  the  old  devil  could  not  endure  these 
deeds  in  silence,  but  openly  to  view  appeared  to  the  holy 
man,  in  a horrid  form,  with  burning  mouth  and  flaming  eyes 
raging  towards  him,  and  with  a great  cry  bewailed  his  lot,  so 
that  the  brothers  plainly  heard  the  devilish  voice.  At  first 
he  called  him  by  his  name,  “ Benedictus,”  that  is.  Blessed . 
Then  the  holy  man  was  silent,  and  the  devil  forthwith  again 
cried,  “ Maledictus,  non  Benedictus,  thou  accursed,  and  not 
blessed,  wherefore  dost  thou  torment  me,  why  dost  thou  per- 
secute me  ?"  There  lay  there  an  immense  stone,  in  the  midst 
of  the  buildings,  which  the  workmen  wished  to  raise  to  the 
work,  but  they  all  could  not  move  it,  because  the  invisible 
devil  sat  upon  it.  The  workmen  thereupon  called  the  holy 
man,  and  he  came  instantly,  and  by  prayer  drove  away  the 
devil,  and  gave  his  blessing,  and  they  raised  the  stone  as 
lightly  as  if  it  were  without  weight.  The  holy  man  then 


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S.  BENEDICT!  ABB  ATI  S. 


Se  halga  wer  8a  het  delfan  8a  eor8an  J?®r  se  stfrn  l®g,  and 
la  gemetton  peer  ane  ®rene  anlicnysse,  pe  se  deofol  |wer  gefri- 
8ode.  pa  wurpon  hi  8a  anlicnysse  inn  to  heora  kycenan, 
and  f®rlice  8a  wear8  him  eallum  ge8uht  swilce  fyr  eode  of 
8®re  anlicnysse,  swa  J?®t  seo  kycene  eal  forburne ; ac  hit  n®s 
swa  him  ge8uht  w®s,  ac  w®s  pfes  deofles  dydrung.  Hi 
urnon  to  ablicgede,  and  woldon  ptet  fyr  mid  watere  ofgeotan. 
Se  halga  wer  com  8a,  and  geseah  hd  se  awyrigeda  gast  hi 
bedydrode,  and  cneowode  }>®rrihte  on  his  gebedum,  and 
gedyde  J>«t  8a  gebro8ra,  pe  w®ron  mid  8am  gedwymorlicum 
fyre  gebysgode,  gesawon  8a  so81ice  |?®t  seo  kycene  gehal 
stod,  ®tforan  heora  gesih8um. 

Eft  sume  d®ge  st8d  se  eadiga  Benedictus  on  his  gebedum, 
and  )?a  gebro8ra  eodon  to  8am  weall-weorce.  pa  ®teowode 
se  deofol  hine  |>am  halgan  were,  and  cw®8  mid  olle  J?®t  he 
wolde  ®t  8am  weorce  gecuman.  Da  sende  Benedictus  swi8e 
hr eed lice  and  warnode  8a  gebro8ra  wi8  J?®s  deofles  to-cyme ; 
ac  ®r  se  ®rendraca  mihte  to  8am  gebroSrum  becuman,  ®r 
h®fde  se  deofol  towend  pone  weall,  and  \vear8  mid  pam  hryre 
sum  munuc-cild  eall  tocwysed,  pa  het  Benedictus  beran  J>a 
tocwysedan  lima  on  anum  hwitle  into  his  gebed-huse,  and 
beclysedre  dura  annedlice  on  his  gebedum  l®g,  08  J>®t  to- 
cwysede  cild,  )7urh  Godes  mihte,  ge-edcucode : wunderlic 
8ing.  On  8®re  ylcan  tide  se  halga  wer  asende  8one  cnapan 
ansundne  eallum  limum  to  8am  weall-weorce,  mid  8®s  dea8e 
se  deofol  wolde  J>one  halgan  wer  gebysmrian  ! 

Hwffit  8a,  se  halga  wer  Benedictus  w®s  8eonde  on  wite- 
gunge,  swa  poet  he,  8urh  Godes  Gast,  mihte  towearde  8ing 
cy8an,  and  8a  8ing  geseah  8urh  witegunge,  8e  him  b®ftan 
gefremede  wurdon.  Hit  w®s  swa  gewunelic  on  his  munuc- 
life,  ptet  8a  gebro8ra  8e  on  sumum  ®rende  lit  gewendon, 
]>®t  hi  ne  moston,  buton  his  leafe,  metes  8icgan,  gif  hi  igd®ges 
to  mynstre  gecyrran  mihton.  pa  on  sumon  d®ge  ferdon 
twegen  gebro8ra  ymbe  J>®s  mynstres  neode,  and  tobr®con 
8one  regol,  swa  )?®t  hi  butan  leafe  mid  sumum  eawf®stum 


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ST.  BENEDICT,  ABBOT. 


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ordered  the  earth  to  be  dug  where  the  stone  had  lain,  and 
they  found  there  a brazen  image,  which  the  devil  had  there 
protected.  They  then  cast  the  image  into  their  kitchen,  and 
suddenly  it  seemed  to  them  all  as  if  fire  issued  from  the 
image,  so  that  the  kitchen  was  all  burning ; but  it  was  not  as 
it  seemed  to  them,  but  was  an  illusion  of  the  devil.  They  ran 
to  appalled,  and  would  extinguish  the  fire  with  water.  Then 
came  the  holy  man,  and  saw  how  the  accursed  spirit  had 
deluded  them,  and  straightways  kneeled  in  prayer,  and  did  so 
that  the  brothers,  who  were  busied  with  the  illusory  fire,  saw 
truly  that  the  kitchen  stood  whole  before  their  sights. 

Again,  one  day  the  blessed  Benedict  was  standing  at  his 
prayers,  and  the  brothers  had  gone  to  the  wall  work.  The 
devil  then  appeared  to  the  holy  man,  and  said  contumeliously 
that  he  would  go  to  the  work.  Thereupon  Benedict  sent  very 
quickly  and  warned  the  brothers  against  the  devil's  coming ; 
but  before  the  messenger  could  come  to  the  brothers,  the 
devil  had  overthrown  the  wall,  and  with  the  fall  a monastic 
child  was  all  crushed.  Benedict  then  bade  them  bear  the 
crushed  limbs  on  a blanket  into  his  oratory,  and,  having 
closed  the  door,  he  lay  steadfastly  in  prayer,  until  the  crushed 
child,  through  God’s  might,  was  requickened : a wonderful 
thing.  At  the  same  time  the  holy  man  sent  the  boy,  sound  in 
all  his  limbs,  to  the  wall  work,  with  whose  death  the  devil 
would  insult  the  holy  man ! 

The  holy  man  Benedict  was,  moreover,  increasing  in  the 
gift  of  prophecy,  so  that  through  God’s  grace  he  could  know 
future  things,  and  through  prophecy  saw  the  things  which 
were  accomplished  after  him.  It  was  usual  in  his  monastery, 
that  those  brothers  who  went  out  on  an  errand  might  not, 
without  his  leave,  partake  of  meat,  if  they  could  on  the  same 
day  return  to  the  mynster.  Then  one  day  two  brothers  went 
about  requisites  of  the  mynster,  and  brake  the  rule,  so  that 
without  leave  they  ate  with  a pious  woman,  and  so  returned 


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S.  BENEDICTI  ABBATIS. 


wife  hi  gereordodon,  and  swa  to  mynstre  gecyrdon.  pa 
befran  se  halga  wer,  on  hwaes  gesthuse  hi  metes  onbirigdon  ? 
Hi  cwsedon  pset  hi  nanes  £tes  on  Baere  fare  ne  onbirigdon. 
Da  genemnode  se  halga  wer  paet  eawfaeste  wif  Be  hi  gelaBode, 
and  Ba  sanda  tealde  Be  heo  him  gebaer,  and  eac  h S oft  hi 
druncon  him  soBlice  slide.  Hi  Ba  feollon  to  his  fotum  afyrhte, 
gecnaewe  heora  gyltes,  and  him  miltsnnge  baedon. 

On  Bam  timan  rixode  sum  reBe  cyning,  se  waes  Totilla 
gehaten ; se  ferde  sume  daege  wiB  fms  halgan  weres  mynster, 
and  sende  his  forridel,  het  cyBan  his  to-cyme  Bam  halgan 
were,  pa  wolde  se  waelhreowa  fandian  hwaeBer  Benedictus 
witegunge  gast  haefde,  and  asende  his  swurdboran,  Riggo 
gehaten,  gescrydne  mid  his  cynelicum  gyrelum,  mid  his 
Begnum  to  Bam  mynstre,  swilce  he  hit  sylf  waere.  pa  ges«t 
Benedictus  forn  ongean  Bam  Riggon,  \>e  mid  Bam  leaslicum 
getote  inn-eode,  Bearle  Brutigende.  Da  clypode  se  eadiga 
Godes  Beow  him  togeanes,  and  cwaeB,  €(  Min  beam,  do  Ba 
gyrlan  Be  fram  J?e  Bu  berst,  ne  sind  hi  na  Bine."  pa  astrehte 
se  Riggo  hine  to  eorBan  mid  eallum  his  geferum  swiBe  forht- 
igende,  ]?eet  hi  his  fandian  dorston,  and  gecyrdon  to  heora 
hlaforde  forhtmode,  cyBende  hd  hrsedlice  hi  arasode  wurdon. 
Totilla  Ba  sylf  to  mynstre  eode,  and  swa  hraBe  swa  he  Bone 
halgan  feorran  sittende  geseah,  swa  astrehte  he  hine  sylfiie  to 
eorBan  wiB  his  weard.  Benedictus  hine  het  arisan,  ac  he  ne 
dorste  aetforan  Bam  halgan  were  on  his  fotum  gestandan.  pa 
eode  se  halga  to  Bam  astrehtan  cyninge,  and  hine  up-ararde, 
and  hine  for  his  weorcum  mid  wordum  Breade,  and  mid  wite- 
gunge gewislice  s&de,  hfi  him  on  his  life  gelimpan  sceolde. 
He  cw»B,  “Fela  jrfela  Bu  wyrcst,  and  fela  Bu  worhtest: 
geswic  nu  eallunga  Binre  unrihtwisnysse.  Witodlice  Bu 
becymst  to  Romebyrig,  ofer  s^  Bu  seglast,  nigon  gear  Bu 
rixast,  on  Bam  teoBan  ]>u  swyltst."  pa  wearB  se  cyning 
Bearle  afyrht  )?urh  Bas  witegunge,  and  b«d  Ba  his  bletsunge, 
and  of  Baere  tide  be  daele  his  reBnysse  geswac.  Him  aeode 
swa  se  halga  him  gewitegode,  \>set  hi  on  Bam  teoBan  geare 
his  cynerices  and  his  lifes  Bolode. 


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ST.  BENEDICT,  ABBOT. 


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I to  the  mynster.  The  holy  man  then  asked  in  whose  hostel 
| they  had  tasted  meat  ? They  said  that  they  had  tasted  no 
food  on  the  way.  The  holy  man  then  named  the  pious  woman 
who  had  invited  them,  and  told  the  dishes  which  she  had  set 
before  them,  and  also  truly  said  to  them  how  often  they  had 
drunk.  They  thereupon  fell  at  his  feet  affrighted,  acknow- 
ledged their  guilt,  and  prayed  to  him  for  mercy. 

At  that  time  reigned  a cruel  king  who  was  called  Totila ; 
he  went  one  day  towards  the  holy  man’s  mynster,  and  sent 
his  harbinger  to  announce  his  coming  to  the  holy  man.  Then 
would  the  bloodthirsty  tyrant  prove  whether  Benedict  had  the 
spirit  of  prophecy,  and  sent  his  swordbearer,  named  Riggo, 
clad  in  his  royal  garments,  with  his  thanes  to  the  mynster,  as 
if  it  were  he  himself.  Then  sat  Benedict  opposite  to  Riggo, 
who  entered  with  the  false  pomp,  strutting  exceedingly. 
Then  cried  the  blessed  servant  of  God  to  him,  and  said, 
“ My  son,  put  from  thee  those  garments  which  thou  bearest, 
they  are  not  thine.’*  Riggo  thereupon  prostrated  himself  on 
1 the  earth,  with  all  his  companions,  greatly  affrighted  that  they 
had  dared  to  prove  him,  and  returned  fearful  to  their  lord, 
announcing  how  quickly  they  had  been  discovered.  Totila 
himself  then  went  to  the  mynster,  and  as  soon  as  he  saw  the 
saint  sitting  afar  off,  he  prostrated  himself  on  the  earth 
towards  him.  Benedict  bade  him  arise,  but  he  durst  not 
1 stand  on  his  feet  before  the  holy  man.  The  saint  then  went 
to  the  prostrate  king,  and  raised  him,  and  reproved  him  with 
words  for  his  works,  and  with  prophecy  truly  said,  how  it 
should  befall  him  in  his  life.  He  said,  “ Many  evils  thou 
workest,  and  many  thou  hast  wrought : cease  now  wholly 
from  thine  unrighteousness.  Verily  thou  wilt  go  to  Rome, 
over  the  sea  thou  wilt  sail,  nine  years  thou  wilt  reign,  in 
the  tenth  thou  wilt  die.”  Then  was  the  king  exceedingly 
^ affrighted  through  this  prophecy,  and  besought  his  blessing, 
and  from  that  time  partly  ceased  from  his  cruelty.  It  befell 
him  so  as  the  saint  had  foretold  him,  that  in  the  tenth  year 
he  lost  his  kingdom  and  his  life. 


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S.  BENEDICTI  ABBATIS. 


On  baere  ylcan  tide  awedde  sum  preost  Aquinenscisre  gela- 
bunge,  and  be  wearS  on  baere  wodnysse  gelaed  to  {’am  eadigan 
Benedicte.  He  ba  }mrh  halgum  benum  Jmne  deofol  adraefde 
of  bam  ofsettan  preoste,  and  hine  bisum  wordum  gespraec, 
“ Far  nd,  and  of  bisum  drege  ne  genealaec  bu  Godes  benung- 
um,  ne  bu  flaesc-mettas  ne  bicge ; and  gif  bu  aefre  gedyrst- 
liehst  |?fiet  bu  Godes  benungum  genealaece,  'bonne  bist  bu  eft 
}>aes  deofles  anwealdum  betaebt/’  Se  preost  ba  ]ns  bebod  to 
langum  fyrste  heold,  and  swa-beah  aet  nextan  baes  halgan 
weres  haese  forseah,  and  mid  dyrstignysse  haligne  had  under- 
feng.  Hwaet  ba,  se  deofol,  be  hine  £r  unbances  forlet,  hine 
sona  gelaehte,  and  ob  deab  gedrehte. 

Sum  eawfaest  man  sende  bam  halgan  were  twegen  butrucas 
mid  wine  to  lace,  be  anum  cnapan.  Da  behydd  se  cnapa 
J>one  oberne  be  wege,  and  aenne  bam  halgan  were  gebrohte. 
lie  underfeng  ba  lac  mid  bancunge,  and  cwaeb  to  bam  cnapan, 
“ Min  beam,  beo  be  waerr  J>aet  bu  ne  drince  of  bam  wine  J>e 
bu  be  wege  hyddest,  ac  ahyld  hit  waerlice;  [>onne  gesihst  bu 
hwaet  beer  on-innan  sticab.”  He  gecyrde  ba  mid  sceame, 
and  ahylde  J>aet  win  waerlice,  and  beer  gewende  ut  of  bam  faetc 
an  fah  naeddre.  Fela  bing  sdede  se  halga  wer  burli  haligre 
witegunge,  be  us  sind  langsume  to  gcreccenne,  and  eow  to 
gehyrenne  on  byssere  scortnysse. 

Sum  aebelboren  cild  heold  leoht  aetforan  his  mysan,  and 
ongann  modigian  }>aet  hit  on  swa  waclicum  bingum  him  wic- 
nian  sceolde.  Se  halga  ba  sona  undergeat  his  modignysse, 
burh  Godes  Gast,  and  hine  bearle  breagende  cwaeb,  “ Brobor, 
bletsa  bine  heortan,”  and  het  animan  Jiaet  leoht  him  of,  and 
hine  sittan ; and  he  saede  his  gebrobrum  baes  cildes  modig- 
nysse  geendebyrdlice. 

On  sumere  tide  com  micel  hunger  on  bam  lande,  and 
gehwaer  J>ae t landfolc  micclum  geangsumode.  pa  getimode 
swa  micel  liafenleast  on  Benedictes  mynstre,  J?eet  ba  gebrobra 
naefdon  buton  fif  hlafas  to  heora  ealra  gereorde.  Se  halga 
wer  ba  Benedictus  mid  geswsesum  wordum  his  gebrobra 


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At  that  same  time  a priest  of  the  church  of  Aquimim  lost 
his  reason,  and  in  his  madness  was  led  to  the  blessed  Bene- 
dict. He  by  holy  prayers  drove  the  devil  from  the  possessed 
priest,  and  spake  to  him  in  these  words,  “ Go  now,  and  from 
this  day  approach  not  God’s  services,  nor  eat  flesh-meats ; 
and  if  thou  ever  darest  to  approach  God’s  services,  then  wilt 
thou  again  be  delivered  into  the  power  of  the  devil.”  The 
priest  held  his  command  for  a long  time,  but,  nevertheless,  at 
last  disregarded  the  command  of  the  holy  man,  and  with 
temerity  undertook  a holy  office.  The  devil  thereupon,  who 
had  before  unwillingly  forsaken  him,  soon  seized  him,  and 
afflicted  him  till  his  death. 

A pious  person  sent  to  the  holy  man  two  flasks  of  wine  as  a 
gift,  by  a boy.  The  boy  then  hid  one  by  the  way  and  brought 
the  other  to  the  holy  man.  He  received  the  gift  with  thanks, 
and  said  to  the  boy,  “ My  child,  be  cautious  not  to  drink  of 
the  wine  which  thou  hast  hidden  by  the  way,  but  incline  it 
carefully;  thou  wilt  then  see  what  is  sticking  within  it.” 
He  returned  then  with  shame,  and  inclined  the  wine  carefully, 
and  there  turned  out  of  the  vessel  a variegated  serpent.  The 
holy  man  said  many  things  through  holy  prophecy,  which  it 
were  tedious  for  us  to  recount,  and  for  you  to  hear  in  this 
shortness. 

A noble-born  child  held  light  before  his  table,  and  began  to 
take  offence  that  he  had  to  serve  him  in  such  mean  things. 
The  saint,  through  God’s  Spirit,  soon  perceived  his  pride, 
and,  severely  reproving  him,  said,  “ Brother,  bless  thy  heart,” 
and  ordered  the  light  to  be  taken  from  him,  and  him  to  sit ; 
and  he  related  to  his  brothers  the  pride  of  the  child  in 
detail. 

At  one  time  a great  famine  came  into  the  land,  and  every- 
where greatly  afflicted  the  country  people.  Then  there  befell 
so  great  a want  in  Benedict’s  mynster,  that  the  brothers  had 
five  loaves  only  for  the  refection  of  them  all.  The  holy  man 
Benedict  then  with  kind  words  comforted  the  sadness  of  his 


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S.  BENEDICTI  ABBATIS. 


unrotnysse  gefrefrode,  and  cwaeb,  “ Nu  to-daeg  we  habbab 
hwonlice  behlaf,  ac  to-merigen  we  sceolon  habban  genibt- 
sumlice.”  Hwaet  ba,  }>ee8  on  merigen  wurdon  gemette  aet- 
foran  heora  gedyrutn  twa  bund  mittan  meluwes  on  faetelsum, 
ba  se  iElmihtiga  God  his  beowum  asende ; ac  swa-beah  nses 
nanum  men  cub  hti  hi  bider  comon. 

Sum  eawfaest  begen  baed  'bone  halgan  wer,  pmt  he  mid  his 
munecum  on  his  lande  him  munuc-lif  araeran  sceolde,  and  he 
lustbaere  baes  getibode,  and  cwaeb  to  bam  gebrobrum  past  he 
wolde  syif  on  bam  daege  be  he  gecwaeb  baer  gecuman,  and 
)>aes  mynstres  getimbrunge  gedihtan.  Da  munecas  ba  ferdon 
be  his  haese  and  bletsunge  to  baes  begenes  lande,  and  georne 
baes  andagan  cepton.  pa  aeteowode  se  halga  wer  Benedictus 
on  swefne  hine  sylfne  bam  munece  }>e  he  to  ealdre  geset 
baefde  ofer  bam  mynstre,  and  his  profoste  samod,  and  hi 
gewissode  swibe  smeabancellice  ymbe  baes  mynstres  gebyt- 
1 ungum,  on  J?aere  nihte  pe  se  andaga  on  merigen  waes.  pa- 
ha  hi  awocon,  se  ealdor  and  his  profost,  ba  rehte  heora  aegber 
obrum  hwaet  hi  on  swefene  gesawon,  and  J?aes  micclum  wun- 
drodon.  Eft  sibban  jra,  se  andaga  agan  waes,  and  se  halga 
wer  ne  com,  swa  swa  he  gecweden  haefde,  ba  comon  hi  eft 
wib  his,  pua  cwebende,  wWe  andbidodon  bin,  halga  feeder, 
p&t  bu  fts  pae a mynstres  gebytlu  dihtan  sceoldest,  and  Jm  ne 
come,  swa  swa  bu  us  behete.”  Da  andwyrde  se  halga,  and 
cwaeb,  “ Mine  gebrobra,  hwi  secge  ge  J>aet  ic  ne  come  ? 
Hwaet  la,  ne  aeteowode  ic  inc  bam  slapendum,  and  ealle  ba 
gebytlunge  gewisslice  taehte  ? Farab  nu,  and  araerab  pazt 
my  ns  ter  swa  swa  ic  eow  on  swefne  dihte.”  Hi  ba  mid 
micelre  wundrunge  to  bam  lande  gewendon,  and  swa  ba 
gebytlunge  gefadedon,  swa  swa  him  on  swefene  aeteowod 
waes. 

Nu  segb  se  halga  Gregorius,  sebe  )?isne  cwyde  on  Leden 
awrftt,  past  God  iElmihtig  getibode  his  leofan  Benedicte,  past 
he  burh  gast  ferde  to  bam  slapendum  gebrobrum,  and  him  to 
bam  gastlican  life  gewissode,  sebe  gift  aer,  burh  his  engel, 


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brothers,  and  said,  “ Now  to-day  we  shall  have  but  little 
remaining,  but  to-morrow  we  shall  have  abundantly.”  Lo 
then  on  the  morning  after  were  found  before  their  doors  two 
hundred  bushels  of  meal  in  sacks,  which  the  Almighty  God 
had  sent  to  his  servants  ; it  was,  however,  known  to  no  man 
how  they  came  thither. 

A pious  thane  prayed  the  holy  man,  that  he  with  his  monks 
would  erect  for  him  a monastery  on  his  land,  and  he  with 
pleasure  consented,  and  said  to  the  brothers  that  he  would 
himself  come  on  a day  which  he  named,  and  direct  the  build- 
ing of  the  mynster.  The  monks  then  went  by  his  command 
and  with  his  blessing  to  the  thane’s  land,  and  anxiously 
awaited  the  day  appointed.  Then  the  holy  man  Benedict 
appeared  in  a dream  to  the  monk  whom  he  had  set  as  principal 
over  the  mynster,  and  to  his  provost  also,  and  directed  them 
very  circumstantially  concerning  the  building  of  the  mynster, 
on  the  night  the  morrow  of  which  was  the  day  appointed. 
When  the  principal  and  his  provost  awoke,  they  related  each 
to  other  what  they  had  seen  in  a dream,  and  thereat  greatly 
wondered.  Again  afterwards,  when  the  appointed  day  was  | 
passed,  and  the  holy  man  came  not,  as  he  had  said,  they  went  | 
back  to  him,  thus  saying,  “ We  awaited  thee,  holy  father, 
that  thou  mightest  direct  us  in  the  building  of  the  mynster, 
and  thou  hast  not  come  as  thou  didst  promise  us.”  Then 
answered  the  saint,  and  said,  “ My  brothers,  why  say  ye  that 
I came  not?  What,  did  I not  appear  to  you  both  while 
sleeping,  and  distinctly  planned  the  whole  building?  Go 
now,  and  erect  the  mynster  as  I directed  you  in  the  dream.” 
They  then  with  great  wondering  went  to  the  land,  and  so 
conducted  the  building  as  had  been  shown  to  them  in  the 
dream. 

Now  the  holy  Gregory,  who  wrote  this  relation  in  Latin, 
says  that  God  Almighty  permitted  his  beloved  Benedict  to 
go  in  spirit  to  the  sleeping  brothers,  and  direct  them  in  the 
spiritual  life,  who  of  old,  through  his  angel,  swiftly  conveyed 


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S.  BENEDICTI  ABBATIS. 


■Sone  witegan  Abbacuc  lichamlice  fram  Iudea  lande  to  Chal- 
dea rice  swiftilice  ferode,  p&t  he  lichamlicne  bigleofan  fam 
hungrian  Danihele  brohte,  seSe  betwux  |?am  leonum  unscyl- 
dig  ascofen  wees. 

Twa  mynecena  wseron  drohtnigende  on  gehendnysse  his 
mynstres  of  seftelborenre  msegSe  asprungene,  f*am  gewicnode 
sum  eawfsest  wer  on  woruld-canim.  pa  wseron  hi  setter 
seJ>elborennysse  oferhydige  and  hearm-cwydole,  and  pone 
seftelan  wer  oft  gedrehton.  Da  cydde  se  eawfaesta  wer  pam 
eadigan  Benedicte  hu  micelne  teonan  he  foriSyldegode  mid 
•5am  foressedum  mynecenum.  Se  halga  wer  asende  $a  to, 
and  him  ftisum  wordum  behead,  “ GerihtlaecaiS  eowere 
tungan  : gif  ge  ne  do$,  ic  eow  atnansumige.”  Hi  swa-$eah 
$urhwunedon  on  lieora  teonfullum  wordum,  and  wurdon  $a 
fserlice  forftferede,  and  binnon  $sere  cyrcan  bebyrigede.  pa 
wses  hit  gewunelic  on  $am  dagum  pset  se  diacon  clypode  set 
selcere  msessan,  &c  $am  husel-gange,  €t  Se  ISe  husel-ganges 
unwurSe  sy,  gange  dt  of  "Ssere  cyrcan.”  Da  wseron  pa  aman- 
sumedan  mynecena  binnon  *$sere  cyrcan  bebyrigede,  swa  swa 
we  ffir  ssedon ; and  hi  arison  of  heora  byrgenum  on  manna 
gesihftum,  and  ut-eodon  be  $ses  diacones  hsese,  forSan  *8e  hi 
wseron  fram  Sam  halgum  husle  ascyrede.  pa  gelamp  him 
swa  set  selcere  msessan,  pset  hi  ne  mihton  wunian  binnon  Saere 
cyrcan  set  $am  husel-gange,  sefter  pses  diacones  clypunge. 
Da  wearS  pis  gecyd  pam  halgan  Benedicte  mid  micelre  dreo- 
rignysse.  Benedictus  pa  sona  asende  ane  ofeletan,  and  h€t 
mid  paere  msessian  for  $am  mynecenum ; cwaeft  pset  hi  si'S'San 
unamansumode  wseron.  His  hses  wearS  gefylled,  and  pa 
mynecena  nsefre  srSfcan  ne  wurdon  gesewene  dt-gangende  set 
$ses  diacones  clypunge,  forSan  *Se  hi  underfengon  pa  halgan 
msensumunge  set  Gode,  purh  his  *Seowan  Benedicte,  pe  hi  ser 
for  heora  stuntum  wordum  ftiwde  to  amansumigenne. 

Sum  munuc-cild  drohtnode  on  his  mynstre,  and  hsefde 
micele  lufe  to  his  fteder  and  to  his  meder.  SwrSor  for  iSaere 


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the  prophet  Habakkuk  bodily  from  the  land  of  Judea  to  the 
kingdom  of  Chaldea,  that  he  might  bring  bodily  sustenance 
to  the  hungry  Daniel,  who  had  been  thrust  guiltless  among 
the  lions. 

Two  mynchens  were  living  in  the  neighbourhood  of  his 
mynster,  sprung  of  a noble  family,  who  in  worldly  cares  were 
served  by  a pious  man.  These  by  reason  of  their  noble  birth 
were  haughty  and  calumnious,  and  often  afflicted  the  noble 
man.  Then  said  the  pious  man  to  the  blessed  Benedict  how 
great  contumely  he  endured  from  the  aforesaid  mynchens. 
Thereupon  the  holy  man  sent  to  them,  and  in  these  words 
enjoined  them,  " Correct  your  tongues : if  ye  do  not,  I will 
excommunicate  you.”  They,  nevertheless,  persisted  in  their 
contumelious  words,  and  then  died  suddenly,  aud  were  buried 
within  the  church.  In  those  days  it  was  usual  for  the  deacon 
to  cry  at  every  mass,  before  the  administering  of  the  house], 
€i  Whosoever  is  unworthy  to  partake  of  the  housel,  go  out  of 
the  church.”  Now  the  excommunicated  mynchens  were,  as 
we  before  said,  buried  within  the  church ; and  they  arose  from 
their  graves  in  sight  of  the  people,  and  went  out  at  the 
deacon's  command,  because  they  had  been  cut  off  from  the 
holy  housel.  It  befell  them  so  at  every  mass,  that  they  could 
not  remain  within  the  church  at  the  administration  of  the 
housel,  after  the  deacon’s  calling.  This  was  then  made 
known  to  the  holy  Benedict  with  great  sadness.  Benedict 
then  instantly  sent  an  oflete,  and  commanded  mass  to  be 
celebrated  with  it  for  the  mynchens,  saying  that  they  would 
afterwards  be  unexcommunicated.  His  command  was  ful- 
filled, and  the  mynchens  were  never  afterwards  seen  going 
out  on  the  deacon’s  calling,  because  they  had  received  the 
holy  communion  from  God,  through  his  servant  Benedict, 
who,  for  tbeir  foolish  words,  had  before  been  instigated  to 
excommunicate  them. 

A monastic  child  lived  in  his  mynster,  and  had  great  love 
for  his  father  and  mother.  He  longed  immoderately  more 


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S.  BENEDICTI  ABB  ATI  S. 


gibbe  prane  for  Godes  daele  wearS  )?&  oflangod  ungemetlice, 
and  am  buton  bletsunge  of  mynstre  to  his  magum,  and  swa 
hra5e  swa  he  him  to  com  ydaeges  swa  gewat  he  of  5isum 
andwerdum  life,  pa  he  bebyriged  wees,  5a  ne  mihte  seo 
byrgen  hine  gehealdan,  ac  wearS  his  lie  on  merigen  afunden 
bufon  J?aere  byrgene.  His  magas  hine  eft  bebyrigdon,  and  he 
wearS  eft  up-aworpen,  and  swa  gelomlice.  pa  magas  5a 
comon,  and  mid  micclum  wope  J>aes  halgan  weres  fet  ge- 
sohton,  his  gife  biddende.  Se  halga  Benedictus  him  sealde 
Godes  husel  mid  his  Sgenre  handa,  and  cwaeS,  “ LecgaS  pis 
halige  husel  uppon  his  breoste,  and  bebyriaS  hine  swa.”  Da 
pis  gedon  waes,  Sa  heold  seo  eorSe  }>one  lichaman,  and  sySSan 
ne  awearp. 

Sum  o'Ser  munuc  wearS  unsta5olfaest  on  his  mynstre,  and 
mid  gemaglicum  benum  gewilnode  paet  he  moste  of  Sam 
munuc-life,  ac  se  halga  wer  him  forwyrnde,  and  swiSe  mid 
wordum  5reade  his  unstaSolfaestnysse.  ^Et  nextan,  SaSa  hG 
swa  fGs  wees,  5a  wearS  se  halga  wer  gehathyrt  5urh  his  un- 
stae55ignysse,  and  het  hine  aweg  faran.  Hwaet  '5a  se  munuc 
Gt-gewat,  and  gemette  sonaaenne  dracan  him  togeanes  stand  - 
ende,  mid  gynigendum  mu5e,  J?aet  he  hine  forswulge.  Se 
munuc  5a  swi5e  bifigende  and  forhtigende  hrymde,  “ Yrna5, 
yma5,  for5an  5e  J?es  draca  me  forswelgan  wile.”  pa  mynster- 
munecas  uraon  to,  and  swa-5eah  nateshwon  pme  dracan  ne 
gesawon,  forSan  pet  waes  se  ungesewenlica  deofol:  ac  hi 
laeddon  5one  munuc  swa  bifigendne  binnou  5am  mynstre. 
He  5a  sona  behet  pet  he  naefre  si55an  of  5am  mynstre 
sceacan  nolde  j and  he  eac  on  5am  bebate  symle  5urhwunode. 
purh  Benedictes  gebedum  him  waes  se  ungesewenlica  draca 
seteowod,  5am  5e  he  £er  filigde  na  geseonde. 

Benedictus  eac  gehaelde  aenne  cnapan  mid  his  gebedum,  on 
micelre  hraednysse  fram  5am  maestan  broce  J?e  is  geeweden 
elephantinus  morbus. 

Sum  hafenleas  man  sceolde  agyldan  healf  pund  anum  menn, 
and  u ses  oft  gemanod  and  5earle  geswenct  for  5aere  laene. 


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after  his  kindred  than  after  God’s  part,  and  ran  without 
blessing  from  the  mynster  to  his  parents,  and  as  soon  as  he 
came  to  them,  on  the  same  day,  he  departed  from  this  present 
life.  When  he  was  buried  the  grave  might  not  hold  him,  but 
his  body  was  found  on  the  morrow  above  the  grave.  His 
parents  buried  him  again,  and  he  was  again  thrown  up,  and 
so  frequently.  The  parents  then  came,  and  with  great  wail- 
ing sought  the  feet  of  the  holy  man,  imploring  his  grace. 
The  holy  Benedict  gave  them  God’s  housel  with  his  own 
hand,  and  said,  “ Lay  this  holy  housel  upon  his  breast,  and  so 
bury  him.”  When  this  was  done  the  earth  held  the  body,  and 
did  not  cast  it  up  afterwards. 

Another  monk  was  unsteadfast  in  his  mynster,  and  with 
importunate  prayers  desired  that  he  might  go  from  the  mona- 
stery, but  the  holy  man  forbade  him,  and  strongly  with  words 
reproved  his  unsteadfastness.  At  last,  as  he  was  so  bent,  the 
holy  man  was  irritated  by  his  unsteadiness  and  bade  him  go 
away.  Thereupon  the  monk  went  out,  and  immediately 
found  a dragon  standing  opposite  to  him,  with  gaping  mouth, 
that  he  might  swallow  him.  The  monk  then  sorely  trembling 
and  fearing,  cried,  “Run,  run,  for  this  dragon  will  swallow 
me.”  The  mynster-monks  ran  to  him,  and  yet  saw  not  any 
dragon,  for  it  was  the  invisible  devil : but  they  led  the  monk 
so  trembling  within  the  mynster.  He  then  immediately  pro- 
mised that  he  would  never  after  depart  from  the  mynster ; 
and  he  also  ever  continued  in  that  promise.  Through  the 
prayers  of  Benedict  the  invisible  devil  appeared  to  him,  whom 
he  had  before  followed  without  seeing. 

Benedict  also  healed  a boy  by  his  prayers  with  great 
promptitude  from  the  greatest  of  diseases,  which  is  called 
elephantinus  morbus. 

An  indigent  man  had  to  pay  half  a pound  to  a man,  and 
was  often  applied  to  and  exceedingly  harassed  for  the  loan. 

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S.  BENEDICT!  ABBAT18. 


Da  bied  he  Sone  halgan  wer  pm*  feos,  and  Benedictus  his 
h&fenleaste  mid  geswaesum  wordum  gefrefrode,  cwaeS  pmt 
he  neefde  pmt  feoli  him  to  alaenenne,  ac  het  hine  cuman  bin- 
non  Srim  dagum  eft  to  him.  He  Sa  soSlice,  swa  his  gewnna 
wees,  gebysgode  hine  sylfhe  on  his  gebedum  on  eallum  Sam 
fyrste.  Se  b&fenleasa  com  on  'Sam  Sriddan  daege,  and  efhc 
Sa  wearS  gemet  pmt  feoh  and  twentig  penega  to-eacan  uppon 
anre  com-hryccan.  Se  eadiga  Benedictus  Sa  het  him  syilait 
pmt  healfe  pund,  pmt  he  his  bene  forgulde,  and  forgeaf  him 
Sa  twentig  penega  to  his  ftgenum  bricum, 

Sumum  men  wees  unlybba  geseald,  ac  hit  ne  mihte  hine 
adydan,  ac  awende  his  hiw  to  wunderlicere  fagnysse,  swa  pmt 
he  wearS  on  his  lice  reoflium  menn  gelfc.  pa  becom  he  to 
Sam  halgan  Benedicte,  and  swa  hraSe  swa  he  hine  gehrepode, 
swa  underfeng  hS  his  haelSe,  and  eal  seo  fagnys  aweg  gewat. 

An  subdiacon  beed  fone  halgan  wer  sumne  dael  eles  to  his 
bricum,  forSan  Se  hi  SicgaS  on  Sam  earde  ele  on  heora  big- 
leofum,  swa  swa  we  doS  buteran.  pa  hsefde  se  halga  wer 
gedeeled  J>ees  mynstres  Sing  hafenleasum  raannum  for  Sam 
hunger-geare  to  San  swiSe,  J?aet  him  nees  nan  ele  belaefed  to 
bis  gebroSra  bricum,  buton  on  anum  lytlan  ghesenan  faete. 
Da  het  hS  his  hordere  pmt  glaesene  fait  syllan  Sam  biddendan 
subdiacone.  Se  hordere  cwaeS  him  to  andsware,  gif  he  Sone 
gehwaedan  dael  )>aes  eles  Sam  biddendum  sealde,  pmt  he  nan 
Sing  naefde  his  gebroSrum  to  syllenne.  Se  halga  wer  Sa 
wearS  astyred  on  mSde,  and  het  oSerne  munuc  awurpan  tit 
pmt  glaesene  faet  mid  ele  mid  ealle,  Sy-lies  Se  hit  )mrh  unge- 
hyrsumnysse  J?aer-inne  belife.  pa  wearp  se  broSor  pset  glaes- 
ene faet  tit  set  Sam  eh-Syrle,  uppon  Sam  heardan  stane,  ac 
hit  ne  mihte  toberstan,  ne  Sone  ele  ageotan.  Da  het  Bene- 
dictus eft  ahebban  paet  ele-f^t,  and  syllan  Sam  subdiacone  pe 
his  air  baed,  and  Searle  Sone  ungebyrsuman  hordere  Sreade, 
and  cneowode  siSSan  on  his  gebedum  mid  his  mynster-mu- 
necum.  pa  st6d  Saer  an  aemtig  cyf  oferwrogen,  and  ongann 
to  fiowenne  mid  ele,  swa  )>aet  hi  brudon  of  Sone  claS,  and  se 


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He  then  besought  the  holy  man  for  the  money,  and  Benedict 
comforted  his  indigence  with  kind  words,  saying  that  he  had 
not  the  money  to  lend  him,  but  bade  him  come  to  him  again 
within  three  days.  But  he,  as  was  his  wont,  busied  himself 
in  prayers  during  all  that  time.  The  poor  man  came  on  the 
third  day,  and  behold,  there  was  found  the  money  with  twenty 
pennies  besides  upon  a corn-rick.  The  blessed  Benedict  then 
commanded  the  half  pound  that  he  owed  for  his  loan  to  be 
given  to  him,  and  gave  him  the  twenty  pennies  for  his  own 
use. 

Poison  had  been  given  to  a man,  but  it  was  unable  to 
destroy  him,  yet  turned  his  exterior  to  a wonderful  eruption, 
so  that  in  his  body  he  became  like  a leprous  man.  He  came 
to  the  holy  Benedict,  and  as  soon  as  be  touched  him  he  re- 
ceived bis  health,  and  all  the  eruption  went  away. 

A subdeacon  requested  of  the  holy  man  a portion  of  oil  for 
his  use,  because  they  eat  oil  in  that  country  with  their  food 
as  we  do  butter.  But  the  holy  man  had  distributed  the  pro- 
visions of  the  mynster  to  indigent  persons  in  the  year  of 
famine  so  bountifully,  that  there  was  no  oil  left  for  the  use 
of  the  brothers,  except  in  one  little  glass  vessel.  He  then 
bade  his  steward  give  that  glass  vessel  to  the  requesting  sub- 
deacon. The  steward  said  in  answer,  that  if  he  gave  that  little 
portion  of  oil  to  the  applicant,  he  would  have  nothing  to  give 
to  his  brothers.  The  holy  man  was  then  troubled  in  mind, 
and  bade  another  monk  throw  away  the  glass  vessel  with  the 
oil  both  together,  lest  it  should  through  disobedience  remain 
therein.  The  brother  then  threw  out  the  glass  vessel  at  the 
window,  upon  the  hard  stone,  but  it  would  not  break,  nor 
spill  the  oil.  Benedict  then  bade  the  oil-vessel  be  again  taken 
up,  and  given  to  the  subdeacon  who  had  before  asked  for  it, 
and  strongly  reproved  the  disobedient  steward,  and  knelt  after- 
wards in  prayer  with  his  mvnster-monks.  There  stood  there 
then  an  empty  cask  covei^pP>ver,  and  it  began  to  flow  with 
oil,  so  that  they  drew  off  the  cloth,  and  the  oil  flowed  over 

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S.  BENEDICT!  ABBATIS. 


ele  fleow  ofer  inn  to  Saere  fibre.  Benedictus  Sa  aras  of  his 
gebedum,  and  se  ele  geswac  Saere  fledinge. 

Sume  daege  code  se  halga  wer  to  cyrcan  and  gemette  pone 
deofol,  and  befrSn  h wider  hg  wolde.  Se  deofol  c Wee’S,  pset  he 
wolde  beran  drincan  his  gebroSruta.  Se  halga  wer  Sa  hine 
ardlice  gebaed,  and  gecyrde  ongean,  and  efne  Sa  se  awyrigeda 
gast  gemette  aenne  ealdne  munuc  waster  hladende,  and  ge- 
wearp  Sone  munuc  to  eorSan,  and  hine  mid  wodnysse  Jrearle 
drehte.  Se  eadiga  Benedictus  pa,  sloh  Sone  munuc  under  pse t 
wenege  mid  Enre  handa,  and  se  fula  deofol  J>aerrihte  him  fram 
gewat,  and  naefre  siSSan  him  genealaecan  ne  dorste. 

Sum  gedwolman,  Thesalla  hatte,  ehte  cristenra  manna  on 
■Sam  timan  mid  ormaetre  reSnysse,  swa  ptet  gif  a?nig  preost- 
hades  mann,  oSSe  munuchades  him  genealaehte,  ne  mihte  his 
handum  cucu  aetwindan.  He  Sa  set  sumon  saele  gelselite 
aenne  cristenne  mannan,  and  hine  mid  inislicum  tintregum 
cwylmde,  and  Surh  gytsunge  ontendnysse  mid  •Sam  tintregum 
wolde  his  sehta  set  him  ofgan.  Se  cristena  man  Sa  cwaeS,  poet 
he  haefde  his  “Sing  and  hine  sylfne  betaeht  fam  halgan  were 
Benedicte.  Se  waelhreowa  ehtere  Thesalla  pa,  geswac  Saera 
tintregena,  and  geband  hine  mid  strangum  bendum,  and  draf 
hine  aetforan  him  ridendum,  J?aet  he  him  geswutelode  hwaet  se 
Benedictus  waere,  'Se  his  Sing  underfangen  haefde.  Hi  Sa 
becomon  to  Saes  mjmstres  geate  )*aes  halgan  weres,  and  hine 
gemetton  set  his  raedinge  sittan.  pa  cwaeS  se  waelhreowa 
Thesalla  mid  micelre  reSnysse  to  Sam  halgan  were,  " Ans, 
aris,  and  agif  Sises  ceorles  yddysce.”  Da  beseah  se  halga 
wer  wiS  his  clypunge,  and  beheold  Sone  gebundenan  mann, 
and  his  bendas  sona  wurdon  alysede  mid  linaseegendlieere 
hraednysse.  Hwaet  Sa  Thesalla  Surh  Sas  micclan  mihte 
wearS  afyrht,  and  his  waelhreowan  hneccan  to  Saes  halgan 
weres  fotswaSum  gebigde,  biddende  his  miltsunge  and  Sing- 
raedene.  Benedictus  swa-Seah  nateshwSn  fram  his  raedinge 
ne  aras,  ac  het  his  gebroSru  hine  to  cyrcan  l&lan,  and  blet- 
sunge  syllan.  Se  eadiga  Benedictus  Sa  aefter  Saere  bletsunge 


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on  to  the  floor.  Benedict  then  arose  from  his  prayers,  and 
the  oil  ceased  from  flowing. 

One  day  the  holy  man  was  going  to  church  and  met  the 
devil,  and  inquired  whither  he  was  going.  The  devil  said 
that  he  would  bear  drink  to  his  brothers.  The  holy  man  then 
quickly  prayed  and  turned  back,  and  just  then  the  accursed 
spirit  met  an  old  monk  drawing  water,  and  threw  the  monk 
on  the  earth,  and  grievously  afflicted  him  with  madness.  But 
the  blessed  Benedict  struck  the  monk  under  the  cheek-bone 
with  one  hand,  and  the  foul  devil  straightways  departed  from 
him,  and  never  afterwards  durst  approach  him. 

A heretic  named  Zalla  persecuted  Christian  men  at  that 
time  with  excessive  fierceness,  so  that  if  any  man  of  priest’s 
degree  or  of  monk’s  degree  approached  him,  he  might  not 
escape  alive  from  his  hands.  He  at  one  time  seized  a Christian 
man,  and  tortured  him  with  divers  torments,  and  through  the 
burning  of  covetousness  would  by  those  torments  extort  from 
him  his  possessions.  The  Christian  man  then  said,  that  he 
had  committed  his  property  and  himself  to  the  holy  man 
Benedict.  The  bloodthirsty  persecutor  Zalla  then  aban- 
doned the  torments,  and  bound  him  with  strong  bonds,  and 
riding  drove  him  before  him,  that  he  might  show  him  who 
Benedict  was,  who  had  received  his  property.  They  came  to 
the  gate  of  the  holy  man’s  mynster,  and  found  him  sitting  at 
his  reading.  Then  said  the  bloodthirsty  Zalla  with  great 
fierceness  to  the  holy  man,  “ Arise,  arise,  and  give  up  this 
churl’s  property.0  The  holy  man  looked  up  on  his  calling, 
and  beheld  the  bound  man,  and  his  bonds  were  instantly 
loosed  with  unspeakable  quickness.  Zalla  was  then  af- 
frighted through  the  great  miracle,  and  bowed  his  blood- 
thirsty neck  to  the  footsteps  of  the  holy  man,  imploring  his 
mercy  and  intercession.  Benedict,  however,  arose  not  from 
his  reading,  but  desired  his  brothers  to  lead  him  to  the 
church,  and  give  him  blessing.  The  blessed  Benedict  then, 


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S.  BENEDICT!  ABBATI8. 


inSnode  fone  reSan  ehtere  faet  he  Saere  wodlican  reSnysse 
geswice,  and  he  Sa  fearle  ablicged  awSg  tengde,  and  set  •Sam 
cristenan  menn  nan  Sing  habban  ne  dorste,  Sone  Se  se  eadiga 
Benedictus  na  handlunge  ac  on-beseonde  fram  bis  bendum 
alysde. 

An  geleafful  yrSling  baer  his  deadan  suna  lie  to  Benedictes 
mynstre,  and  mid  dreorigum  wope  hrymde  to  Sam  halgan 
were,  a Agif  me  minne  sunu,  agif  meminne  sunu.”  Se  halga 
wer  andwyrde,  “ Hwaet  IS,  aetbraed  ic  Se  finne  sunu  ?”  Se 
yrSling  andwyrde,  “ La  leof,  he  is  dead : gang  to  and  araer 
hine.”  Se  eadiga  wer  cwaeS  to  his  gebroSrum,  “ GaS  aweg ; 
nis  Sis  na  ure  daed,  ac  is  Saera  lialgena  apostola.”  pa  Surh- 
wunode  se  ceorl  on  his  bene,  swerigende  feet  he  aweg  ne 
cyrde,  buton  6e  halga  his  sunu  araerde.  Hwaet  Sa,  Benedic- 
tus eode  to  Stes  cnapan  lice,  and  Saer  on-uppon  gelaeg,  and 
aras,  and  his  handbredu  astrehte  wiS  heofenas  weard,  )ms 
cweSende,  €<  Min  Drihten,  ne  beheald  )m  mine  synna,  ac  ge- 
leafan  Sises  mannes,  se  Se  bltt  araeran  his  sunu : and  agif  mi, 
Drihten,  Sa  sawle  Se  Su  name  into  Sisum  lichaman.”  Sona 
Sa  aefter  Sisum  gebede  ge-edcucode  se  deada  cnapa,  and  se 
halga  wer  bine  betsehte  ansundne  his  feeder. 

Se  halga  wer  haefde  ane  eawfaeste  swustor,  Scolastica  ge- 
haten,  seo  waes  fram  cildhSde  Gode  gehalgod,  on  maegShade 
him  Seowigende,  on  gehendnysse  his  mynstres  wunigende ; 
fa  geneosode  se  halga  wer  symle  aene  yrabc  geares  ymbrene. 
pa  gecom  he  sume  daege  to  hyre  cytan  aefter  gewunan  mid 
sumum  his  gebroSrum,  and  hi  ealne  Sone  daeg  on  Godes  he- 
rungum  and  halgum  spraecum  adrugon.  Efne  Sa  on  aefhunge, 
SaSa  hi  aet  gereorde  saeton,  cwaeS  feet  halige  maeden  to  hire 
arwurSfullan  breSer,  “ Ic  bidde  Se,  broSer  min,  ne  forlaet  Su 
me  on  fissere  nihte,  fast  wit  magon  smeagan  ymbe  gefean 
faes  heofenlican  lifes  oS  merigen.”  Da  andwyrde  se  arwurSa 
broSor,  “ Hwaet  cweSst  Jni,  sweoster?  Ne  maeg  ic  nateshwon 
buton  mynstre  nihtes  wunian.”  And  waes  Sa  swa  stille 
weder,  faet  nan  wolen  naes  on  Saere  lyfte  gesewen.  Hwaet 


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after  the  blessing,  exhorted  the  fierce  persecutor  to  cease 
from  his  frantic  fierceness,  and  he  then  exceedingly  appalled 
hastened  away,  and  durst  not  have  anything  from  the  Christian 
man,  whom  the  blessed  Benedict,  not  by  power  of  hands  but 
by  looking  on  him,  had  released  from  his  bonds. 

A believing  husbandman  bare  the  corpse  of  his  dead  son  to 
Benedict’s  mynster,  and  with  sad  weeping  cried  to  the  holy 
man,  “ Give  me  back  my  son,  give  me  back  my  son.”  The 
holy  man  answered,  “ What,  have  I taken  away  thy  son  1” 
The  husbandman  answered,  “ O sir,  he  is  dead : go  and  raise 
him.”  The  blessed  man  said  to  his  brothers,  “ Go  away;  this 
is  not  our  act,  but  is  of  the  holy  apostles.”  But  the  churl 
persisted  in  his  prayer,  swearing  that  he  would  not  go  away, 
unless  the  saint  raised  up  his  son.  Whereupon  Benedict 
went  to  the  boy’s  body,  and  lay  thereon,  and  arose,  and 
stretched  out  his  palms  towards  heaven,  thus  saying,  “ My 
Lord,  behold  thou  not  my  sins,  but  the  belief  of  this  man, 
who  prays  that  his  son  may  be  raised  up : and  restore  now, 
O Lord,  the  soul  which  thou  hast  taken  into  this  body.” 
Immediately  after  this  prayer  the  dead  boy  requickened,  and 
the  holy  man  delivered  him  sound  to  his  father. 

The  holy  man  had  a pious  sister,  named  Scholastics,  who 
had  from  childhood  been  hallowed  to  God,  serving  him 
in  virginity,  dwelling  in  the  neighbourhood  of  his  mynster, 
whom  the  holy  man  constantly  visited  once  iu  the  course  of 
the  year.  He  came  one  day  to  her  cottage,  according  to  his 
wont,  with  some  of  his  brothers,  and  they  passed  the  whole 
day  in  God’s  praises  and  in  holy  speeches.  Lo,  in  the  even- 
ing, when  they  were  sitting  at  their  refection,  the  holy  maiden 
said  to  her  venerable  brother,  “ I pray  thee,  my  brother,  leave 
me  not  this  night,  that  we  may  discourse  concerning  the  joy 
of  the  heavenly  life  until  morn.”  Then  answered  the  reverend 
brother,  " What  sayest  thou,  sister  ? I may  not  continue  out 
of  the  mynster  at  night.”  And  it  was  then  such  still  weather, 
that  there  was  no  cloud  seen  in  the  air.  Whereupon  the 


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S.  BENEDICTI  ABBATIS. 


Ba,  seo  mynecyuu,  BaBa  heo  his  andsaec  gehyrde,  beclypte 
hire  neb  mid  handuui,  and  abylde  hire  heafod  to  Baere  niysan, 
biddende  j?one  iElmihtigan  Drihten.  pa  mid  Bam  Be  heo 
hire  heafod  of  Baere  mysan  ahefde,  Ba  abeerst  swa  micel  Bunor 
and  liget,  and  swilc  storm  yBigende  feoll,  swa  )>aet  se  halga 
wer  and  his  gebroBra  ne  mihton,  for  “5am  ormretan  gyte, 
heora  fet  of  Baere  cytan  astyrian.  Da  cwaeB  se  halga  wer  to 
his  sweoster,  cc  Arie  Be  se  iElmihtiga  God,  sweoster  : hwaet 
haefst  )m  gedon  ?”  Heo  andwyrde,  i(  Efne  ic  baed  }>e,  and  pu 
me  noldest  tiBian;  Ba  baed  ic  minne  Drihten,  and  he  me  ge- 
hyrde. Gang  nu  to  mynstre,  gif  Bu  mage,  and  me  Ena  for- 
int,” He  Ba  ne  mihte  baton  Bam  hrofe  acuman,  ac  Baer 
wunode  pa  niht  unwilles,  seBe  sylfwilles  nolde.  And  hi  ealle 
Ba  niht  mid  halgum  spraecum  pees  gastlican  ttfes  Borhwacole 
aspendon.  Eft  sifiSan  ymbe  Bry  dagas  st6d  se  halga  wer  on 
his  gebedum,  and  beseah  tit,  and  geseah  Baere  ylcan  myne- 
cene  his  sweoster  sawle  laedan  to  heofenan,  on  anre  culfran 
hiwe.  He  Ba  hire  wuldres  blissigende,  ’Bam  iElmihtigan 
Gode  pancode,  and  hire  forSsiB  his  gebroBrum  cyBde,  and 
sende  hi  Baerrihte,  paet  hf  hire  lie  to  mynstre  feredon,  and  on 
his  agenre  byrgene,  paer  he  sylf  began  wolde,  mid  arwurB- 
nysse  bebyrigdon ; paet  heora  lichaman  on  Enre  byrgene  hi 
gereston,  swa  swa  heora  mod  on  Ennysse  symle  Gode  Beow- 
ode. 

Eft  on  oBrum  timan,  stod  se  halga  wer  on  his  gebedum  up- 
pon  anre  upflora,  paer  his  bedd  inne  waes  : pa  gestod  he  aet 
anum  eh-Byrle  oB  forB  nihtes,  pone  iElinihtigan  God  bid- 
dende ; pa  faerlice  asprEng  micel  leoht  beorhtre  Bonne  aenig 
daeg,  swa  {’aet  se  halga  wer  oferseah  ealne  middaneard,  and 
ofseah  betwux  Bam  micclum  leoman  laedan  mid  engla  werode 
anes  biscopes  sawle  to  heofenum ; his  nama  waes  Germanus. 
Da  wolde  se  halga  habban  him  gewitan  paere  wunderlican 
gesihBe,  and  ofelypode  his  diacon  him  hraedlice  to,  and  he 
geseah  sumne  dael  paes  leohtes.  pa  sende  se  halga  wer  swyft- 
ne  aerendracan  to  pae s biscopes  ceastre,  paet  he  sceolde  ge- 


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mynchen,  when  she  heard  his  refusal,  covered  her  face  with 
her  hands,  and  inclined  her  head  to  the  table,  praying  to  the 
Almighty  Lord.  Then  when  she  raised  her  head  from  the 
table  there  burst  forth  so  much  thunder  and  lightning,  and 
such  a storm  fell  in  torrents,  that  the  holy  man  and  his 
brothers  conld  not,  on  account  of  the  excessively  great  in- 
undation, move  their  feet  from  the  cottage.  Then  said  the 
holy  man  to  his  sister,  “ May  the  Almighty  God  have  mercy 
on  thee,  sister  : what  hast  thou  done  ? ” She  answered,  “ Lo, 
I prayed  thee,  and  thou  wouldst  not  comply ; I then  prayed 
my  Lord,  and  he  has  heard  me.  Go  now  to  the  mynster,  if 
tbou  canst,  and  leave  me  alone.”  He  could  not  then  go  from 
under  the  roof,  but  unwillingly  remained  there  the  night, 
who  of  his  own  will  would  not  remain.  And  all  the  night 
they  spent  thoroughly  awake  in  holy  discourses  of  the  ghostly 
life.  Three  days  after,  the  holy  man  was  standing  at  his 
prayers,  and  looked  out,  and  saw  the  soul  of  the  same  myn- 
chen,  his  sister,  led  to  heaven  in  form  of  a dove.  He  then 
rejoicing  in  her  glory,  thanked  the  Almighty  God,  and  an- 
nounced her  departure  to  his  brothers,  and  straightways 
sent  them  to  bear  her  corpse  to  the  mynster,  and  to  bury 
it  honourably  in  his  own  sepulchre,  where  he  desired  to  lie 
himself ; that  their  bodies  might  rest  in  one  grave,  as  their 
minds  had  in  unison  ever  served  God. 

Again,  another  time,  the  holy  man  was  standing  at  his 
pray  era  on  an  upper  story,  wherein  his  bed  was  : there  stood 
be  at  a window  till  far  in  the  night,  praying  to  Almighty 
God ; when  suddenly  there  sprang  up  a great  light  brighter 
than  any  day,  so  that  the  holy  man  saw  over  all  the  world, 
and  perceived  among  the  great  beams  of  light  the  soul  of  a 
bishop  led  by  a host  of  angels  to  heaven  ; his  name  was  Ger- 
manus.  Then  would  the  saint  have  witnesses  of  that  won- 
derful sight,  and  called  his  deacon  quickly  to  him,  and  he 
saw  a part  of  the  light.  The  holy  man  then  sent  a swift 
messenger  to  the  bishop’s  city,  that  he  might  learn  whether 


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S.  BENEDICTI  ABBATIS. 


axian  hwaeSer  he  lifes  waere.  Se  aerendraca  Sa  hine  gemette 
deadne,  and  smealice  ymbe  his  forSsiS  befran,  and  geaxode 
Sa,  J?ae t he  on  Saere  tide  gewgt  Se  se  halga  Benedictus  his 
sawle  to  heofenan  ferian  geseah. 

Wunderlic  gesihS,  J?aet  an  deadlic  man  mihte  ealne  mid- 
daneard  oferseon ; J?eah  gif  se  man  gesihS  Godes  leoht,  )?onne 
biiS  {?aet  gesceaft  swiSe  nearu  geSuht,  and  “See s mannes  sawl 
b iS  on  Gode  mid  )?am  leohte  tospraed,  swa  )>aet  heo  oferstihS 
middaneard,  and  eac  hi  sylfe.  Hwilc  wundor  woes,  Seah  se 
halga  wer  ealne  middaneard  aetforan  him  gesawe,  SaSa  he 
waes  ahafen  on  his  modes  leohte  ofer  middanearde  ? Witod- 
lice  )>aet  leoht  j?e  he  wiSutan  geseah  waes  on  his  m6de  sci- 
nende,  and  his  mod  to  ‘Sam  upplican  abraed,  and  him  aeteow- 
ode  hu  nearowe  ealle  Sa  niSerlican  gesceafta  him  waeron 
geSuhte,  Jmrh  ormaetnysse  )>aes  godcundlican  leohtes. 

pes  eadiga  wer  Benedictus  awr£t  muneca  regol  mid  mic- 
clum  gesceade,  mid  beorhtre  spraece,  on  Sam  maeg  gehwa 
tocnawan  ealle  daeda  his  lareowdomes ; forSan  Se  se  halga 
swa  leofode  swa  he  taehte.  Se  eadiga  waes  bliSe  on  andwlitan, 
mid  hwitum  haerum,  faegere  gehiwod,  and  mid  micelre  lufe 
on  mode  afylled,  swa  paet  he  oil  heofonlicum  eSle  eardigende 
waes,  Jieah  Se  he  on  eorSan  Sa-gyt  wunode.  paes  geares  Se 
hg  gewat  hg  cySde  his  forSsiS  on  tfsr  sumum  his  leorning- 
cnihtum  mid  him  drohtnigendum  and  sumum  oSrum  on  fyr- 
lenum  stowum  wunigendum.  Seofou  nihtum  der  he  gewite, 
he  het  his  byrgene  geopenian,  and  bg  Saerrihte  mid  swiSli- 
cum  fefore  geond  Sa  seofon  niht  )>earle  gedreht  wearS.  On 
Sam  sixtan  daege  his  legeres  he  het  hine  beran  into  cyrcan, 
and  )>aer  hine  gehtislian.  He  Sa  astSd  betwux  his  gebroSra 
handum,  astrehtum  handum  wiS  heofonas  weard,  and  betwux 
his  gebedum  his  gast  fit-ableow.  On  Sara  ylcan  daege  wearS 
aeteowod  his  twam  leorning-cnihtum  an  weg  fram  Sam  huse 
ye  he  on  gewgt,  on  Sam  east-daele,  astreht  oS  heofonan.  Se 
weg  waes  mid  paellum  gebriegod,  and  mid  ungerimum  leoht- 
fatum  scinende.  Daer  on  uppon  stod  sum  arwurSe  wer  mid 


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he  were  alive.  The  messenger  found  him  dead,  and  accu- 
rately inquired  concerning  bis  decease,  and  learned  that  he 
departed  at  the  time  that  the  holy  Benedict  saw  bis  soul 
borne  to  heaven. 

A wonderful  sight,  that  a mortal  man  could  see  over  all 
the  world ; though  if  a man  see  God’s  light,  then  will  the 
creation  appear  very  narrow,  and  the  man's  soul  will  be  in 
God  expanded  with  that  light,  so  that  it  will  rise  above  the 
world  and  itself  also.  What  wonder  was  it,  though  the  holy 
man  saw  all  the  world  before  him,  when  he  was  exalted  in 
his  mind’s  light  above  the  world  ? For  the  light  which  he 
saw  without  was  shining  in  his  mind,  and  drew  up  his 
mind  to  heaven,  and  showed  him  how  narrow  all  sublunary 
creatures  would  appear  to  him  through  the  immensity  of  the 
divine  light. 

This  blessed  man  Benedict  wrote  the  rule  of  monks  with 
great  judgement,  Tn  brilliant  language,  in  which  every  one 
may  know  all  the  acts  of  his  teachership ; for  the  saint  so 
lived  as  he  taught.  The  blessed  man  was  cheerful  in  aspect, 
with  white  hair,  beautifully  formed,  and  in  mind  filled  with 
great  love,  so  that  he  was  dwelling  in  the  heavenly  country, 
although  he  still  continued  on  earth.  The  year  that  he  de- 
parted he  announced  his  decease  beforehand  to  some  of  his 
disciples  living  with  him,  and  to  some  others  dwelling  in 
distant  places.  Seven  days  before  he  departed  he  ordered  his 
grave  to  be  opened,  and  he  straightways  was  greatly  afflicted 
with  a violent  fever  throughout  those  seven  days*  On  the 
sixth  day  of  his  illness  he  commanded  them  to  bear  him  into 
the  church,  and  there  to  housel  him.  He  then  stood  between 
the  hands  of  his  brothers,  with  bands  outstretched  towards 
heaven,  and  between  his  prayers  breathed  out  his  spirit.  On 
the  same  day  appeared  to  two  of  his  disciples  a way  from  the 
house  in  which  he  departed,  on  the  east  part,  extended  to 
heaven.  The  way  was  laid  with  palls,  and  shining  with 
numberless  lamps.  Thereupon  stood  a venerable  man  with 


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beorhtum  gyrlum,  axigende  hwaes  se  weg  waere  )?e  hi  beheold- 
on  ? Hi  cwaedon  )?aet  ht  nyston.  pa  cvveeS  se  engel  him  to, 
“ Dis  is  se  weg  Se  Godes  dyrling,  Benedictus,  to  heofenum 
on-astah.” 

His  halga  lichama  wear®  Sa  bebyriged  to  his  sweoster 
lice  Scolastican,  swa  swa  he  sylf  behead,  binnon  Iohannes 
cyrcan  J?aes  halgan  Fulluhteres,  on  Sam  munte  Casino ; ac  he 
wees  siSSan  setter  manegum  gearum  geferod  to  Francena  rice, 
to  )>am  mynstre  Se  we  hataS  Florege,  on  Saere  stowe  his  ban 
restaS  on  micclum  wurSmynte  and  on  wundrum  scinende, 
and  his  sawl  symle  gesselig  rixaS  mid  Gode  on  heofenum 
for  godum  geearnungum.  pset  scraef  Se  he  aerest  on  droht- 
nigende  wses,  gyt  oS  Sis  on  wundrum  scinende  SurhwunaS. 
Witodlice  sum  gemyndleas  wif  ferde  worigende  geond  wudas 
and  feldas,  and  Sser  gel^sg  J^ser  hi  seo  teorung  gelette.  Da 
beeode  heo  sume  dsege  )mrh  nytennysse  into  Sam  scrsefe  J?aes 
eadigan  Benedictes,  and  j?aer  hi  gereste,  and  aras  Sses  on 
merigen  swa  gewittig  swilce  heo  nsefre  on  nanre  wodnysse 
naere,  and  swa  siSSan  symle  Surhwunode.  Hwa  mseg  on 
worulde  ealle  Sa  wundra  gereccan  Se  se  ^Elmihtiga  Scyp- 
pend,  Surh  Sisne  seSelan  wer,  middanearde  geswutelode  ? 
Sy  him  wuldor  and  lof  a on  ecnysse,  mid  eallum  his  halgum, 
6eSe  Sna  is  unasecgendlic  God.  Amen. 


DOMINICA  IN  MEDIA  QUADRAGESIME. 

MEN  Sa  leofostan,  we  raedaS  nu  set  Godes  Sen  ungum  ymbe 
gesetnysse  j?aere  ealdan  & : nu  wylle  we  eow  sume  geswute- 
lunge  be  Saere  GecySnysse  sceortlice  secgan,  )>aet  ge  eallunge 
j?aes  andgites  orhlyte  ne  syn ; forSan  Se  ure  maeS  nys  }>aet 
we  eow  be  fullum  andgite  hi  geopenian  magon,  ne  ge  eac 
nateshwon  hire  deopan  digelnysse  fulfremedlice  understandan 
ne  magon. 


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bright  garments,  asking  what  way  it  was  that  they  beheld  ? 
They  said  that  they  knew  not.  Then  said  the  angel  to  them, 
“This  is  the  way  on  which  God’s  darling,  Benedict,  ascended 
to  heaven.0 

His  holy  body  was  then  buried  by  the  corpse  of  his  sister 
Scholastics,  as  he  had  himself  commanded,  within  the  church 
of  John  the  holy  Baptist,  on  the  mount  Cassino  j but  he  was 
many  years  after  conveyed  to  the  realm  of  the  Franks,  to  the 
mynster  which  we  call  Fleury,  in  which  place  his  bones  rest  in 
great  veneration,  and  shining  with  miracles,  and  his  soul  ever 
blessed  reigns  with  God  in  heaven  for  its  good  deserts.  The 
cave  in  which  he  first  lived  continues  until  now  shining  with 
miracles.  For  a witless  woman  went  rambling  through  the 
woods  and  fields,  and  lay  there  where  exhaustion  had  stopt 
her.  She  then  in  ignorance  went  one  day  into  the  cave  of 
the  blessed  Benedict,  and  there  rested,  and  arose  the  morn- 
ing after  as  sensible  as  if  she  had  never  been  in  a state  of 
madness,  and  so  continued  ever  afterwards.  Who  can  in  the 
world  relate  all  the  wonders  that  the  Almighty  Creator  hath 
manifested  to  the  earth  through  this  noble  man  ? Be  to  him 
glory  and  praise  ever  to  eternity  with  all  his  saints,  who  alone 
is  unspeakable  God.  Amen. 


MIDLENT  SUNDAY. 

MOST  beloved  men,  we  now  read  at  God’s  services  con- 
cerning the  institute  of  the  old  law : we  will  now  give  shortly 
some  illustration  of  the  Testament,  that  ye  may  not  be  wholly 
ignorant  of  its  sense ; for  it  is  not  within  our  capacity  to  ex- 
plain it  to  you  in  its  full  signification,  nor  also  can  ye  by  any 
means  perfectly  understand  its  deep  obscurity. 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


pry  timan  sind  on  Jryssere  woruide : Ante  legem,  Sub  lege, 
Sub  gratia ; )?aet  is,  air  ee,  under  a?,  under  Godes  gife.  Se 
tima  is  “ gecweden,  )?e  waes  fram  Adam  buton  se  oS 

Moysen,  Sa  gesette  God  & Surh  Moysen ; and  se  tima  waes 
gecweden  “ under  ae,”  oS  Cristes  to-cyme  on  menniscnysse, 
Sa  awende  Crist  Sa  ealdan  ae  to  gastlicere  get&cnunge.  Nu 
is  se  tima  fram  Cristes  Srowunge  gehaten  a under  Godes 
gife/'  forSan  fie  his  gifu  gewissaS  Sa  gecorenan  symle  to 
soSfaestnysse  and  to  lifes  bebodum,  )?®t  hi  Sa  Sing  gastlice 
gehealdon  Se  seo  ealde  ae  lichamlice  behead. 

Abraham  hatte  se  heahfaeder,  Se  Merest  aefter  Sam  micclum 
flode  to  Gode  cySSe  haefde  : he  waes  Godes  gespreca,  and  his 
bebodum  )?earle  gehyrsumode  : J?a  forgeaf  se  iElmihtiga  God 
him  and  his  ofspringe  J?one  eard  to  bUgienne  )>e  is  gehaten 
Iudealand,  on  Sam  is  seo  burh  Hierusalem,  Se  Crist  on  Srow- 
ode,  Seah  Se  heo  nu  on  oSre  wisan  getymbrod  sy.  pa  cwaeS 
se  iElmihtiga  God  to  Abrahame,  “ Wite  Su  J^aet  Sin  cynn 
sceal  aelSeodig  wunian  on  oSrum  earde  feower  hund  geara, 
and  hi  hf  on  Seowte  gebringaS,  and  micclum  swencaS.  SoS- 
lice  ic  deme  Sam  folce,  and  Sin  maegS  siSSan  mid  micclum 
aehtum  of  Sam  lande  faerS,  and  on  Sam  feorSan  cneowe  hi 
gecyrraS  hider  ongean.”  Abraham  siSSan  gestrynde  sunu 
Isaac,  and  se  Isaac  gestrynde  twegen,  Iacob  and  Esau.  Se 
Iacob  waes  Godes  gecoren,  and  gestrynde  twelf  suna,  Sa  sind 
gehatene  twelf  heahfaederas. 

pa  becom  se  maesta  hunger  ofer  eallum  middanearde  seofon 
gear  tosomne,  buton  on  Egypta-lande,  on  Sam  Enum  waes 
corn,  swa  hit  gecweden  is,  “ Swa  fela  swa  biS  sand-ceosol 
on  sae.”  Da  ferde  se  Iacob  mid  his  twelf  sunum  and  his 
suna  sunum,  ealles  hund-seofontig  manna,  to  Egypta-lande, 
J?aer  Saer  hi  bigleofan  fundon ; and  J?aer  eardodon  feower  hund 
geara,  swa  swa  se  iElmihtiga  God  Abrahame  slede.  pa  set 
nextan  aras  Pharao,  se  Egyptisca  cyning,  and  )>aet  Israhela 
folc  eall  on  Seowte  gebrohte,  het  hi  wyrcan  his  burhweallas, 


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There  are  three  times  in  this  world : Ante  legem,  Sub  lege, 
Sub  gratia ; that  is.  Before  the  law,  Under  the  law,  Under. 
God’s  grace.  The  time  is  called  “ before  the  law/’  which 
was  from  Adam  without  law  till  Moses,  when  God  esta- 
blished the  law  through  Moses ; and  the  time  was  called 
u under  the  law 99  till  the  advent  of  Christ  in  humanity,  when 
Christ  changed  the  old  law  to  a ghostly  signification.  Now 
the  time  from  Christ’s  passion  is  called  “ under  God’s  grace,” 
because  his  grace  always  directs  the  chosen  to  truth  and  to 
the  commandments  of  life,  that  they  may  spiritually  hold 
those  things  which  the  old  law  enjoined  bodily. 

Abraham  the  patriarch  was  named,  who  first  after  the  great 
flood  had  personal  knowledge  of  God  : he  spake  with  God, 
mid  fervently  obeyed  his  commandments  : then  the  Almighty 
God  gave  to  him  and  his  offspring  the  land  to  inhabit  which 
is  called  Judea  land,  in  which  is  the  city  of  Jerusalem,  in 
which  Christ  suffered,  though  it  is  now  built  in  another  man- 
ner. Then  said  the  Almighty  God  to  Abraham,  “Know  thou 
that  thy  kin  shall  be  a stranger  in  another  country  four  hun- 
dred years,  and  they  shall  bring  them  into  thraldom  and 
greatly  afflict  them.  But  I will  judge  that  people,  and  thy 
race  shall  afterwards  go  with  great  possessions  from  the  land, 
and  in  the  fourth  generation  they  shall  return  hither  again.” 
Abraham  afterwards  begat  a son,  Isaac,  and  Isaac  begat  two, 
Jacob  and  Esau.  Jacob  was  God’s  chosen,  and  begat  twelve 
sons,  who  are  called  twelve  patriarchs. 

Then  came  the  greatest  of  famines  over  all  the  earth,  for 
•even  years  together,  except  in  the  land  of  Egypt,  in  which 
alone  there  was  com,  as  it  is  said,  " As  much  as  is  the  sand 
in  the  sea.”  Jacob,  therefore,  went  with  his  twelve  sons  and 
his  sons*  sons,  altogether  seventy  men,  to  the  land  of  Egypt, 
where  they  found  sustenance ; and  there  dwelt  four  hundred 
years,  as  the  Almighty  God  had  said  to  Abraham.  Then  at 
last  Pharaoh,  the  Egyptian  king,  arose,  and  brought  all  the 
people  of  Israel  into  thraldom,  commanded  them  to  make  his 


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and  hi  bysmorlice  geswencte,  and  ket  acwellan  aelc  hys  cild 
of  Sam  cynne.  Betwux  “Si sum  asprang  Moyses  and  his 
broker  Aaron  of  “Saere  ylcan  maegbe.  To  “Sam  Moyse  spraec 
se  iElmihtiga  God  )risum  wordum,  “ Ic  geseah  mines  folces 
geswinc  on  Egypta-lande,  and  heora  hream  ic  gehyrde, 
and  ic  ni“Ser-astah  )?aet  ic  hi  ahredde  of  Egyptiscra  manna 
handum,  and  ic  hi  gelaede  of  $am  earde  to  godan  laude  and 
bradum,  J?aet  “Se  fieowft  mid  meolce  and  mid  hunige.”  God 
cwae$  )>a  to  Moysen,  “ Far  to  $am  cyninge  Pharao,  and  beod 
him  )>aet  he  min  folc  forlffite  of  his  leode  faran.”  Moyses  $a 
and  his  bro$or  Aaron  ferdon  to  Pharao  mid  aerende  J>aes  Ml- 
mihtigan  Godes,  and  cwaedon,  “ pus  cwyi>  Drihten  Israhela 
God,  Forlaet  min  folc  paet  hit  me  lac  offrige  on  westeOe,  swa 
ic  him  gewissige.”  Pharao  him  andwyrde,  " Hwaet  is  se 
Drihten  J>aet  ic  his  stemne  gehyran  sceole,  and  Israhel  for- 
laetan?  Nat  ic  $one  Drihten,  and  ic  Israhel  ne  forlaete.”  Da 
sende  se  ^Elmihtiga  tyn  cynna  wita  ofer  $am  “Swyran  cyninge 
and  ofer  his  leode,  aerSan  $e  he  J>aet  folc  forl^etan  wolde. 
Moyses,  $urh  Godes  mihte,  awende  eal  heora  waeter  to  read- 
urn  blode,  and  he  afylde  eal  heora  land  mid  froggon,  and 
si$$an  mid  gnaettum,  eft  mid  hundes  lusum,  $a  flugon  into 
heora  muSe  and  heora  naesSyrlum ; and  se  iElmihtiga  ’Sone 
modigan  cyning  mid  }>am  eabelicum  gesceaftum  swa  ge- 
swencte, se'Se  mihte  hine  mid  wildum  berum  and  leonum 
gewyldan,  gif  he  swa  wolde : and  nan  ftyssera  geswenced- 
nyssa  ne  becom  on  Sam  ende  paes  eardes  $e  paet  Godes  folc 
on  eardode. 

paet  fifte  wite  waes  cwealm  on  heora  orfe,  swa  paet  on  Sam 
lande  fomean  nan  orf  ne  belaf,  buton  Israheles  ]>e  ansund 
gestod.  paet  sixte  wite  waes,  paet  mislice  geswel  and  blaedran 
asprungon  on  heora  lichaman  on  eallum  his  folce.  paet  seo- 
fofie  wite  waes,  paet  swa  micel  ftunor  and  hagol  becom  on 
$am  leodscipe,  paet  aelc  $ing  waes  adyd  paet  Cite  wearS  gemet, 
and  aelc  treow  on  “Sam  earde  tobaerst.  paet  eahto'Se  wite  waes, 
paet  gaerstapan  ofereodon  eall  paet  land  swilce  swa  naefre 


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burgh  walls,  and  contumelious])*  afflicted  them,  and  com- 
manded every  male  child  of  that  race  to  be  slain.  At  this  time 
Moses  and  his  brother  Aaron  sprung  up  of  the  same  tribe. 
To  Moses  the  Almighty  God  spake  in  these  words,  “ I have 
seen  the  affliction  of  my  people  in  the  land  of  Egypt,  and  I 
have  heard  their  cry,  and  I have  descended,  that  I might 
deliver  them  from  the  Egyptian  men’s  hands,  and  I will  lead 
them  from  the  country  to  a land  good  and  broad,  which 
floweth  with  milk  and  honey.”  God  then  spake  to  Moses, 
**  Go  to  the  king  Pharaoh,  and  command  him  to  let  my  folk 
depart  from  his  people.”  Moses  and  his  brother  Aaron  then 
went  to  Pharaoh  with  the  message  of  the  Almighty  God,  and 
said,  “Thus  9aith  the  Lord  God  of  Israel,  Let  my  folk  depart, 
that  they  may  offer  me  an  offering  in  the  wilderness,  as  I shall 
direct  them.”  Pharaoh  answered  him,  “ Who  is  the  Lord, 
that  I should  hear  his  voice  and  let  Israel  depart  ? I know 
not  the  Lord,  and  I will  not  let  Israel  depart.”  Then  the 
Almighty  sent  ten  kinds  of  plague  on  the  perverse  king  and 
on  his  people,  before  he  would  let  the  folk  depart.  Moses, 
through  the  power  of  God,  turned  all  their  water  to  red  blood, 
and  he  filled  all  their  land  with  frogs,  and  then  with  gnats, 
afterwards  with  dog-lice,  which  flew  into  their  mouths  and 
their  nostrils;  and  the  Almighty  thus  afflicted  the  proud  king 
with  the  small  creatures,  who  might  have  quelled  him  with 
wild  bears  and  lions,  if  he  had  so  desired  : and  none  of  these 
afflictions  came  into  the  end  of  the  country  in  which  the 
people  of  God  dwelt. 

The  fifth  plague  was  murrain  among  their  cattle,  so  that 
in  the  land  scarcely  any  cattle  remained,  save  that  of  the 
Israelites,  which  stood  sound.  The  sixth  plague  was,  that 
divers  boils  and  blisters  sprung  up  on  their  bodies  among  all 
his  people.  The  seventh  plague  was,  that  so  much  thunder 
and  hail  came  on  the  nation,  that  everything  that  was  found 
without  was  destroyed,  and  every  tree  in  the  country  was 
shivered.  The  eighth  plague  was,  that  locusts  passed  over 

HOM.VOL.  II.  O 


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jerSan  naeron,  ne  eft  neefre  ne  gewurSaS ; and  hi  forgnogon 
swa  hweet  swa  se  hagol  beleefde,  oSSe  on  treowum  oSSe  on 
oSram  wees t mum.  paet  nigoSe  wite  wees,  pee t becomon  Sicce^ 
Seostru  and  egeslice  ofer  eallum  Egypta~lande,  swa  J?eet  heora 
n£n  binnon  Srim  dagum  oSerne  ne  geseah,  ne  hi  of  Seere  stowe 
styrian  ne  mihton,  and  on  Israhela  Seode  weeron  gewunelice 
dagas.  peet  teoSe  wite  wees,  )?set  on  eelcum  huse  ealre  -Seere 
Seode,  on  Enre  nihte,  leeg  En  dead  mann,  and  jwet  wees  se 
frum-cenneda  and  se  leofosta  j^am  hlaforde. 

pa  set  nextan  forlet  Pharao  Israhela  folc  of  his  earde  siSian 
mid  micclum  aehtum,  and  God  gesette  'Sone  fores^edan  Moysen 
his  folce  to  heretogan,  and  his  broSer  Aaron  to  sacerde ; and 
hi  leeddon  )?eet  folc  to  Seere  Readan  s£  mid  micelre  fyrdinge, 
)?eet  weeron  six  hund  fmsenda  wigendra  manna,  buton  wifum 
and  cildum.  Da  ofSuhte  Pharao  pmt  he  j?eet  folc  swa  freolice 
forlet,  and  tengde  eefter  mid  eallum  his  here,  and  ofierde  hi 
eet  Seere  Readan  s£.  pa  cweeS  se  iElmihtiga  to  Moysen, 
" Astrece  Sine  hand  ofer  Sa  see,  and  tod£l  hi.”  And  Moyses 
Sa  sloh  )?eere  s£e  ofer  mid  his  gyrde,  and  seo  sES  toeode  on 
twa,  and  eal  psdt  Israhela  folc  eode  ofer  Sa  see  be  diium 
grande,  and  )>eet  weeter  stod  him  on  twa  healfa  swilce  oSer 
stan-weall.  Pharao  Sa  him  filigde  eet  Sam  h6n  mid  his  ge- 
beotlicum  creetum  and  gilplicum  riddum.  pa  cweeS  se  MU 
mihtiga  God  to  Moysen,  “Astrece  Sine  hand  ofer  Sa  sE>,  )>se t 
pent  weeter  gecyrre  to  Sam  Egiptiscum,  ofer  heora  creetum 
and  riddum.”  Moyses  Sa  astrehte  his  hand  ongean  Seere  s£, 
and  heo  oferarn  Pharao,  and  ealle  his  creetu  and  riddan  mid 
ySum  oferwreah,  swa  )>set  Seer  nees  furSon  En  to  lafe  ealles 
Sees  heres  pe  him  filigde.  Israhela  folc  soSlice  eode  be  Sam 
diium  grande,  and  hi  sungon  Godes  lof  mid  geleafan,  Godes 
mihta  meersigende. 

iEfter  Sisura  him  com  bigleofa  of  heofenum,  swa  hwaer 
swa  hf  wicodon  geond  J?set  westen,  and  gehwilc  mann  pees 
heofonlican  metes  swa  micel  gegadrode  swa  he  to  Sam  daege 


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all  the  land,  so  as  had  never  been  before,  nor  ever  again  will 
be ; and  they  gnawed  up  whatsoever  the  hail  had  left,  either 
of  trees  or  of  other  productions.  The  ninth  plague  was,  that 
thick  and  awful  darkness  came  over  all  the  land  of  Egypt,  so 
that  for  three  days  no  one  saw  another,  nor  could  they  stir 
from  the  place,  and  among  the  people  of  Israel  were  ordinary 
days.  The  tenth  plague  was,  that  in  every  house  of  all  that 
people,  in  one  night,  lay  a dead  man,  and  that  was  the  first- 
born, and  dearest  to  the  master. 

Then  at  last  Pharaoh  let  the  people  of  Israel  journey  from 
his  country  with  great  riches,  and  God  set  the  aforesaid 
Moses  as  leader  of  his  people,  and  his  brother  Aaron  as 
priest;  and  they  led  the  people  to  the  Red  sea  with  a great 
host,  they  were  six  hundred  thousand  fighting  men,  besides 
women  and  children.  Then  Pharaoh  repented  that  he  had  so 
freely  let  the  people  depart,  and  hastened  after  them  with  all 
his  army,  and  overtook  them  at  the  Red  sea.  Then  said  the 
Almighty  to  Moses,  “ Stretch  thine  hand  over  the  sea,  and 
divide  it.”  And  Moses  then  struck  the  sea  over  with  his  rod, 
and  the  sea  separated  in  two,  and  all  the  people  of  Israel 
went  over  the  sea  on  dry  ground,  and  the  water  stood  on  the 
two  sides  of  them  as  another  stone  wall.  Pharaoh  then  fol- 
lowed them  at  their  heels  with  his  threatening  chariots  and 
proud  horsemen.  Then  said  the  Almighty  God  to  Moses, 
u Stretch  thine  hand  over  the  sea,  that  the  water  may  return 
to  the  Egyptians,  over  their  chariots  and  horsemen.”  Moses 
then  stretched  his  hand  towards  the  sea,  and  it  overwhelmed 
Pharaoh,  and  all  his  chariots  and  horsemen  covered  with  its 
waves,  so  that  there  was  not  even  one  left  of  all  the  army 
that  had  followed  him.  But  the  people  of  Israel  went  on  dry 
ground,  and  they  sung  the  praise  of  God  with  belief,  mag- 
nifying God’s  miracles. 

After  this,  food  came  to  them  from  heaven,  wheresoever 
they  encamped  throughout  the  wilderness,  and  every  man 
gathered  so  much  of  the  heavenly  meat  as  he  could  eat  in 

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geSicgan  mihte ; and  him  daeghwomlice  edniwe  of  heofenum 
com,  Jm  feowertig  geara  3e  hi  on  3am  westene  ferdon.  On 
3am  westene  naes  nan  3aera  waetera  J>e  him  to  3earfe  mihte 
for  3aere  biternysse ; ac  God  het  Moyses  slean  mid  his  gyrde 
pone  heardan  stan-clud,  and  of  3am  stane  arn  ormaete  stream 
waeteres  eallum  3am  folce  and  heora  orfe  to  genihtsumnysse. 
Dam  folce  eode  aetforan  symle  Codes  wolcn  swilce  ormaete 
swer,  se  wees  fyren  ge3uht  on  nihtlicere  tide,  and  on  gewune- 
lices  wolcnes  hiwe  on  daege ; and  hi  3am  wolcne  symle  filig- 
don : swa  hwier  swa  hit  aetstfxl,  |>aer  hi  wicodon,  and  eft,  swa 
hra3e  swa  J?eet  wolcn  styrode,  swa  si3ode  samtinges  eal  seo 
fyrd  lefter  3am  wolcne.  Binnon  feowertig  geara  faece  naes 
nan  man  gelegerod  on  eallum  3am  folce,  ne  heora  reaf  naes 
tosigen,  ne  him  se  heofenlica  mete  ne  ateorode,  o3J?aet  hi  to 
3am  earde  becomon  pe  him  se  JSlmihtiga  God  Jmrh  hine 
sylfne  behet 

God  cwae3  to  Moysen  J?aet  he  wolde  cuman,  and  hine 
aetforan  3ain  folce  gesprecan,  J?aet  hi  3y  leaffulran  waeron ; 
and  het  hi  beon  gearowe  on  3atn  3riddan  daege.  Da  on  3am 
fifteogo3an  daege  3aes  3e  hi  fraui  Egypta-lande  ferdon,  wear3 
Godes  wuldor  gesewen  on  3am  westene  uppon  anum  munte 
se  is  gehaten  Synay,  to  3am  astah  se  iElmihtiga  Scyppend, 
and  efne  3a  paer  began n to  brastligenne  micel  3unor,  and  liget 
sceotan  on  3aes  folces  gesihSe,  and  byman  bleowan  mid  swi3- 
licum  dreame,  and  micel  wolcn  oferwreah  ealne  3one  munt. 
Betwux  Jnsuni  dreame  clypode  se  iElmihtiga  Drihten  Moysen 
him  to,  and  cwae3,  “ Astih  eft  adune,  and  bebeod  3am  folce 
j?aet  heora  n£n  3am  munte  ne  genealaece : swa  hwaet  swa  hine 
hrepa3,  o33e  mann  oppe  nyten,  he  ne  leofa3  sona.  Astih 
nu  eft  up  to  me,  and  Aaron  samod.”  Moyses  3a  Godes 
hsese  gefylde,  and  eft  up  to  him  astah.  pa  aw  rat  seiElmiht- 
iga  God  him  twa  staenene  wex-bredu  mid  his  Sgenum  fingre, 
on  3am  waeron  awritene  tyn  word,  pset  sind  tyn  Felice  beboda. 
paera  worda  waeron  3reo  on  atire  tabelan  awritene,  and  seofon 


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that  day;  and  daily  there  came  new  to  him  from  heaven,  the 
forty  years  that  they  journeyed  in  the  wilderness.  In  the 
wilderness  were  none  of  those  waters  that  might  serve  for 
their  use,  on  account  of  the  bitterness ; but  God  commanded 
Moses  to  strike  the  hard  stone  rock  with  his  rod,  and  from 
the  stone  there  ran  an  immense  stream  of  water  for  the  re- 
pletion of  all  the  people  and  their  cattle.  Ever  before  the  peo- 
ple went  God’s  cloud  like  an  immense  pillar,  which  seemed 
of  fire  in  the  night  time,  and  in  the  form  of  a common  cloud 
by  day ; and  they  constantly  followed  that  cloud : whereso- 
ever it  stood,  there  they  encamped,  and  again,  as  soon  as  the 
cloud  stirred,  so  journeyed  at  the  same  time  all  the  host  after 
the  cloud.  Within  a space  of  forty  years  no  man  was  afflicted 
with  sickness  among  all  the  people,  nor  were  their  garments 
decayed,  nor  did  the  heavenly  meat  fail  them,  until  they  came 
to  the  country  which  the  Almighty  God  through  himself  had 
promised  them. 

God  said  to  Moses  that  he  would  come  aud  speak  to  him 
before  the  people,  that  they  might  be  the  more  believing ; and 
commanded  them  to  be  prepared  on  the  third  day.  Then  on 
the  fiftieth  after  their  departure  from  the  land  of  Egypt, 
God’s  glory  was  seen  in  the  wilderness  on  a mount  which  is 
called  Sinai,  on  which  the  Almighty  Creator  descended,  and 
lo,  great  thunder  began  there  to  rattle,  and  lightning  to  dart 
in  sight  of  the  people,  and  trumpets  to  blow  with  a loud 
sound,  and  a great  cloud  covered  all  the  mount.  Out  of  this 
sound  the  Almighty  Lord  called  Moses  to  him,  and  said, 
“Go  down  again,  and  command  the  people  that  none  of  them 
approach  the  mount : whatsoever  toucheth  it,  whether  man 
or  beast,  shall  forthwith  not  live.  Come  now  again  up  to 
me  together  with  Aaron.”  Moses  then  fulfilled  God's  behest, 
and  again  went  up  to  him.  Then  the  Almighty  God  wrote 
for  him  two  stone  tables  with  his  own  finger,  on  which  were 
written  ten  ordinances,  which  are  the  ten  lawful  command- 
ments. Of  these  ordinances,  three  were  written  on  one  table. 


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on  Saere  oSre.  paet  forme  bebod  is,  “ Drihten  “Sin  God  is  an 
God.”  paet  oSer  word  is,  “ Ne  underfoh  Su  “Sines  Drihtnes 
naman  on  ydelnysse.”  paet  Sridde  word  is,  “Beo  Su  ge- 
myndig  paet  Su  Sone  resten-daeg  freolsige.”  Das  Sreo  word 
stodon  on  an  re  tabulan.  On  Saere  oSre  tabelan  waes  paet 
forme  bebod, (€  ArwurSa  Sinne  faeder  and  June  moder.**  paet 
oSer  bebod,  “ Ne  h«m  Su  unrihtlice.M  paet  Sridde,  “ Ne 
ofslih  Su  mannau.”  paet  feorSe,  " Ne  stala  Su.*’  paet  fifte, 
u Ne  beo  Su  leas  gewita.”  paet  sixte,  " Ne  gewilna  Su  oSres 
mannes  wifes.”  paet  seofoSe,  “ Ne  gewilna  Su  oSres  mannes 
aehta.”  Das  tyn  beboda  synd  eallum  mannuin  gesette  to  ge~ 
healdenne.  Moyses  Sa  waes  wunigende  up  on  Saere  dune 
feowertig  daga  and  feowertig  nihta  tosomne,  and  he  on  eall- 
um Sam  fyrste  nanes  eorSlices  bigleofan  ne  onbyrigde ; and 
he  awrat  be  Godes  dihte  pa  fif  Pelican  bee ; Merest  be  frum- 
sceafte,  pe  nan  eorSlic  man  Sa  nyste,  and  siSSan  be  Adames 
ofspringe,  and  Noes  flode,  and  paera  enta  getimbrunge,  and 
swa  forS  oS  paet  he  com  to  Sam  dom-bocum  pe  se  Heofenlica 
Wealdend  his  folce  gesette  to  some,  and  to  sehtnysse,  and  to 
rihtlaecunge  ealra  forgaegednyssa;  and  swiSost  be  Godes  big- 
gengum,  hd  men  hine  aenne  JElmihtigne  wurSian  sceolon. 
And  he  sylf  het  Moysen  him  gewyrean  an  geteld,  mid  wun- 
derlicum  dihte  gefadod,  on  menigfealdre  getaenunge.  On 
Sam  getelde  hi  sceoldon  pa  godcundan  lac  symle  geoffrian, 
forSan  Se  hi  ne  mihton  on  Saere  fare  cyrcan  araefan.  On 
Sam  getelde  he  het  him  offrian  cucu  orf,  and  siSSau  aet  Saui 
weofode  acwellan,  swa  swa  nan  man  nu  lichamlice  don  ne 
mot. 

Ac  we  willaS  eow  seegan  paet  gastlice  andgyt  pyssera  ealdra 
gesetnyssa,  forSan  Se  seo  ealde  ae  is  mid  gastlicum  andgyte 
afylled,  and  Crist  geopeuode  us  Sa  deopan  digeluyssa,  and 
hi  Surh  hine  sylfne  gastlice  gefylde,  swa  swa  h€  to  his  leorn- 
ing-cnihtum  cwaeS,  “ Ne  wene  ge  na  paet  ic  come  to  Si  paet 
ic  wolde  towurpan  pa  ealdan  a?  oSSe  witegena  gesetnyssa : ic 
ne  com  to  Si  paet  ic  hi  towurpe,  ac  paet  ic  lvi  gefylde.  SoS  ic 


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and  seven  on  the  other.  The  first  commandment  is,  “ The 
Lord  thy  God  is  one  God/1  The  second  ordinance  is,  “Take 
not  thy  Lord’s  name  in  vain/’  The  third  ordinance  is,  “Be 
thou  mindful  that  thou  keep  holy  the  day  of  rest/’  These 
three  ordinances  stood  on  one  table.  On  the  other  table  the 
first  commandment  was,  “ Honour  thy  father  and  thy  mother/' 
The  second  commandment,  “Commit  not  adultery.”  The 
third,  “ Slay  no  man.”  The  fourth,  “ Steal  not.”  The  fifth, 
“ Be  not  a false  witness.”  The  sixth,  “ Desire  not  another 
man’s  wife.”  The  seventh,  “ Desire  not  another  man's  pos- 
sessions.” These  ten  commandments  are  appointed  for  all 
men  to  hold.  Moses  then  continued  on  the  mount  forty  days 
and  forty  nights  together,  and  in  all  that  time  he  tasted  no 
earthly  food ; and  he  wrote  by  God’s  direction  the  five  law 
books ; first  of  the  creation,  of  which  no  earthly  man  then 
knew,  and  afterwards  of  Adam’s  offspring,  and  Noah’s  flood, 
and  of  the  building  of  the  giants,  and  so  forth,  until  he  came 
to  the  doom-books  which  the  Heavenly  Ruler  appointed  to 
his  people,  for  concord,  and  for  reconciliation,  and  for  the 
correction  of  all  transgressions ; and  above  all,  with  regard 
to  the  worship  of  God,  how  men  should  honour  him  the  one 
Almighty.  And  he  himself  commanded  Moses  to  make  him 
a tabernacle  disposed  with  wondrous  contrivance,  with  mani- 
fold betokening.  In  that  tabernacle  they  were  constantly  to 
offer  the  divine  offerings,  because  they  could  not  on  their 
journeying  raise  a church.  In  that  tabernacle  he  commanded 
living  cattle  to  be  offered  to  him,  and  afterwards  to  be  slain 
at  the  altar,  so  as  no  man  may  now  do  bodily. 

But  we  will  say  to  you  the  ghostly  sense  of  these  old  in- 
stitutes, for  the  old  law  is  filled  with  ghostly  sense,  and 
Christ  has  opened  to  us  the  deep  mysteries,  and  through 
himself  spiritually  fulfilled  them,  as  he  said  to  his  disciples, 
“ Ween  not  that  I come  to  overthrow  the  old  law,  or  the 
institutes  of  the  prophets : I come  not  to  overthrow  them, 
but  to  fulfil  them.  Verily  I say  unto  you,  One  stroke  or  one 


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cow  secge,  An  strica  oSSe  an  staef  Saere  ealdan  £e  ne  biS  for- 
gaeged  oSpaet  hi  ealle  gefyllede  beon.”  pus  tram  is  seo  ealde 
ae,  ac  heo  sceal  beon  gefylled  Surh  Godes  'Seowas  aefter  gast- 
Ticum  andgiie,  and  na  lichamlice.  Hit  biS  swiSe  langsum, 
gif  we  ealle  Sas  getacnunga  eow  nu  aetsomne  gereccaS,  ac  we 
willaS  nu  sume  eow  geopenian,  and  sume  eft  on  gelimplicere 
tide. 

paet  Egypta-land  haefde  getacnunge  pyssere  worulde,  and 
Pharao  getacnode  pone  Swyran  deofol,  pe  symle  Godes  ge- 
corenum  ehtnysse  on  besett  on  andwerdum  life.  Swa  swa 
se  JSlmihtiga  God  Sa  his  folc  ahredde  wi S pone  cyning 
Pharao,  and  hi  laedde  to  Sam  earde  pe  he  Abrahame  and  his 
ofspringe  behet,  swa  eac  he  arett  daeghwomlice  his  gecorenan 
wiS  pone  ealdan  deofol,  and  hi  alyst  fram  his  Seowte,  and 
fram  Syssere  geswincfullan  worulde,  and  gelaet  hi  to  Sam 
ecan  eSele  Se  we  to  gesceapene  waeron.  Seo  Reade  see  haefde 
getacnunge  ures  fulluhtes,  on  Saere  adranc  Pharao  and  his 
here  samod ; swa  eac  on  urum  gasthcum  fulluhte  biS  se  deo- 
fol forsmorod  fram  ds,  and  ealle  ure  synna  beoS  adylegode, 
and  we  Sonne  sigefaeste,  mid  geleafan  Godes  lof  singaS,  an- 
bidigende  raid  geSylde  paes  ecan  eSeles.  Witodlice  paet  westen 
and  paet  feowertig  geara  faec  is  ure  anbidung  on  mislicura 
costnungura  aefter  urum  fulluhte,  oSpaet  we  becunion  Surh 
gehealdsumnysse  Godes  beboda  to  ‘Sam  upplican  eSele,  on 
■Sam  Se  we  ecelice  eardian  sceolon.  paet  wolcn  wees  symle 
Saes  folces  latteow  on  ealre  Saere  fare,  ge  aeiSan  Se  hi  pa 
Readan  s£  ofereodon,  and  eac  siSSan  on  Sam  westene.  paet 
wolcn  getacnode  Crist,  seSe  is  ure  latteow  on  gastlicum  S ing- 
um ; and  he  waes  liSe  on  his  menniscnysse  swilce  on  wolcnes 
hiwe,  and  h€  biS  swiSe  egefull  on  fyres  gelicnysse  on  Sam 
micclum  dome,  ponnc  he  San'S  Sam  rihtwisum  and  byrnS 
Sam  unrihtwisum.  SoSlice  gehwilces  rihtwises  mannes  Iff 
is  daege  wiSmeten,  and  paes  synfullan  nihtlicum  Seostrum; 
and  Drihten  biS  liSe  Sam  rihtwisum,  and  egefull  Sam  un- 
rihtwisum. 


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letter  of  the  old  law  shall  not  be  transgressed,  until  they  are 
all  fulfilled.”  Thus  firm  is  the  old  law,  but  it  shall  be  ful- 
filled by  God’s  servants  according  to  a ghostly  sense,  and 
not  bodily.  It  will  be  very  longsome,  if  we  now  recount  to 
you  all  these  signs  together,  but  we  will  disclose  some  to  you 
now,  and  some  afterwards  at  a more  convenient  time. 

The  Egyptian  land  was  a type  of  this  world,  and  Pharaoh 
betokened  the  perverse  devil,  who  is  constantly  inflicting 
persecution  on  God’s  chosen,  in  this  present  life.  As  the 
Almighty  God  then  delivered  his  people  from  the  king 
Pharaoh,  and  led  them  to  the  country  which  he  had  promised 
to  Abraham  and  his  offspring,  so  also  he  delivers  daily  his 
chosen  from  the  old  devil,  and  releases  them  from  his  thral- 
dom and  from  this  world  of  toil,  and  leads  them  to  the  eternal 
country  for  which  we  were  created.  The  Red  sea  betokened 
our  baptism,  in  which  Pharaoh  and  his  host  were  drowned 
together;  so  also  in  our  ghostly  baptism  the  devil  is  suffocated 
by  us,  and  all  our  sins  are  obliterated,  and  we  then  trium* 
phant,  with  faith  sing  the  praise  of  God,  awaiting  with 
patience  the  eternal  country.  Moreover,  the  wilderness  and 
the  space  of  forty  years  are  our  stay  in  divers  temptations 
after  our  baptism,  until  we  come,  through  observance  of  God’s 
commandments,  to  the  realm  on  high,  in  which  we  shall  eter- 
nally dwelL  The  cloud  was  constantly  the  people’s  guide  in 
all  their  journeying,  both  before  they  had  crossed  the  Red  sea, 
and  also  afterwards  in  the  wilderness.  The  cloud  betokened 
Christ,  who  is  our  guide  iu  ghostly  things ; and  he  was  gentle 
in  his  humanity,  as  in  semblance  of  a cloud,  and  he  will  be 
very  awful,  in  likeness  of  fire,  at  the  great  doom,  when  he 
will  shine  to  the  righteous  and  burn  to  the  unrighteous. 
Verily  the  life  of  every  righteous  man  is  compared  with  day, 
and  of  the  sinful  with  the  nightly  darkness ; and  the  Lord 
will  be  gentle  to  the  righteous,  and  awful  to  the  unrighteous. 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


Se  apoBtol  Paulus  cwaeS  be  'Sam  Israhela  folce,  )?aet  hi  ealle 
waeron  on  Saere  gefullode,  and  hi  ealle  teton  Sone  gastlican 
mete,  and  Sone  gastlican  drenc  druncon.  SoSlice  se  mete  Se 
him  of  heofenum  com  hasfde  Cristes  getacnunge,  seSe  be  him 
sylfiim  cwaeS,  u Ic  eom  se  liflica  hlaf,  }>e  of  heofenum  astah ; 
and  swa  hwa  swa  of  Sam  hlafe  geett,  he  leofaS  on  ecnysse ; 
and  se  hlaf  Se  ic  sylle  for  iniddaueardes  life  is  min  lichama.” 
On  Sam  halgan  husle  we  SicgaS  Cristes  lichaman : se  hl£f  is 
soSlice  his  lichama  gastlice,  Seah  Se  se  ungeliereda  J?aes  ge- 
lyfan  ne  cunne.  Be  Sam  stane  Se  J>aet  waster  on  Sam  west- 
one  tit-afleow,  cwaeS  se  ylca  apostol,  “ Hi  druncon  of  Sam 
gastlican  stane,  and  se  stan  waes  Crist.”  Naes  Seah  se  stan 
lichamlice  Crist,  ac  he  hiefde  Cristes  getacnunge.  His  side 
wars  on  Saere  rode  gewundod,  and  )>aer  fleow  lit  bl6d  and 
waeter  samod ; )?aet  bl6d  to  ure  alysednysse,  and  )?aet  waeter 
to  urum  fulluhte.  On  Sam  fifteogoSan  daege  J^ae s folces  faer- 
eldes  waes  seo  ealde  ae  gesett,  and  on  Sam  fifteogoSan  daege 
aefter  Cristes  £riste  com  se  Halga  Oast  of  heofenum  ofer  his 
apostoluin  in  fyres  hiwe,  and  him  Surh  his  gife  ealle  Sing 
taehte,  and  ealle  middaneardlice  gereord  him  forgeaf.  On 
Sam  munte  Synay,  \>e  se  iElmihtiga  on  becom,  wearS  micel 
Sunor  gehyred,  and  stemn,  and  liget  gesewen,  swa  swa  sci- 
nende  leoht-fatu,  and  j^aer  waes  bymena  dream  hlude  swegen- 
de,  and  eal  se  munt  smocigende  stod.  On  Sam  stemnum 
and  on  Sam  Jmnore  we  understandaS  J?aera  bydela  bream,  J?e 
God  sende  geond  ealne  middaneard  to  bodigenne  geleafan 
}>aere  Halgan  Drynnysse.  On  Sam  leoht-fatum  )>aes  ligettes 
waes  getEcnod  seo  beorhtnys  )?aera  wundra  Se  Sa  halgan  by- 
delas  on  Godes  naman  gefremedon.  paera  bymena  cyrm  is 
seo  strange  bodung,  pe  aefter  Sees  Halgan  Gaste6  to-cyme 
ferde  geond  ealne  middaneard.  On  Sam  fyre  and  on  Sam 
smyce  waes  getScnod,  )?aet  gehwilce  arfaeste  men  and  geleaf- 
fulle  beoS  symle  onlihte  Surh  Godes  gesetnyssum,  and  Saera 
arleasra  manna  eagan  beoS  ]mrh  gedwyldes  smyce  symle 
aSystrode. 


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The  apostle  Paul  said  of  the  people  of  Israel,  that  they 
were  all  baptized  in  the  sea,  and  they  all  ate  the  ghostly 
meat,  and  drank  the  ghostly  drink.  Now  the  meat  that  came 
to  them  from  heaven  was  a type  of  Christ,  who  said  of  him- 
self, “ I am  the  living  bread,  which  came  down  from  heaven, 
and  whosoever  eateth  of  that  bread,  shall  live  for  ever ; and 
the  bread  which  I give  for  the  life  of  the  world  is  my.  body.” 
In  the  holy  housel  we  eat  Christ’s  body : the  bread  is  truly 
his  body  spiritually,  though  the  unlearned  cannot  believe  this. 
Of  the  stone,  out  of  whic’i  the  water  flowed  in  the  wilderness, 
the  same  apostle  said,  “ They  drank  from  the  ghostly  stone, 
and  the  stone  was  Christ.”  Yet  was  the  stone  not  Christ 
bodily,  but  it  was  a type  of  Christ.  His  side  was  wounded  on 
the  rood,  and  there  flowed  out  blood  and  water  together ; the 
blood  for  our  redemption,  and  the  water  for  our  baptism. 
On  the  fiftieth  day  of  the  people’s  journeying  the  old  law  was 
established,  and  on  the  fiftieth  day  after  Christ’s  ascension 
the  Holy  Ghost  came  from  heaven  over  his  apostles  in  like- 
ness of  fire,  and  through  his  grace  taught  them  all  things, 
and  gave  them  all  earthly  tongues.  On  mount  Sinai,  on 
which  the  Almighty  came,  great  thunder  was  heard,  and  a 
voice,  and  lightning  was  seen,  like  shining  lamps,  and  there 
was  the  noise  of  trumpets  loudly  sounding,  and  all  the  mount 
stood  smoking.  In  the  voices  and  in  the  thunder  we  perceive 
the  cry  of  those  messengers  whom  God  sends  through  all  the 
world  to  preach  belief  of  the  Holy  Trinity.  In  the  lamps  of 
the  lightning  was  betokened  the  brightness  of  the  miracles 
which  the  holy  messengers  performed  in  the  name  of  God* 
The  noise  of  the  trumpets  is  the  strong  preaching,  which 
after  the  coming  of  the  Holy  Ghost  pervaded  all  the  world* 
By  the  fire  and  by  the  smoke  was  betokened,  that  all  pious 
and  believing  men  shall  ever  be  enlightened  by  God’s  ordi- 
nances, and  the  eyes  of  impious  men  shall  by  the  smoke  of 
error  be  ever  darkened. 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


God  awrat  Sa  ealdan  ae  raid  his  fingre  on  •Sam  stienenum 
weax-bredum.  Godes  finger  is  se  Halga  Gast,  swa  swa  Crist 
on  his  godspelle  cwaeS,  u Gif  ic,  on  Godes  fingre,  deofla 
adr»fe;”  and  se  oSer  godspellere  awrat,  “ Gif  ic,  on  Godes 
Gaste,  deoil  adrsefe.”  Nis  na  to  understandenne  be  Saes 
limes  micelnysse,  ac  be  Saera  fingra  fremminge.  Nis  (is  nan 
lim  swa  gewylde  to  aelcuin  weorce  swa  fis  sind  ure  fingras, 
and  se  Halga  Gast  is  gecweden  Godes  finger,  forSan  *Se  he 
awrit  *Surh  his  gife  on  manna  heortan  Sa  gastlican  bebodu, 
and  todaelS  his  gife  mannum  be  •Sam  Se  he  wile,  forSan  *Se 
he  is  iElmihtig  Wyrhta,  mid  Feeder  and  mid  Suna,  hi  Sry 
En  God,  aefre  unbegunnen  and  ungeendod.  Da  st^enenan 
weax-bredu  getacnodon  )>aera  Iudeiscra  manna  heardheort- 
nysse,  be  Sam  cwaeS  se  witega  Ezechiel,  u Ic  eetbrede  him 
Sa  st&ienan  heortan,  and  ic  forgife  him  flaescene  heortan 
p&t  is  andgitfulle  heortan. 

Tyn  beboda  awrat  se  ^Elmihtiga  on  -Sam  twam  tabelum ; 
Sreo  word  on  Enre  tabelan,  Sa  belimpaS  to  Godes  lufe,  and 
seofon  on  Saere  oSre,  pa  gebyriaS  to  manna  lufe  and  to  gefer- 
raedene  ure  nextan.  pa  twE  tabelan  getacnodon  Sa  twE  be- 
bodu pe  ic  nu  namode,  Godes  lufu  and  manna,  and  eac  'Sa 
twa  GecySnyssa,  pa  Ealdan  and  Sa  Niwan. 

paet  forme  word  is,  u Drihten  Sin  God  is  an  God.**  An 
God  is  ealra  *Singa  Scyppend,  on  Srim  had  uni  Surh  wunigende, 
past  is,  Faeder,  and  his  Sunu,  and  heora  begra  Gast,  ealle 
gelice  mihtige,  and  aefre  on  Enre  Godcundnysse  wunigende. 
Hi  ne  magon  beon  togaedere  genemnede,  ac  hi  ne  beoS  naefre 
todaelede.  pisne  aenne  God  we  sceolon  mid  soSum  geleafan 
and  soSre  lufe  symle  wurSian,  forSan  Se  he  is  Ena  God  ure 
Scyppend,  and  nis  nEn  oSer  God  buton  him  Enum. 

paet  o*8er  bebod  is,  “ Ne  underfoh  Su  Sines  Dribtnes  naman 
on  ydelnysse.”  paet  is,  Ne  gelyf  Su  paet  Crist  pin  Drihten 
sy  gesceaft,  ac  gelyf  Jiaet  he  is  gelic  his  Faeder,  aefre  of  him 
acenned,  ]>urh  Sone  sind  ealle  Sing  geworhte.  Witodlicc  aelc 


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God  wrote  the  old  law  with  his  finger  on  the  stone  tables. 
The  finger  of  God  is  the  Holy  Ghost,  as  Christ  in  his  gospel 
said,  “ If  I,  by  the  finger  of  God,  drive  out  devils.”  And 
the  other  evangelist  wrote,  “ If  I,  in  the  Spirit  of  God,  drive 
out  the  devil.”  Not  to  be  considered  is  the  magnitude  of 
that  limb,  but  the  efficacy  of  the  fingers.  We  have  no  limb 
so  trained  to  every  work  as  are  our  fingers,  and  the  Holy 
Ghost  is  called  the  finger  of  God,  because  he  writes  through 
his  grace  in  the  hearts  of  men  the  ghostly  commandments, 
and  distributes  his  grace  to  men,  according  to  his  will,  for  he 
is  the  Almighty  Worker,  with  Father  and  with  Son,  they 
three  one  God,  ever  unbegun  and  unended.  The  stone  tables 
betokened  the  hardheartedness  of  the  Jewish  men,  of  which 
the  prophet  Ezekiel  said,  “ I will  take  from  them  the  hearts 
of  stone,  and  I will  give  them  hearts  of  flesh that  is,  hearts 
filled  with  understanding. 

Ten  commandments  the  Almighty  wrote  on  the  two  tables ; 
three  ordinances  on  one  table,  which  have  reference  to  God’s 
love,  and  seven  on  the  other,  which  relate  to  love  of  men  and 
to  fellowship  with  our  neighbour.  The  two  tables  betokened 
the  two  commandments  which  I have  named,  the  love  of  God 
and  of  men,  and  also  the  two  Testaments,  the  Old  and  the 
New. 

The  first  ordinance  is,  “ The  Lord  thy  God  is  one  God.” 
One  God  is  the  Creator  of  all  things,  existing  in  three  per- 
sons, that  is,  the  Father,  and  his  Son,  and  the  Spirit  of  them 
both,  all  equally  mighty,  and  ever  existing  in  one  Godhead. 
They  may  not  be  named  together,  but  they  are  never  sepa- 
rated. This  one  God  we  should  with  true  belief  and  true  love 
ever  worship,  for  he  alone  is  God  our  Creator,  and  there  is 
no  other  God  but  him  alone. 

The  second  commandment  is,  “ Take  not  thy  Lord’s  name 
in  vain.”  That  is,  Believe  not  that  Christ  thy  Lord  is  a 
creature,  but  believe  that  he  is  equal  to  his  Father,  ever  of 
him  born,  through  whom  all  things  are  made.  But  every 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


gesceaft  is  ydelnysse  underSeod,  past  is,  awendedlicnesse, 
forSan  Se  hi  boo's  awende  fram  brosnunge  to  unbrostmnge. 

past  Sridde  bebod  is,  “ Beo  Su  gemyndig  past  pu  Sone 
resten-daeg  gehalgige.  On  six  dagum  geworhte  God  ealle 
gesceafta,  and  geendode  hi  on  Sam  seofoSan.”  past  is  se 
Saeternes-daeg,  “pa  gereste  he  bine,  and  Sone  daeg  gehalgode.” 
Ne  gereste  he  hine  forSi  J>aet  h€  werig  waere,  seSe  ealle  Sing 
deS  buton  geswince,  ac  he  geswac  Sa  his  weorces  : he  geswEc 
Sees  dihtes  ealra  his  weorca,  ac  he  ne  geswac  na  to  gemenig- 
fyldenne  j?sera  gesceafta  aeftergengnyssa.  God  geswac  Sa  his 
weorces  swa  past  he  na  ma  gecyuda  siSSan  ne  gesceop,  ac 
swa-Seah  he  gemenigfylt  daeghwonilice  pa.  ylcan  gecynd, 
swa  swa  Crist  cwaeS  on  his  godspelle,  “ Pater  meus  usque 
modo  operatur,  et  ego  operor : ” past  is  on  Englisc,  “ Min 
Faeder  wyrcS  diegh  worn  lice  oS  Jns,  and  ic  wyrce.”  Se 
^Eltnihtiga  Feeder  gedihte  ealle  gesceafta  jmrh  his  Wisdom, 
and  se  Wisdom  is  his  Sunu ; and  he  hi  ealle  geliffaeste  ]mrh 
Sone  Halgan  Gast,  and  on  Sam  deopan  dihte  stodon  ealle  pa 
Sing  Se  Sa-gyt  naeron.  Witodlice  we  waeron  on  j^am  dihte, 
and  eac  Sa  Se  aefter  (is  cumaS,  oS  )?yssere  worulde  geendunge. 
God  gesceop  Sa  eet  fruman  twegen  men,  wer  and  wlf,  and  he 
geswac  Sa  J>aera  gesceapennyssa,  swa  past  he  na  ma  cynna  on 
mannum  ne  gesette,  ac  he  gemenigfylt  Sa  twa  cynn  daeg- 
hwomlice,  swa  past  he  gescypS  aelces  mannes  lichatnan  on  his 
moder  innoSe,  and  him  sawle  siSSan  on  besett.  Ne  beoS  Sa 
sawla  n ah  war  aerSan  wunigende,  ac  se  ^Elmihtiga  Wyrhta  hi 
gescypS  aelce  daeg,  swa  swa  he  deS  pa  lichaman.  God  ge- 
sceop Sa  nytenu,  and  fixas,  and  fugelas,  and  ealle  eorSlice 
waestmas ; ac  he  gescypS  aelce  geare  oSre  edniwe  Sees  ylcan 
gecyndes ; forSan  Se  Sa  aerran  ateoriaS.  Se  Saeternes-daeg 
wees  Sa  gehaten  resten-daeg  oS  Cristes  Srowunge : on  Sam 
daege  laeg  Cristes  lie  on  byrigene,  and  he  aras  of  deaSe  on 
Sam  Sunnan-daege,  and  se  daeg  is  cristenra  manna  resten-daeg, 
and  halig  Surh  Cristes  aerist : )>one  daeg  we  sceolon  symle 
freolsian  mid  gastlicere  arwuiSnysse.  Se  Saeternes-daeg  wees 


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creature  is  subject  to  vanity,  that  is,  to  mutability,  for  they 
will  be  changed  from  corruption  to  incorruption. 

The  third  commandment  is,  “ Be  mindful  that  thou  hallow 
the  day  of  rest.  In  six  days  God  wrought  all  creatures,  and 
finished  them  on  the  seventh/1  That  is  the  Saturday,  “ when 
he  rested,  and  hallowed  that  day/1  He  rested  not  because  he 
was  weary,  who  does  all  things  without  fatigue,  but  he  ceased 
then  from  his  work : he  ceased  from  the  disposition  of  all 
his  works,  but  he  ceased  not  to  multiply  the  successions  of 
created  beings.  God,  therefore,  ceased  from  his  work  so  that 
he  created  no  more  kinds  afterwards,  but,  nevertheless,  he 
daily  multiplies  the  same  kinds,  as  Christ  said  in  his  gospel, 
“ Pater  meus  usque  modo  operatur,  et  ego  operor : 11  that  is 
in  English,  “ My  Father  works  daily  until  now,  and  I work/* 
The  Almighty  Father  disposed  all  creatures  through  his 
Wisdom,  and  his  Wisdom  is  his  Son  ; and  he  quickened  them 
all  through  the  Holy  Ghost,  and  in  that  profound  disposition 
stood  all  those  things  which  yet  were  not.  But  we  were  in 
that  disposition,  and  also  those  who  come  after  us,  until  the 
ending  of  this  world.  God  created  at  the  beginning  two 
persons,  man  and  woman,  and  he  ceased  then  from  those 
creations,  so  that  he  placed  no  more  kinds  among  men,  but 
he  multiplies  those  two  kinds  daily,  so  that  he  creates  the 
body  of  every  man  in  his  mother’s  womb,  and  afterwards 
places  in  him  a soul.  Souls  are  nowhere  existing  previously, 
but  the  Almighty  Worker  creates  them  every  day,  as  he  does 
the  bodies.  God  created  the  beasts,  and  fishes,  and  birds, 
and  all  earthly  fruits ; but  he  creates  every  year  other  new 
ones  of  the  same  kind ; because  the  former  ones  decay.  The 
Saturday  was  called  the  day  of  rest  until  Christ’s  passion : 
on  that  day  Christ’s  body  lay  in  the  sepulchre,  and  he  arose 
from  death  on  the  Suuday,  and  that  day  is  the  Christians’ 
day  of  rest,  and  holy  through  Christ’s  resurrection  : that  day 
we  should  ever  solemnize  with  ghostly  veneration.  Saturday 


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gehalgod  mid  micelre  gehealdsumnysse  on  Saere  ealdan  «, 
for  Saere  getacnunge  Cristes  Srowunge,  and  his  reste  on  Saere 
byrgene ; ac  se  Sunnan-daeg  is  liu  gehalgod  Jmrh  soSfaestnysse 
his  aeristes  of  deaSe.  OSer  resten-daeg  is  us  eac  toweard, 
j>aet  is,  j?set  ece  Kf,  on  Sam  bi'S  £n  daeg  buton  aeleere  nihte, 
on  J>am  we  (is  gerestaS  ecelice,  gif  we  nu  Seowtlicera  weorca, 
J?aet  sind  synua,  geswicaS. 

pae t feorSe  bebod  is,  “ ArwurSa  J>inne  feeder  and  Sine 
moder.  Se  Se  wyrigS  faeder  oSSe  moder,  o\>\>e  hi  tyrigS,  se 
is  deaSes  scyldig.”  La  hwaene  wile  se  man  arwurSian,  gif  he 
Sone  J?e  hine  gestrynde,  and  Sa  moder  Se  hine  geb£r  and 
afedde  nele  arwurSian  ? iEfter  gastlicum  andgite  God  is  Sin 
feeder,  and  his  gelaSung  is  Sin  moder : arwurSa  hi  on  eallum 
Singum. 

paet  fifte  bebod  is,  “Ne  ftnriht-h&m  Su.”  iElc  Siera 
manna  \>e  hffimS  buton  rihtre  aewe,  he  hsemS  unrihtlice ; and 
se  Se  ofer  his  aewe  haemS,  he  is  forlir  Surh  his  aewbrice. 

paet  sixte  bebod  is,  “ Ne  ofslih  Su  mann.”  Manslaga  biS 
se  Se  man  ofslihS ; and  se  Se  oSerne  to  deaSe  forsegS,  and 
se  Se  oSres  sawle  forpaerS,  se  Se  hungrigum  oSSe  nacodum 
gehelpan  maeg  and  nele,  ac  last  hine  acwelan  on  Saere  hafen- 
leaste,  J?onue  biS  se  eac  Surh  his  waelhreownysse  manslaga 
geteald. 

paet  seofoSe  bebod  is,  “ Ne  stala  Su.”  Dis  bebod  wiS- 
cweS  aelcum  reaflace,  and  is  gehwilcum  menu  full  cuS. 

paet  eahteoSe  bebod  is,  “ Ne  beo  Su  leas  gewita.”  pis 
bebod  wiScweS  leasunge. 

paet  nigoSe  bebod  is,  “ Ne  gewilnaSu  oSres  mannes  wifes.” 
Manfuliic  deed  biS  j>aet  hwa  oSres  wif  gebysmirige ; forSy  is 
geboden  J>aet  Su  Sees  ne  gewilnige.  Witodlice  gif  Su  Sees  ne 
gewilnast,  ne  becymst  Su  naefre  to  Sam  pleolicum  leahtre. 

paet  teoSe  bebod  is, “ Ne  gewilna  Su  oSres  mannes  aehta.” 


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was  hallowed  with  great  observance  by  the  old  law,  in  be- 
tokening of  Christ’s  passion,  and  bis  rest  in  the  sepulchre ; 
but  Sunday  is  now  hallowed  by  the  truth  of  his  resurrection 
from  death.  Another  day  of  rest  for  us  is  also  to  come,  that 
is,  the  everlasting  life,  in  which  will  be  one  day  without  any 
night,  in  which  we  shall  rest  eternally,  if  we  now  cease  from 
servile  works,  that  is,  from  sins. 

The  fourth  commandment  is,  “ Honour  thy  father  and  thy 
mother.  He  who  curses  father  or  mother,  or  provokes  them, 
is  guilty  of  death.”  O whom  will  a man  honour,  if  he  will 
not  honour  him  who  begat  him,  and  the  mother  who  bare 
and  brought  him  forth  ? In  a ghostly  sense  God  is  thy  father, 
and  his  church  is  thy  mother : honour  them  in  all  things. 

The  fifth  commandment  is,  “ Commit  not  adultery.” 
Every  man  who  lies  except  with  his  lawful  wife,  commits 
adultery;  and  he  who  lies  with  another  besides  his  lawful 
wife,  is  an  adulterer  through  breach  of  his  marriage  vow. 

The  sixth  commandment  is,  “ Slay  no  man.”  A man- 
slayer  is  he  who  kills  any  one ; and  he  who  traduces  another 
to  death,  and  he  who  destroys  another’s  soul,  he  who  can 
and  will  not  help  the  hungry  or  naked,  but  lets  him  die  in 
want,  then  will  he  also  for  his  cruelty  be  accounted  a man- 
slayer. 

The  seventh  commandment  is,  “ Steal  not.”  This  com- 
mandment forbids  all  robbery,  and  is  fully  known  to  every 
man. 

The  eighth  commandment  is,  “ Be  not  a false  witness.” 
This  commandment  forbids  leasing. 

The  ninth  commandment  is,  “ Desire  not  another  man’s 
wife.”  It  is  a wicked  deed  that  any  one  defile  another’s  wife ; 
therefore  is  it  forbidden  to  desire  her.  For  if  thou  desirest 
her  not,  thou  wilt  never  come  to  that  perilous  crime. 

The  tenth  commandment  is,  “ Desire  not  another  man’s 

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DOMINICA  IN  MEDIA  QUADRAGESIME. 


Dis  bebod  wiScweS  unrihtwisre  gewilnunge  and  woruldlicere 
gitsunge. 

Is  eac  to  understandenne,  j?eet  ];aet  Egyptisce  folc  wearS 
mid  tyn  Witum  geslagen  ; and  tyn  beboda  weeron  awritene  on 
•Sam  twam  tabelum,  Godes  folce  to  rihtinge,  }>eet  Sa  deofelli- 
can  leahtras  Surh  Sa  bebodu  adydde  beon.  peet  miccle  geteld 
J?set  God  mid  menigfealdum  creefte  gedihte,  heefde  get£cnunge 
£aere  halgan  gelaSunge  Se  Crist  Surh  his  to-cyme  astealde, 
and  jmrh  his  apostolas  and  l&reowas  getimbrode.  On  Sisum 
getelde  waeron  menigfealde  fahnyssa,  and  fornean  unasec- 
gendlice  freetwunga : swa  beoS  eac  on  Godes  gelaSunge  me- 
nigfealde faegernyssa  'Surh  godra  manna  drohtnunge,  )>e  'Sees 
ecan  lifes  eallunge  gewilniaS.  Da  menigfealdan  offrunga  J^e 
se  iElmihtiga  het  on  'Sam  getelde  symle  offrian,  getacnodon 
Cristes  'Srowunge ; and  he  Sa  ealdan  ons^egednyssa  ealle  ge- 
stilde,  )raSa  lie  6ylf  soSlice  wearS  geoffrod  |?am  JElmihtigan 
Feeder  for  urum  synnuni. 

pa  ealdan  sacerdas  offrodon  cealf,  and  set  'Sam  weofode 
snidon.  Crist  sylf  wees  on  Sam  cealfe  getacnod,  for  Seere 
mihte  his  *Srowunge.  Hi  offrodon  ISmb  binnon  Sam  getelde, 
and  he  wees  eac  on  *Sam  getacnod,  for  his  unscee'SSignysse ; 
he  wees  on  rammes  siege  getScnod,  for  his  ealdordome ; he 
wees  on  buccan  siege  getScnod,  for  gelicnysse  synfulles 
fleesces,  J>eet  he  mid  urum  fleesclicum  gecynde  ure  synna  adi- 
legode.  Eac  gehwilce  oSre  offrunga  heefdon  get&cnunge  his 
toweardan  deaSes,  and  bigencges  Godes  'Seowdomes. 

We  soSlice  eefter  Seawlicum  andgite  cealf  offriaS  Gode  to 
lace,  gif  we  ures  lichaman  modignysse  for  his  ege  oferswiSa'S. 
LSmb  we  offria'S  on  Godes  lace,  gif  we  unscee'SSignysse  on 
urum  Seawum  symle  healdaS,  and  )?a  unsceadwislican  sty- 
run  ga  on  steeSSignysse  awendaS.  Buccan  we  offriaS,  oSSe 
ticcen,  gif  we  ures  lichaman  galnysse  oferswiSaS.  Culfran 
we  offriaS,  gif  we  soSe  bilewitnysse  on  urum  mode  healdaS. 
Turtlan  we  offriaS,  gif  we  on  cleennysse  wuniaS.  peorfe 
hlafas  we  bringaS  Gode  to  lEce,  Sonne  we  buton  yfelnysse 


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possessions.”  This  commandment  forbids  unrighteous  desire 
and  worldly  covetousness. 

It  is  also  to  be  understood,  that  the  Egyptian  folk  were 
stricken  with  ten  plagues;  and  ten  commandments  were 
written  on  the  two  tables,  for  a direction  to  God’s  people, 
that  devilish  sins  might  be  destroyed  by  those  commandments. 
The  great  tabernacle  that  God  with  manifold  craft  directed, 
was  a type  of  the  holy  church  which  Christ  by  his  advent 
founded,  aud  by  his  apostles  and  teachers  constructed.  In 
this  tabernacle  were  manifold  colours,  and  almost  unspeak- 
able ornaments : so  also  in  God’s  church  there  are  manifold 
beauties  through  the  converse  of  good  men,  who  fervently 
desire  the  everlasting  life.  The  manifold  offerings,  which 
the  Almighty  commanded  to  be  constantly  offered  in  the  tem- 
ple, betokened  the  passion  of  Christ ; and  he  abolished  the  old 
sacrifices,  when  he  himself  truly  was  offered  to  the  Almighty 
Father  for  our  sins. 

The  old  priests  offered  a calf,  and  slew  it  at  the  altar. 
Christ  was  himself  betokened  in  that  calf,  in  virtue  of  his 
passion.  They  offered  a lamb  within  the  tabernacle,  and 
he  was  also  betokened  in  that,  for  his  innocence ; he  was  be- 
tokened in  the  slaying  of  a ram,  for  his  authority ; he  was 
betokened  in  the  slaying  of  a buck,  for  likeness  of  the  sinful 
flesh,  that  with  our  fleshly  nature  he  might  extinguish  our 
sins.  Every  other  offering  also  was  a type  of  his  future 
death,  and  of  the  observance  of  God’s  service. 

But  we  in  a figurative  sense  offer  a calf  as  a gift  to  God, 
if,  for.awe  of  him,  we  overcome  the  pride  of  our  body.  A 
lamb  we  offer  as  a gift  to  God,  if  we  ever  preserve  innocence 
in  our  morals,  and  turn  irrational  perturbations  into  steadi- 
ness. A buck  ive  offer,  or  a kid,  if  we  overcome  the  lust  of 
our  body.  A dove  we  offer,  if  we  preserve  true  meekness 
in  our  mind.  A turtle-dove  we  offer,  if  we  continue  in 
chastity.  Unleavened  loaves  we  bring  as  a gift  to  God,  when 

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DOMINICA  IN  MEDIA  QUADRAGESIME. 


beorman  on  Seorfnysse  syfernysse  and  soSfaestnysse  faraS. 
Hunig  wees  forboden  on  eallum  Godes  lacum,  forSan  Se  him 
ne  licaS  on  his  gecorenum  nSne  lustfullunga  oSSe  werodnyssa 
jjyssere  worulde.  On  eelcum  lacum  sceolde  beon  sealt  ge- 
menged,  gewisslice  )>aet  we  ealle  Godes  Senunge  mid  sealte 
wfslices  geRceades  symle  gemengan.  Ele  sceolde  eac  mid 
Godes  l$cum  beon  geoffrod,  for  Seere  getacnunge  J>eet  we 
sceolon  don  mid  gleednysse  swa  hweet  swa  we  Gode  gedoS, 
forSan  Se  he  lufaS  J*>ne  gleedan  syllend. 


SECUNDA  SENTENTIA  DE  HOC  IP80. 

MOYSES  and  Aaron,  and  Sa  yldestan  ealdras  Israhela  Seode 
geendodon  heora  lif  on  Seere  langsuman  fare,  swa-Seah  buton 
legere ; and  God  gesette  Iosue  Sam  folce  to  heretogan,  Jwet 
he  hf  to  ‘Sam  behatenan  eSele  leedan  sceolde:  and  he  him 
behet  j?eet  he  wolde  on  eallum  Singum  his  gefylsta  beon,  swa 
swa  he  wees  Moyses ; and  he  gesette  Aarones  sunu,  EleazSr, 
to  sacerde  Sam  folce.  peet  folc  tymde  micelne  team  on  Sam 
westene,  and  wurdon  gewexene  to  wige  ful  strange,  binnon 
Sam  fyrste  feowertig  geara.  Hi  ferdon  Sa  mid  fultume  } >ees 
folces  menigu,  and  mid  gescyldnysse  soSes  Drihtnes,  to  Sam 
leodum  Se  hi  gelaSode  waeron.  Da  Iordanis  seo  ea  on  emtw£ 
toeode,  and  for  Sees  folces  fare  flowan  ne  mihte,  and  eetstod 
se  stream  swa  steap  swa  munt,  and  Israhel  eode  eall  be  Sam 
grunde  dryge  to  lande,  and  seo  ea  eft  to-arn.  Hi  becomon 
Sa  to  anre  byrig  Iericho,  seo  wees  sellice  getimbrod,  mid 
seofon  weallum  beworht,  and  wel  wiSinnan  geset.  pa  eode 
Israhela  folc  on  ymbhwyrfte  )>eere  byrig  seofon  dagas  on  £n, 
ealle  suwigende,  eelce  deege  eene,  swa  swa  se  iElmihtiga  het ; 
and  on  Sam  seofoSan  deege  swiSlice  bleowan  seofon  sacerdas 
mid  sylfrenum  bymum,  and  Israhela  folc  eall  samod  hrymde. 
Da  burston  Sa  seofon  weallas  ealle  tosomne,  and  hi  inn-eodon 
swa  hweer  swa  hT  stodon,  and  ofelogon  Sa  swiSe  Sa  heeSenan, 
J?eet  Seer  nfin  ne  belaf.Saera  ungelyfedra  cucu.  HweetSa  Iosue 


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without  the  barm  of  evilness,  we  walk  in  the  unleaven  of  so- 
berness and  truth.  Honey  was  forbidden  in  all  God’s  offer- 
ings, for  no  luxuries,  no  sweetnesses  of  this  world  are 
pleasing  to  him  among  his  chosen.  With  all  offerings  salt 
should  be  mingled,  undoubtedly  that  we  should  always  mingle 
all  service  to  God  with  the  salt  of  wise  discretion.  Oil  also 
should  be  offered  with  offerings  to  God,  as  a betokening 
that  we  should  do  with  gladness  whatsoever  we  do  for  God, 
because  he  loves  the  glad  giver. 


SECOND  DISCOURSE  ON  THE  SAME. 

MOSES  and  Aaron,  and  the  chief  elders  of  the  people  of 
Israel  ended  their  lives  on  the  longsome  journey,  though 
without  sickness ; and  God  set  J oshua  as  leader  of  the  people, 
that  he  might  conduct  them  to  the  promised  land : and  he 
promised  that  he  would  in  all  things  be  his  supporter,  as  he 
bad  been  of  Moses ; and  he  set  Eleazar,  the  son  of  Aaron,  as 
priest  of  the  people.  The  people  begat  a great  progeny  in  the 
wilderness,  and  were  grown  full  strong  for  war,  within  the 
space  of  forty  years.  They  went  then  with  the  support  of 
the  multitude  of  people  and  with  the  protection  of  the  true 
Lord,  to  the  nations  to  which  they  had  been  called.  Then 
the  river  Jordan  separated  into  two  parts,  and  for  the  people’s 
passage  might  not  flow,  and  the  stream  stopt  as  steep  as  a 
mount,  and  all  Israel  went  along  the  ground  dry  to  land,  and 
the  river  again  ran  together.  They  came  to  a city  called 
Jericho,  which  was  excellently  built,  encircled  with  seven 
walls,  and  well  ordered  within.  Then  went  the  people  of 
Israel  round  about  the  city  for  seven  days  together,  all  hold- 
ing silence,  each  day  once,  as  the  Almighty  had  commanded  $ 
and  on  the  seventh  day  seven  priests  blew  loudly  with  silver 
trumpets,  and  the  people  of  Israel  all  cried  together.  Then 
the  seven  walls  all  burst  at  once,  and  they  went  in  where- 
soever they  stood,  and  vigorously  slew  the  heathen,  so  that 
not  one  of  the  unbelieving  remained  alive.  Joshua  after* 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


siSSan  ferde  mid  Israhela  Seode  to  eallum  leodum  J*es  ©Se- 
lan  eardes,  and  hf  ealle  ofsloh : j?a  Se  him  oSfiugon,  'Sam 
feollon  stanas  on-uppan  micele  of  heofonum,  and  hi  mid  ealle 
fordydon.  Iosue  se  heretoga  mid  sige  wearS  gebyld,  and 
cwaeS  to  Scere  sunnan  mid  swiSlicum  worde,  J>©t  heo  of  Saere 
stowe  styrian  ne  sceolde,  6?rSan  Se  his  fynd  feallende  swulton. 
pa  stdd  seo  sunne  swiSe  healic  ongean  Gabao,  be  Godes 
h©se,  anes  d©ges  f©c,  fierSan  Se  heo  yrnan  dorste,  oS|?aet  Sa 
sigefflBStan  heora  fynd  aledon.  Seofon  Seoda  hi  ofslogon 
mid  swurdes  ecge,  on  Sam  w»ron  getealde  twa  and  Srytig 
cyninga : Sa  wurdon  ealle  endemes  adylegode.  Hwaet  Sa,  siS- 
San  se  sigef©sta  cempa  )>one  eard  ealne  emlice  dselde  betwux 
twelf  m©gSum  Jraes  leSelan  mancynnes,  Abrahames ofspringes, 
Se  hit  eal  gewann,  and  hi  on  Sam  lande  leofodon  siSSan, 
oS)>©t  se  JSlmihtiga  Cyning  of  Sam  cynne  asprang,  Drihten 
H©lend,  ure  sawle  to  baele.  We  habbaS  nu  Sas  race  anfeald- 
lice  gereht ; we  willaS  eac  ^aet  andgit  eow  geopenian,  and  Sa 
dygelnysse  eow  ne  bedyrnan. 

Iosue  haefde  }>©s  H©lendes  get&cnunge  on  naman  and  on 
d©dum,  Seah  hit  eow  digele  sy.  He  w©s  gehaten  mid  hal- 
wendum  naman  Iosue  and  Iesus,  Iudeiscra  latteow.  Iesus 
w©s  gehaten  ure  Haelend  Crist  fram  Sam  engle  £rSan  Se 
he  mennisclice  acenned  w©re.  Iesus  is  Ebreisc  nama,  }>»t 
is  on  Leden  c Saluator/  and  on  Englisc  ( Hffilend/  foiSan 
Se  he  geheelS  his  folc  fram  heora  synnum,  and  gelaet  to  Sam 
ecan  earde  heofenan  rices,  swa  swa  se  heretoga  Iesus  gelaedde 
J?one  ealdan  Israhel  to  Sam  earde  ]>e  him  behaten  wees. 

Seo  burh  Iericho  mid  hire  seofon  weallum  getacnode  Sas 
ateorigendlican  woruld,  pe  tyrnS  on  seofon  dagum,  and  hi 
symle  ge-edl©caS,  oS)?©t  seo  geendung  eallum  mannum  be- 
cume.  Iericho  is  gereht  ( M6na,*  and  se  m6na  h©fS  jnssere 
worulde  gelicnysse,  forSan  Se  he  is  hwfltidum  weaxende 
hwtltidum  wanigende,  swa  swa  Seos  woruld.  Iosue  se  here- 
toga mid  Israhela  folce,  beeode  Sa  burh  seofon  siSum,  and 
Sa  Godes  Seowas  baeron  )>©t  halige  serin  mid  Sam  heofen- 


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wards  went  with  the  people  of  Israel  to  all  the  nations  of  that 
noble  country,  and  slew  them  all : on  those  who  escaped  from 
him  great  stones  fell  from  heaven,  and  totally  destroyed  them. 
Joshua  the  leader  was  emboldened  by  victory,  and  said  to 
the  sun  with  mighty  words,  that  it  should  not  stir  from  that 
place,  before  his  foes  falling  died.  Then  stood  the  sun  very 
high  against  Gibeon,  by  God’s  command,  for  the  space  of  a 
day,  before  it  durst  run,  until  the  conquerors  had  laid  low 
their  foes.  Seven  nations  they  slew  with  edge  of  sword, 
among  which  were  counted  thirty-two  kings : these  were  all 
finally  extirpated.  Thereupon  the  victorious  champion  equally 
divided  all  the  country  among  the  twelve  tribes  of  the  noble 
race,  Abraham’s  offspring,  who  had  won  it  all,  and  they 
afterwards  lived  in  the  land,  until  the  Almighty  King  sprang 
from  that  race,  the  Lord  Jesus,  for  our  souls’  salvation.  We 
have  now  simply  narrated  this  narrative ; we  will  also  open 
the  sense  to  you,  and  not  hide  the  mysteries  from  you. 

Joshua  was  a type  of  Jesus  in  name  and  in  deeds,  though 
to  you  it  be  obscure.  He  was  called  by  the  salutary  name 
of  Joshua  and  Jesus,  the  guide  of  the  Jews.  Our  Saviour 
Christ  was  by  the  angel  called  Jesus  before  he  was  humanly 
born.  Jesus  is  a Hebrew  name,  which  is  in  Latin  Salvator , 
and  in  English  Healing , because  he  heals  his  people  of  their 
sins,  and  leads  them  to  the  eternal  country  of  the  kingdom 
of  heaven,  as  the  leader  Jesus  led  the  old  Israel  to  the 
country  which  had  been  promised  to  them. 

The  city  of  Jericho  with  its  seven  walls  betokened  this 
perishable  world,  which  turns  in  seven  days,  and  always  re- 
peats them,  until  the  ending  comes  to  all  men.  Jericho  is 
interpreted  Moon , and  the  moon  has  a likeness  to  this  world, 
because  it  is  sometimes  waxing  sometimes  waning,  like  this 
world.  Joshua  the  leader  with  the  people  of  Israel  went 
about  the  city  seven  times,  and  the  servants  of  God  bare  the 
holy  ark  with  the  heavenly  covenant,  and  the  city  was  not 


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216  DOMINICA  IN  MEDIA  QUADRAGESIME. 

licura  haligdome,  and  seo  burh  uses  mid  n&num  wige  gewun- 
nen,  ac  mid  |?am  ymgange ; and  Surh  5aera  sacerda  blawunge 
toburston  5a  weallas.  Swa  eac  5urh  Cristes  to- cyme  to 
5yssere  worulde,  and  5urh  his  apostola  bodunge,  tofeollon 
5a  wi5erweardan  weallas  Syssere  worulde  ungeleaffuinysse, 
o5J>aet  on  ende  ure  tida  bi5  se  feondlica  dea5  ferlice  towor- 
pen,  and  se  dea5  si55an  Gs  derian  ne  maeg.  Iosue  '5a  si55an 
and  Israhel  ofslogon  seofon  5eoda  mid  5am  foresaedum  cyne- 
gum,  and  he  5one  eard  ealne  todaelde  betwux  5am  twelf 
mseg5um  pe  him  mid  fuhton. 

Hit  waes  alyfed  on  5sere  ealdan  p&t  gehw&  moste  his 
feond  ofslean,  swa  swa  Crist  sylf  to  his  leorning-cnihtum 
cwae5,  “ Qe  gehyrdon  hweet  gecweden  waes  5am  ealdum 
mannum  on  Moyses  & : Lufa  5inne  next  an,  and  hata  5inne 
feond.  Ic  so51ice  eow  secge,  Lufia5  eowere  fynd,  do5  p&m 
tela  5e  eow  hatia5,  and  gebidda5  for  eowerum  ehterum  and 
eow  tynendum,  past  ge  beon  eoweres  Faeder  beam  se5e  on 
heofonum  is,  se5e  de5  his  sunnan  scinan  ofer  5a  yfelan  and 
ofer  5a  g6dan,  and  syl5  ren-scuras  5am  rihtwisum  and  5am 
unrihtwisum.  Gif  ge  5a  ane  lufia5  pe  eow  lufia5,  hwilce 
mede  haebbe  ge  jninne  set  Gode?”  pus  taehte  Crist  on  5aere 
Niwan  Gecy5nysse  eallum  cristenum  mannum  to  donne. 
Gif  hwam  seo  lar  oflicige,  ne  yrsige  he  nateshwon  wi5  tis, 
5eah  5e  we  Godes  bebodu  mannum  geopenian  ; forSan  5e  h€ 
cwae5,  “ So5  ic  eow  secge,  Buton  eower  rihtwisnyss  m£re  sy 
ponne  5aera  Iudeiscra  bocera  and  sunder-halgena,  ne  becume 
ge  into  heofenan  rice.” 

Crist  gesette  5a  ealdan  aud  seo  st6d  5a  hwile  5e  he 
wolde;  and  he  hi  eft  awende  to  gastlicum  5ingum  on  his 
andwerdnysse ; forSan  5e  he  is  iElraihtig  God,  and  we 
sceolon  his  gesetnyssum  gehyrsumian,  5eah  5e  he  gyt  wolde 
pas  Niwan  Gecy5nysse  eft  awendan : ac  we  witon  J>aet  hS 
nele.  peah  5e  se  hlaford  cwe5e  to  his  men.  Do  pis,  and  he 
eft  cwe5e,  Ne  do  pu  5is,  5am  eeftran  worde  he  sceal  gehyr- 
sumian, na5atn  aerran.  Cristene  men  sceolon  gastlice  feohtan 


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won  by  any  war,  but  by  that  going  about;  ami  through 
the  blowing  of  the  priests  the  walls  burst  asunder.  So  like- 
wise through  Christ’s  advent  to  this  world,  and  through  the 
preaching  of  the  apostles,  the  adverse  walls  of  this  world’s 
unbelief  fell,  until  at  the  end  of  our  times  hostile  death 
will  suddenly  be  cast  down,  and  death  can  afterwards  not 
injure  us*  Joshua  then  and  Israel  slew  seven  nations  with 
the  aforesaid  kings,  and  he  divided  all  the  country  among  the 
twelve  tribes  which  had  fought  with  him. 

It  was  allowed  in  the  old  law,  that  every  one  might  slay 
his  foe,  as  Christ  himself  said  to  his  disciples,  “ Ye  have 
heard  what  was  said  to  the  men  of  old  in  the  law  of  Moses  : 
Love  thy  neighbour,  and  hate  thy  foe.  But  I say  unto  you, 
Love  your  foes,  do  good  unto  them  who  hate  you,  and  pray 
for  your  persecutors  and  injurers,  that  ye  be  children  of  your 
Father  who  is  in  heaven,  who  maketh  his  sun  to  shine  over 
the  evil  and  Over  the  good,  and  giveth  rain-showers  to  the 
righteous  and  to  the  unrighteous.  If  ye  love  only  those  who 
love  you,  what  reward  have  ye  then  from  God  ? 99  Thus 
taught  Christ  in  the  New  Testament  all  Christian  men  to  do. 
If  any  one  mislike  the  doctrine,  let  him  not  be  at  all  angry 
with  us,  though  we  disclose  God’s  commandments  to  men ; 
for  he  said,  M Verily  I say  unto  you,  Unless  your  righteous- 
ness be  greater  than  that  of  the  Jewish  scribes  and  pharisees, 
ye  will  not  come  into  the  kingdom  of  heaven.” 

Christ  established  the  old  law,  and  that  stood  as  long  as 
he  would ; and  he  afterwards  changed  it  to  a ghostly  sense 
by  his  presence ; for  he  is  Almighty  God,  and  we  should 
obey  his  ordinances,  even  though  he  would  change  the  New 
Testament:  but  we  know  that  he  will  not.  Though  the 
lord  say  to  his  man,  Do  this,  and  he  afterwards  say,  Do  this 
not,  he  shall  obey  the  latter  command,  not  the  former. 
Christian  men  should  fight  spiritually  against  sins,  as  Paul, 


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DOMINICA  IN  MEDIA  QUADKAGESIMK. 


ongean  leabtrum,  swa  swa  Paulus,  Seoda  lireow,  Gs  taehte 
Sisum  wordum,  “ YmbscrydaS  eow  mid  Godes  waepuunge, 
|>set  ge  magon  standan  ongean  deofles  syrw  ungum;  forSan 
Se  Gs  nis  nan  gecamp  ongean  flaesc  and  bl6d,  ac  togeanes 
deofellicum  ealdrum  and  gastlicum  yfelnyssum.  StandaS 
eornostlice  mid  begyrdum  lendenum  on  soSftestnysse,  and 
ymbscrydde  mid  rihtwisnysse  byrnan ; and  nymaS  ge- 
leafan  scyld,  and  'Sees  hihtes  helm,  and  J>ees  Halgan  Gastes 
swurd,  J?aet  is,  Godes  word.”  Mid  ]?isum  gastlicum  waepnum 
we  sceolon  ongean  'Sam  awyrigedum  gastum,  purh  Godes 
mihte,  stranglice  feohtan,  gif  we  willaS  sigefeeste  to  Sam 
behatenan  earde  heofenan  rices  becuman. 

Witodlice  Iosue  and  Israhela  folc  oferwunnon  seofon 
Seoda : eahtoSe  waes  Pharao,  Se  &r  mid  his  leode  adranc  ; 
and  hi  siSSan  sigefaeste  pone  behatenan  eard  him  betwynan 
daeldon.  Swa  sceolon  eac  cristene  men  Sa  eahta  heafod- 
leahtras  mid  heora  werodum  ealle  oferwinnan,  gif  hi  aefre 
sceolon  to  Sam  eSele  becuman,  Se  him  on  frymSe  se  Heofen- 
lica  Feeder  gemynte,  gif  hi  his  bebodum  bliSelice  gehyrsu- 
miaS.  Se  forma  heafod-leahter  is  gyfernyss,  se  oSer  is  gal- 
nyss,  Srydda  gytsung,  feorSa  weamet,  fifta  unrotnys,  sixta 
asolcennyss  oSSe  aemelnys ; seofoSa  ydelgylp,  eahteoSa  mo- 
dignyss.  pas  eahta  heafod-leahtras  fordoS  and  geniSeriaS 
pa.  unwaeran  into  helle-wite.  Hit  is  gecweden  past  se  ealda 
Israhel  oferwann  seofon  Seoda,  eahteoSe  wees  Pharao,  ac  hi 
oferwunnon  micele  mi  [mnne  Seer  genamode  waeron;  swa 
eac  aelc  Syssera  heafod-leahtra  haefS  micelne  team,  ac  gif  we 
Sa  modru  acwellaS,  j?onne  beoS  heora  beam  ealle  adydde. 

Gifernys  biS  pmt  se  man  6?r  timan  hine  gereordige,  oSSe 
set  his  m£ele  to  micel  Siege,  mid  oferflowendnysse  aetes  oSSe 
waetes.  Of  Sisum  leahtre  beoS  acennede  oferfyll,  and  drun- 
cennyss,  and  unclaennys  lichaman,  and  mGdes  unstaeSSignys, 
and  ydel  gaffetung,  and  fela  oSre  unSeawas,  Se  woruld-men 
to  ninum  laSe  ne  taliaS,  oSfaet  hi  on  ende  hi  eft  gemetaS. 


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the  teacher  of  the  gentiles,  taught  us  in  these  words,  “ Arm 
yourselves  with  God’s  armour,  that  ye  may  stand  against  the 
wiles  of  the  devil ; for  to  us  it  is  no  contest  against  flesh 
and  blood,  but  against  devilish  princes  and  ghostly  vices. 
Stand  firmly  with  loins  girded  with  truth,  and  armed  with 
the  breast-plate  of  righteousness ; and  take  the  shield  of  be- 
lief, and  the  helm  of  hope,  and  the  sword  of  the  Holy  Ghost, 
that  is,  the  word  of  God/’  With  these  ghostly  weapons  we 
must  through  God’s  might  fight  strenuously  against  the  ac- 
cursed spirits,  if  we  will  come  triumphant  to  the  promised 
country  of  heaven’s  kingdom. 

Now  Joshua  and  the  people  of  Israel  overcame  seven 
nations : the  eighth  was  Pharaoh,  who  had  been  previously 
drowned  with  his  people;  and  they  afterwards  victorious 
divided  the  promised  land  among  them.  So  also  should 
Christian  men  overcome  all  the  eight  chief  sins  with  their 
hosts,  if  they  shall  ever  come  to  the  country  which  the 
Heavenly  Father  designed  for  them  at  the  beginning,  if  they 
cheerfully  obey  his  commandments.  The  first  chief  sin  is 
greediness,  the  second  is  libidinousness,  the  third  covetous- 
ness, the  fourth  passion,  the  fifth  discontent,  the  sixth  sloth- 
fulness or  aversion,  the  seventh  vain-glory,  the  eighth  pride. 
These  eight  chief  sins  fordo  and  condemn  the  unwary  to  hell- 
torment.  It  is  said  that  the  old  Israel  overcame  seven  na- 
tions, the  eighth  was  Pharaoh;  but  they  overcame  many 
more  than  were  there  named ; so  also  each  of  these  chief  sins 
has  a great  progeny,  but  if  we  kill  the  mothers,  then  will  all 
their  children  be  destroyed. 

It  is  greediness  when  a man  takes  food  before  his  time,  or 
at  his  meal  eats  too  much,  with  a superfluity  of  food  or  fluid. 
Of  this  sin  are  born  gluttony,  and  drunkenness,  and  un- 
cleanness of  body,  and  unsteadiness  of  mind,  and  idle  obsce- 
nity, and  many  other  vices,  which  worldly  men  account  as 
no  sin,  until  they  at  the  end  meet  them  again.  Verily  through 


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220 


DOMINICA  IN  MEDIA  QUADRAGESIME. 


Witodlice  'Surh  gifernysse  wees  Adam  se  frumsccapena  man 
bepeeht,  'Sa'Sa  lie  onblrigde  |>aes  forbodenan  aepples.  Se  oSer 
heafod-leahter  is  gecweden  forliger  oiSiSe  gSlnyss,  Jttet  is  J>aet 
se  man  ungehealdsum  sy  on  h&nede,  and  hnesce  on  mode 
to  flaesclicum  lusturn.  Of  $am  leahtre  cumaS  modes  maegen- 
least,  and  ungeinetegod  lufu,  hatung  Godes  beboda,  and  hige- 
leas  plega,  fracodlic  spnec,  and  eagena  unstaeftSignys.  Se 
liridda  leahtor  is  gitsung,  se  ontent  symle  $«s  mannes  mod 
to  mar  an  aehte,  and  swa  he  m6re  haefiS  swa  h€  graedigra  bi$. 
Of  ’Sisum  leahtre  beo*B  acennede  leasunga  and  andan,  facn 
and  reaflac,  stala  and  forsworennys,  leas  gevritnyss  and  un~ 
inae^lic  neadung.  Se  feorSa  leahtor  is  weamet,  Jnet  se  man 
nage  his  m5des  geweald,  ac  buton  selcere  foresceawunge  his 
yrsunge  gefremaS.  Of  "Sam  leahtre  cym^S  bream,  and  aebi- 
lignys,  dyslic  dyrstignys,  and  mansliht.  Se  fifta  leahtor  is 
unrotuys  'Sissere  worulde,  peet  se  man  geunrotsige  ongean 
God  for  ungelimpum  iSises  andwerdan  lifes.  Of  $am  bi$ 
acenned  yfelnys  and  wacmodnys,  heortan  biternys  and  his 
sylfes  orwennys.  Tw6  unrotnyssa  sind : an  is  Seos  derigend- 
lice,  ofier  is  halwendlic,  J>set  gehwa  for  his  synnum  unrotsige 
mid  8o$re  died  bote.  Se  sixta  heafod-leahtor  is  asolcennys 
o -SSe  semelnye.  Se  leahtor  de$  J?aet  *Bam  men  ne  lyst  nan 
-Sing  to  gode  gedon,  ac  him  asolcen  fram  selcere  dugefte. 
Nis  se  leahtor  pleolic  geftuht,  ac  he  gebrincS  swa-fteah  iSone 
mann  to  micclum  yfele.  He  acen'S  idelnysse  and  slapolnysse, 
gemagnysse  and  wordlunge,  worunge  and  fyrwitnysse.  Se 
seofofta  heafod-leahter  is  gehaten  idel-wuldor,  J?aet  is  gylp 
o'SSe  getot,  |?onne  se  man  gewilna*5  Jraet  he  hlisful  sy,  and 
cyrten,  and  nele  foresceawian  J^set  ure  lichaman  beo$  awende 
to  duste,  and  ure  sawla  sceolon  agyldan  gescead  ealra  Siera 
ydelnyssa  Se  hi  unnytwuriSlice  nu  bega$.  Of  ydelum  gylpe 
bib  acenned  pryte  and  sebilignys,  ungeiSwaernys  aud  hy wung, 
and  lustfullung  leasre  herunge.  Se  eahteofca  leahter  is  m6- 
dignys.  Se  leahter  is  ord  and  ende  aelces  yfeles : se  geworhte 
englas  to  deoflum,  and  aelcre  synne  anginn  is  modignys. 


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greediness  was  Adam,  the  first-created  man,  deceived,  when 
he  tasted  the  forbidden  apple.  The  second  chief  sin  is  called 
fornication  or  libidinousness;  that  is,  when  q.  man  is  incon- 
tinent in  sexual  connexion  and  voluptuous  in  mind  for  fleshly 
lusts.  Of  this  vice  come  imbecility  of  mind,  and  immoderate 
love,  hate  of  God’s  commandments,  and  senseless  play,  ob- 
scene speech,  and  unsteadiness  of  eves.  The  third  sin  is  covet- 
ousness, which  ever  inflames  a man’s  mind  to  greater  posses- 
sion, and  as  he  has  more  so  is  he  the  greedier.  Of  this  sin  are 
born  leasings  and  envy,  fraud  and  rapine,  stealing  and  for- 
swearing, false  witness  and  immoderate  violence.  The  fourth 
sin  is  irascibility,  when  a man  has  not  command  of  his  mind, 
but  without  any  foresight  gives  effect  to  his  anger.  Of  this  sin 
come  uproar,  and  irritation,  fool-hardiness,  and  murder.  The 
fifth  sin  is  discontent  of  this  world,  so  that  a man  is  discon- 
tented with  God  for  the  mishaps  of  this  present  life.  Of  this 
are  born  evilness  and  pusillanimity,  bitterness  of  heart  and 
despair  of  one’s  self.  There  are  two  discontents  : one  is 
this  pernicious  one,  the  other  is  salutary,  when  every  one  is 
discontented,  on  account  of  his  sins,  with  true  penitence* 
The  sixth  chief  sin  is  slothfulness  or  disgust.  This  sin 
causes  a man  to  have  no  desire  to  do  anything  good,  but  to 
go  disgusted  from  every  virtue.  This  sin  is  not  regarded  as 
perilous,  but  it,  nevertheless,  brings  a man  into  great  evil. 
It  gives  birth  to  idleness  and  sleepiness,  petulance  and  babble, 
rambling  and  idle  curiosity.  The  seventh  chief  sin  is  called 
vain-glory,  that  is  pride  or  pomp,  when  a man  desires  to  be 
famous  and  specious,  and  will  not  foresee  that  our  bodies  will 
be  turned  to  dust,  and  that  our  souls  shall  render  an  account 
of  all  the  vanities  which  they  now  uselessly  commit.  Of 
vain-glory  are  bom  pride  and  irritation,  discord  and  hypo- 
crisy, and  lust  of  false  praise.  The  eighth  sin  is  pride.  This 
sin  is  the  beginning  and  end  of  every  evil : it  made  angels  into 
devils,  and  of  every  sin  the  beginning  is  pride.  When  a man 


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DOMINICA  IN  MEDIA  QUADRAGESIME. 


Donne  se  man  Surh  modignysse  forsihS  his  Scyppendes 
beboda,  ]?onne  sona  sceal  he  befeallan  on  sumurn  seaSe 
sweartra  synna.  Modignys  is  endenext  gesett  on  getele 
Saera  heafod-leahtra,  forSan  Se  se  finwaera  on  ende  oft  mo- 
degaS  on  godurn  weorcum,  and  nele  Gode  Sancian,  ‘Se  hine 
mid  halgum  maegnum  healice  geglengde.  pes  leahtor  acenS 
forsewennysse  and  ungehyrsumnysse,  andan  and  yfel-sacunge, 
ceorunge  and  gelomlice  tala. 

pisurn  heafod-leabtrum  we  sceolon  symle  on  urum  Seawum 
wiScweSan,  and  Surh  Gk)des  fultum  mid  gastlicum  waepnum 
ealle  oferwinnan,  gif  we  Sone  heofenlican  eard  habban  willaS. 
To  Sam  earde  we  waeron  gesceapene,  ac  we  hit  forwyrhton. 
Nu  naebbe  we  hit  naefre,  buton  we  hit  eftgewinnon  mid  gast- 
licum gecampe  Surh  Godes  fultum,  swa  swa  Israhel  Sone 
eard  gewann  Se  Abrahame  &v  bebaten  waes.  We  sceolon 
oferwinnan  aerest  gifernysse  mid  gemetegunge  aetes  and 
waetes;  forliger  oSSe  galnysse  mid  claennysse,  swa  )raet  se 
l£weda  his  £we  healde,  and  se  gehSdoda  Godes  Seow  symle 
on  claennysse  wunige,  swa  swa  se  canon  him  cuSlice  segS. 
We  sceolon  oferwinnan  woruldlice  gytsunge  mid  cystignysse 
urea  claenan  modes,  and  weamette  mid  wislicum  geSylde, 
and  woruldlice  unrotnysse  mid  gastlicere  blisse,  asolcennysse 
mid  soSre  Enraednysse,  ydelne  gylp  mid  incundre  lufe,  modig- 
nysse mid  micelre  eadmodnysse ; ]>onne  sylS  ds  to  leane  se 
sigefiesta  Iesus  Sone  ecan  eSel  mid  eallum  bis  halgum,  on 
Sam  we  £ sySSan  gesaelige  rixiaS,  aelces  yfeles  orsorge,  gif 
we  hit  nu  geearniaS. 

paet  Israhela  folc  geSafode  J>aet  sume  Sa  haeSenan  on  heora 
Seowte  leofodon,  to  wudunge  and  to  waBterunge  on  Sam  wid- 
gillan  lande ; swa  eac  we  ne  magon  mid  ealle  adwaescan  aelcne 
unSeaw  of  urum  licbaman ; ac  Sa  maestan  we  sceolon  mihtig- 
lice  oferwinnan,  and  symle  on  Sam  laessan  eadmodnysse 
leornian,  na  on  geSafunge  swa-Seah  Swyrlicera  daeda. 

Seo  sunne  stod  stille  on  heofonum  oSf>aet  Israhel  ealle  ofer- 
wann  Sa  Swyran  haeSeuan  mid  stiSum  gefeohte ; swa  gelice 


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?23 

through  pride  despises  the  commandments  of  his  Creator, 
then  shall  he  forthwith  fall  into  a pit  of  swart  sins.  Pride  is 
set  last  in  the  number  of  the  chief  sins,  because  the  heedless  is 
at  last  often  proud  of  good  works,  and  will  not  thank  God, 
who  had  highly  adorned  him  with  holy  virtues.  This  sin 
brings  forth  contempt  and  disobedience,  envy  and  evil  strife, 
murmuring  and  frequent  calumnies. 

These  chief  sins  we  should  in  our  conduct  ever  oppose, 
and  with  God’s  support  overcome  them  all  with  ghostly 
weapons,  if  we  are  desirous  to  have  the  heavenly  country.  For 
that  country  we  were  created,  but  we  forfeited  it.  Now  we 
shall  never  have  it,  unless  we  again  win  it  with  ghostly  con- 
flict, through  the  aid  of  God,  as  Israel  won  the  country  which 
had  before  been  promised  to  Abraham.  We  must  first  over- 
come greediness  by  moderation  in  eating  and  drinking ; for- 
nication or  libidinousness  by  chastity,  so  that  the  layman 
hold  to  bis  wife,  and  the  ordained  minister  of  God  ever  con- 
tinue in  chastity,  as  the  canon  plainly  tells  him.  We  must 
overcome  worldly  covetousness  by  the  bounty  of  our  pure 
mind,  and  irascibility  by  wise  patience,  and  worldly  discontent 
with  ghostly  joy,  slothfulness  by  true  steadfastness,  vain- 
glory by  inward  love,  pride  with  great  humility ; then  will 
the  triumphant  Jesus  give  us  for  reward  the  eternal  country 
with  all  bis  saints,  in  which  we  shall  ever  after  reign  happily, 
careless  of  every  evil,  if  we  now  will  merit  it. 

The  people  of  Israel  allowed  some  of  the  heathen  to  live  in 
their  service,  to  supply  wood  and  water  in  the  wide-extended 
land ; in  like  manner  also  we  cannot  wholly  eradicate  every 
vice  from  our  bodies ; but  the  greatest  we  should  strenuously 
overcome,  and  in  the  smaller  ever  learn  humility,  yet  not  in 
approval  of  perverse  deeds. 

The  sun  stood  still  in  heaven  until  Israel  had  overcome 
the  perverse  heathens  in  obstinate  battle ; so  also  does  our 


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DOMINICA  V.  QUADRAGESIME. 


eac  deS  ure  Drihten  Crist,  seSe  is  geciged  rihtwisnysse  Sunne : 
he  fiht  mid  Us  ongean  Sam  fulum  leahtrum,  seSe  aer  his  up- 
stige  Us  eallum  behet  J>aethe  daeghwomlice  mid  Us  beon  wolde 
0%  geendunge  Sissere  worulde.  pa  Godes  Seowas  Sa  on 
Israhela  Seode  nane  land-are  hleotan  ne  moston,  forSan  Se 
God  bebead  aer  Surh  Moysen,  past  hi  be  his  lacum  lybbau 
sceoldon  : cwaeS  J?aet  he  sylf  waere  heora  yrfweardnyss ; swa 
sceolon  eac  nu  Sa  aeSelan  Godes  Seowas  lybban  be  Godes 
daele,  gif  hi  rihtlice  doS,  and  his  rihtwisnysse  symle  arreran, 
and  Sa  gastlican  teolunga  Gode  gestreonan,  and  beon  lus 
folces  foreSingeras,  U wissian  hi  eac,  and  mid  weorcum  ge- 
bysnian,  and  habban  him  J?aet  edlean  on  Sam  ecan  life. 

Hwa  rnaeg  aefre  on  life  ealle  gereccan  Godes  maerlican 
mihta,  Se  he  mannum  cydde  fram  Adames  anginne  oS  Jusne 
andweardan  daeg  ? Sy  him  wuldor  and  lof  a to  w^orulde. 
Amen. 


DOMINICA  V.  QUADRAGESIME. 

DEOS  tid  framSisum  andwerdan  dasge  oSSa  lialgan  Easter- 
tide is  gecweden  Cristbs  Srowung-tId,  and  ealle  Godes 
Seowas  on  Saere  halgan  gelaSunge,  mid  heora  circlicum  Se- 
nungum  wurSiaS  and  on  gemynde  healdaS  his  Srowunge, 
'Jwrh  Sa  we  ealle  alysede  wurdon.  SecgaS  eac  ure  bee  J>aet 
we  sceolon  Sas  feowertyne  niht  mid  micelre  geornfulnysse 
healdan,  for  genealaecunge  )>aere  halgan  Srowunge,  and  J?aes 
arwurSfullan  aeristes  ures  Haelendes.  On  Sisum  dagum  we 
forhetaS  on  urum  repsum  ‘ Gloria  Patri,’  for  geomerunge 
J?aere  halgan  Srowunge,  buton  sum  healic  freols-daeg  him  on 
besceote. 

Dis  daegSerlice  godspel  sprecS  ymbeSaera  Iudeiscra  Swyr- 
nysse,  hU  hi  wiSerodon  ongean  Cristes  lare  Surh  ungeleafful- 


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Works  published. 


Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.  M.  KEMBLE,  Esq.,  M.A. 

Parts  I.  II.  III.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON  CHURCH,  forming  Vol.  U and  Parts  VI.  and  VII., 
being  Parts  I.  and  II.  of  Vol.  II.  of  THE  HOMILIES  OF 
AiLFRIC,  edited  by  BENJAMIN  THORPE,  Esq.,  F.S.A. 

Part  I.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 


WORKS  IN  IMMEDIATE  PREPARATION. 

Part  VIII.  of  the  HOMILIES, 

Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 

&c. 

Part  II.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 

ST.  ETHELWOLD’S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY,  Esq.,  Fellow  of  Brasenose  College,  Oxford. 


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THE  FIFTH  SUNDAY  IN  LENT. 


US 


Lord  Christ,  who  is  called  the  Sun  of  Righteousness : he 
£ghts  with  us  against  foul  sins,  who  before  his  ascension 
promised  to  us  all  that  he  would  be  with  us  daily  until  the 
ending  of  this  world.  To  the  servants  of  God  then  among  the 
people  of  Israel  might  not  be  allotted  any  land-possession, 
because  God  had  before  commanded  through  Moses,  that 
they  should  live  by  his  offerings : he  said  that  be  himself  was 
their  inheritance ; so  also  now  should  the  noble  servants  of 
God  live  by  God’s  portion,  if  they  would  do  rightly,  and  ever 
exalt  his  righteousness,  and  gain  ghostly  produce  to  God,  and 
be  the  intercessors  of  his  people,  also  constantly  direct  them, 
and  give  example  by  works,  and  have  their  reward  in  ever* 
lasting  life. 

• Who  may  ever  in  life  recount  the  great  powers  of  God, 
which  he  bath  manifested  from  Adam’s  beginning  until  this 
present  day ) Be  to  him  glory  and  praise  to  all  eternity. 
Amen. 


THE  FIFTH  SUNDAY  IN  LENT. 

THIS  tide  from  this  present  day  until  the  holy  Easter-tide 
is  called  Christ’s  Passion  Tide,  and  all  God’s  ministers  in 
the  holy  church  with  their  church- services  honour,  and  in 
remembrance  bold  bis  passion,  through  which  we  were  all 
redeemed.  Our  books  also  say,  that  we  should  hold  these 
fourteen  days  with  great  earnestness,  on  account  of  the  ap- 
proach of  the  holy  passion  and  honourable  resurrection  of 
our  8aviour.  On  these  days  we  omit  in  our  responses ‘Gloria 
Phtri,’  on  account  of  our  lament  for  the  holy  passion,  unless 
some  high  festival-day  occur  during  them. 

This  daily  gospel  speaks  of  the  perversity  of  the  Jews,  how 
they  opposed  Christ’s  doctrine  by  unbelief,  with  envious  mind. 

ROM.  VOL.  II.  a 


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DOMINICA  V.  QUADRAGESIME. 


nysse,  mid  niSfullum  mode.  Drihten  cwaeS  to  Saera  Iudeiscra 
menigu,  and  to  Jram  ealdor-biscopum,  “ Quis  ex  uobis  arguet 
me  de  pcccato  ? Si  ueritatem  dico,  quare  uos  non  creditis 
mihi  ?”  et  reliqua  : }>aet  is,  on  urum  geSeode,  “ Hwilc  eower 
Srea S me  be  synne  ? Gif  ic  soS  secge,  hwi  nelle  ge  me  gely- 
fan?"  et  reliqua. 

We  willaS  trahtnian  'Sis  godspel  aefter  Angustines  and 
Gregories  dihte.  We  sceolon  smeagan  mid  arfaestre  heortan 
ures  Drihtnes  manSwaernysse.  He  com  to  Si  J?ae t he  wolde 
synna  forgifan,  and  he  cwieS,  “ Hwilc  eower  SreaS  me  for 
synne  ?”  Ne  Suhte  him  to  huxlic,  )>aet  be  mid  gesceade  hine 
betealde  unsynninne,  seSe  Jmrh  Godcundnysse  mihte  Sa  syn- 
fullan  geribtwisian.  He  cwaeS,  “ Gif  ic  soS  secge,  hwi  nelle 
ge  me  gelyfan  ? Se  Se  fram  Gode  is,  he  gehyrS  Godes  word: 
forSi  ge  nellaS  gehyran,  forSan  Se  ge  ne  sind  fram  Gode." 
pa  Iudeiscan  waeron  fram  Gode,  and  hi  naeron  fram  Gode. 
Hi  waeron  fram  Gode  gesceapene,  ac  hi  waeron  geleahtrode 
)>urh  deofol,  and  Surh  mandaedum  hi  waeron  deofles  beam ; 
swa  swa  Crist  on  Sisum  godspelle  lier-bufan  him  to  cwaeS, 
<c  Ge  sind  deofles  beam,  and  ge  wiliaS  eoweres  faeder  willan 
wyrcan : be  waes  manslaga  fram  frymSe,  and  he  ne  wunode 
on  soSfaestnysse,  forSan  Se  nan  soSfaestnys  nis  on  him."  Da 
Iudeiscan  noldon  gehyran  Cristes  soSfaestnysse,  forSan  Se  hi 
waeron  afyllede  mid  heora  faeder  yfelnysse  and  leasunge  : ac 
swa  swa  heora  faeder  jmrh  Sudan  ofsloh  Sa  frumsceapenan 
men,  swa  eac  Sa  Iudeiscan  smeadon  niSfullice  ymbe  Cristes 
cwale,  geeuenlaecende  heora  faeder,  J>ae t is,  deofol,  Se  fram 
frymSe  waes  manslaga,  na  Surh  waepnum,  ac  Surh  yfelre 
tihtinge. 

Wite  gehwa  seSe  oSerne  to  leahtrum  forspenS,  fact  he  is 
manslaga,  J?onne  he  Sees  oSres  sawle  forpaerS  jmrh  his  yfelum 
tihtingum.  M\c  gesceaft  is  gSd  on  gecynde,  ac  hit  biS 
geleahtrod  Jmrh  yfelnysse.  pa  Iudeiscan  waeron  gSde  on 
gecynde  and  on  gebyrde,  forSan  Se  hi  waeron  Abrahames 
ofspring;  ac  hi  waeron  yfele  and  deofles  beam  Surh  euen- 


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The  Lord  said  to  the  multitude  of  Jews  and  to  the  chief 
bishops,  “Quis  ex  vobis  arguet  me  de  peccato?  Si  veritatein 
dico,  quare  vos  non  creditis  mibi?”  et  reliqua : that  is,  in  our 
tongue,  “Which  of  you  convicteth  me  of  sin  ? If  I say  the 
truth,  why  will  ye  not  believe  me  ? ” etc. 

We  will  expound  this  gospel  according  to  the  authority  of 
Augustine  and  Gregory.  We  should  contemplate  with  pious 
heart  our  Lord’s  meekness.  He  came  to  the  end  that  he 
might  forgive  sins,  and  be  said,  “Which  of  you  convicteth 
me  of  sin?”  It  seemed  not  to  him  too  humiliating  with  reason 
to  prove  himself  unsinning,  who  through  his  divine  nature 
might  justify  the  sinful.  He  said,  “ If  I say  the  truth,  why 
will  ye  not  believe  me  ? He  who  is  from  God  heareth  God’s 
word : ye  will  not  hear,  because  ye  are  not  from  God.”  The 
Jews  were  from  God,  and  they  were  not  from  God.  They 
were  created  from  God,  but  they  were  corrupted  by  the  devil, 
and  through  deeds  of  wickedness  they  were  children  of  the 
devil ; as  Christ  in  this  gospel  here  above  said  to  them,  “ Ye 
are  children  of  the  devil,  and  ye  will  work  your  father’s  will: 
he  was  a manslayer  from  the  beginning,  and  he  existed 
not  in  truth,  because  there  was  no  truth  in  him.”  The 
Jews  would  not  hear  Christ’s  truth,  because  they  were  filled 
with  the  evilness  and  leasing  of  their  father : but  as  their 
father  through  envy  slew  the  first  created  persons,  so  like- 
wise the  Jews  enviously  deliberated  for  the  slaying  of  Christ, 
imitating  their  father,  that  is,  the  devil,  who  was  a manslayer 
from  the  beginning,  not  by  weapons,  but  through  evil  in- 
stigation. 

Let  every  one  know  who  entices  another  to  sins,  that  he 
is  a manslayer,  when  he  perverts  the  other’s  soul  by  evil  in- 
stigations. Every  creature  is  good  in  its  nature,  but  it  is 
corrupted  by  evil.  The  Jews  were  good  by  nature  and  by 
birth,  for  they  were  Abraham’s  offspring  j but  they  were  evil 
and  children  of  the  devil  through  imitation,  not  by  nature. 

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DOMINICA  V.  QUADRAGESIME. 


laecunge,  na  burh  gecynde.  Hit  is  gewunelic  on  halgum 
gewritum,  paet  gehw&m  bib  feeder  genamod  be  his  geefen- 
Uecunge : gif  he  geeuenlaecb  Gode  op  godum  weorcum,  he 
bib  jronne  Godes  beam  geciged ; gif  he  geuenleecb  deofle  on 
manlicum  daedum,  he  bib  bonne  deofles  beam,  j>urh  his  yfelan 
geeuenlaecunga,  na  gecyndelice. 

Drihten  cwaeb  on  byssere  ylcan  raedinge  her-wibufan  to 
bam  Iudeiscum,  “ Sob  sob  ic  eow  secge,  jEIc  baera  be  synne 
wyrcb,  he  bib  )>onne  baere  synne  beow.”  Witodlice  se  syn- 
fuUa  beowab  j^am  wyrstan  beowte : peah  be  he  bruce  brides 
rices,  he  is  earm  beowtling,  na  anes  hlafordes ; ac  swa  mane- 
gum  leahtrum  swa  he  gehyrsumab,  swa  manega  deofla  him 
beob  to  hlafordum  gesette. 

Geliwi  maeg  hine  sylfne  tocnawan  on  bam  wordum  pe 
Drihten  cwaeb,  “Se  be  is  from  Gode  he  gehyrb  Godes  word.” 
God  ifHinihtig  bebytt  m annum  j?aet  in  sceolon  heofonan  rices 
ebel  symle  gewilnian,  and  byssere  worulde  ydelnysse  forseon ; 
obres  mannes  eehta  ne  gewilnian,  his  agen  cystelice  daelan  ; 
sobfaestnysse  and  rihtwisnysse  mid  anraedum  mode  symle 
bealdan.  Smeaga  nu  gehwa  on  his  mode,  gif  bas  beboda  and 
-obre  ^illice  babbab  aenigne  stede  on  his  heortan,  bonne  to- 
cnaewb  he  hwaeber  he  is  fram  Gode.  Witodlice  se  is  fram 
Gode  pe  Godes  beboda  mid  gehyrsumum  eare  gehyrb,  and 
gecneordlice  hi  mid  weorcum  gefylb.  Se  pe  ne  maeg  lustlice 
Godes  word  gehyran,  ne  nele  hi  on  weorcum  awendan,  he 
bib  baera  arleasra  Iudeiscra  efenhlytta,  be  bam  pe  Crist 
cwaeb, “ Forbi  ge  nellab  gehyran,  forban  be  ge  ne  sind  fram 
Gode.” 

pa  Iudeiscan  cwaedon  be  Criste  peat  he  waere  Samaritanisc, 
and  haefde  deofol  on  him.  Samaria  hatte  an  burh,  ba  burh 
forsawon  pa  Iudeiscan  to  ban  swibe,  pmt  swa  hwilcne  swa  hi 
to  hospe  habban  woldon,  bonne  cwaedon  hi  be  bam  past  he 
waere  Samaritanisc.  Twi  bysmolice  word  hi  cwaedon  to 
Criste  : in  is,  J>aet  he  waere  Samaritanisc,  ober  pat t he  deofol 
on  him  haefde,  |>aet  we  cwebab  on  Englisc  be  w6dum  menn, 


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It  is  usual  in  the  holy  writings,  that  to  every  one  a father  be 
named  according  to  bis  imitation : if  he  imitate  God  in  good 
works,  he  will  then  be  called  a child  of  God ; if  he  imitate 
the  devil  in  wicked  deeds,  he  will  then  be  a child  of  the 
devil,  through  his  evil  imitations,  not  naturally* 

The  Lord  said  in  this  same  text  here  above  to  the  Jews, 
“ Verily,  verily  I say  unto  you,  Each  of  those  who  work  sin 
shall  then  be  the  servant  of  sin.”  But  a sinful  man  is  a ser- 
vant in  the  worst  servitude:  though  he  enjoy  a broad  realm, 
he  is  a miserable  thrall,  not  of  one  master ; but  so  many  vices 
as  he  obeys,  so  many  devils  are  set  over  him  as  masters. 

Every  one  may  know  himself  by  the  words  which  the 
Lord  said,  “He  who  is  from  God  heareth  God's  word.”  God 
Almighty  commands  men  constantly  to  desire  the  country  of 
heaven’s  kingdom,  and  to  despise  this  world’s  vanity;  not  to 
desire  another  man’s  possessions,  to  distribute  his  own  boun- 
tifully; ever  to  observe  truth  and  righteousuess  with  steadfast 
mind.  Let  every  one  now  consider  in  his  mind,  whether 
those  commandments  and  others  like  unto  them  have  any 
place  in  his  heart,  then  will  he  know  whether  he  is  from 
God.  Verily  he  is  from  God  who  with  obedient  ear  hears 
God’s  commandments,  and  by  works  diligently  fulfils  them. 
He  who  cannot  joyfully  hear  God’s  words,  and  will  not  turn 
them  to  works,  is  a participator  with  the  impious  Jews,  ac- 
cording to  what  Christ  said,  “Therefore  ye  will  not  hear, 
because  ye  are  not  from  God.” 

The  Jews  said  of  Christ  that  he  was  a Samaritan,  and  had 
a devil  in  him.  Samaria  was  the  name  of  a city,  which  city 
the  Jews  so  greatly  despised,  that  whatever  man  they  would 
hold  in  scorn,  they  said  of  him  that  he  was  a Samaritan. 
Two  reproachful  sayings  they  said  to  Christ : one  is,  that  he 
was  a Samaritan,  the  other,  that  he  had  a devil  in  him,  what 
we  say  in  English  of  a mad  man,  ‘ thou  art  mad.’  Christ  then 


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DOMINICA  V.  QUADRAGESIME. 


* Jm  eart  w6d/  pa  wiSsSc  Crist  swiSe  rihtlice  )>aet  he  deo- 
fol  on  him  naefde ; ac  he  ne  wiSsoc  J?aet  he  naere  Samaritanisc, 
forSan  Se  Samaritanisc  is  gecweden  4 Hyrde,'  and  he  is  se 
soSa  Hyrde,  swa  swa  se  witega  cwaeS,  44  Buton  Drihten  Sa 
burh  gehealde,  on  ydel  waciaS  )>a  hyrdas  Sc  hi  healdaS.” 
Eft  cwaeS  se  ylca  witega, 44  Ne  slaepS  ne  ne  hnappaS  se  Be 
hylt  Israhel.” 

An  Saera  hosp-worda  he  forbaer  suwigende,  J?aet  J?aet  he  be 
him  sylfuin  oncneow;  pset  oSer  he  so® lice  wiSsoc,  J?aet  he 
deofol  on  him  naefde ; ac  hi  waeron  witodlice  mid  deofle  afyl- 
lede,  SaSa  hi  swa  wodlice  to  'Sam  welwillendan  Haelende 
spraecon*  He  nolde  secgan  J>aet  soS  waes,  }?aet  hi  wode  waeron, 
^y-Ues  Se  hit  waere  geSuht  Jraet  he  hi  for  his  teonan  wode 
bete,  na  aefter  soSum  Sincge.  Mid  Sam  geSylde  he  sealde 
cristenum  mannum  soSe  bysne  J>aet  hi  sceolon  forsuwian 
heora  geferena  unSeawas,  Sonne  hf  fram  him  getyrigde  beoS, 
Sy-lffis  Se  hi  Surh  heora  soSsegene  ungeSyldige  beon,  gif  hi 
heora  hosp  mid  soSe  saemtinges  wrecaS. 

Drihten  cwaeS, 44  Ic  arwurSige  minne  Faeder,  and  ge  tinar- 
wurSiaS  me/1  Swilce  he  cwaede, 4 Nelle  ic  me  sylfne  arwur- 
Sian  on  eowere  gesihSe,  py-l^s  Se  ic  beo  gylpende  geSuht.’ 
44  Ic  arwurSige  minne  Faeder,  and  ge  woldon  me  arwurSian, 
gif  ge  me  rihtlice  oncneowon.  Ne  sece  ic  min  wuldor : se  is 
Se  secS  and  toscaet.”  Drihten  nis  na  oSrum  mannum  to  wiS- 
metenne,  Seah  Se  he  mann  sy  geworden ; ac  his  Heofonlica 
Faeder  hine  wurSode  toforan  eallum  his  daslnymendum  on 
Saere  menniscnysse,  J?e  he  for  manna  alysednysse  under- 
feng. 

We  menn  beoS  mid  synnum  acennede : ne  we  ne  beoS  be 
£genum  dihte  acennede,  ne  we  ne  lybbaS  swa  lange  swa  us 
lyst,  ne  we  swa  ne  sweltaS  swa  we  sylfe  geceosaS.  SoSlice 
Crist,  &rSan  Se  he  acenned  waere,  geceas  him  maeden  to 
meder,  and  waes  buton  aelcere  synne  acenned,  and  mid  wun- 
drum  geswutelode  )>ae t he  God  is,  and  swa  lange  leofode  on 
Sisum  deadlicum  life  swa  he  sylf  wolde,  and  be  his  Sgenum 


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denied  very  rightly  that  he  had  a devil  in  him ; but  he  did 
not  deny  that  he  was  a Samaritan,  because  Samaritan  is  in- 
terpreted Keeper,  and  he  is  the  true  Keeper , as  the  prophet 
said,  “ Unless  the  Lord  guard  the  burgh,  in  vain  will  the 
keepers  watch  who  guard  it.”  Again,  the  same  prophet  said, 
“He  neither  sleepeth  nor  slumbereth  who  guardeth  Israel.” 

One  of  their  reproaches  he  bore  silently,  that  which  he 
knew  of  himself ; but  the  other  he  denied,  that  he  had  a devil 
in  him ; but  they  were  undoubtedly  filled  with  a devil,  when 
they  so  madly  spake  to  the  benevolent  Jesus.  He  would  not 
say,  what  was  true,  that  they  were  mad,  lest  it  should  appear 
that  he  in  recrimination  called  them  mad,  not  according  to 
the  truth.  By  that  patience  he  gave  Christian  men  a true 
example  that  they  should  pass  in  silence  the  vices  of  their 
companions,  when  they  are  provoked  by  them,  lest  they 
through  their  truth-telling  be  impatient,  if  they  always  with 
truth  avenge  their  contumely. 

The  Lord  said,  “ I honour  my  Father,  and  ye  dishonour 
me.”  As  if  he  had  said,  * I will  not  honour  myself  in  your 
sight,  lest  I appear  boastful.*  “ I honour  my  Father,  and  ye 
would  honour  me,  if  ye  rightly  knew  me.  I seek  not  my 
glory:  there  is  one  who  seeketh  and  distinguisheth.”  The 
Lord  is  not  to  be  compared  with  other  men,  although  he 
became  man ; for  his  Heavenly  Father  honoured  him  before 
all  bis  participators  in  the  humanity  which  be  assumed  for 
the  redemption  of  men. 

We  men  are  born  with  sins:  we  are  not  born  at  our 
own  pleasure,  nor  live  we  so  long  as  we  list,  nor  die  we  so 
as  we  ourselves  choose.  But  Christ,  before  he  was  born 
chose  him  a maiden  for  mother,  and  was  born  without  any 
sin,  and  by  miracles  manifested  that  be  is  Ood,  and  lived  as 
long  in  this  mortal  life  as  he  himself  would,  and  by  his  own 


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DOMINICA  V.  QUADRAGESIME. 


dihte  deaS  geceas,  and  gewSt  SaSa  he  wolde.  On  Saere  byr- 
gene  he  keg  swa  lange  swa  he  wolde ; he  aria  of  ■Ssere  byr- 
gene  ‘Sa'Sa  he  wolde,  swilce  of  anum  bedde.  Eal  Sis  belimp'S 
to  Saere  menniscnysse ; seo  godcundnys  is  finasmeagendlic 
and  unasecgendlic.  Micel  is  betwox  Cristes  wuldre  aefter 
Saere  menniscnysse,  and  betwux  oSra  manna  wuldre.  Be 
his  menniscum  wuldre  he  cwaeS,  “ Ic  ne  sece  min  wuldor,  is 
swa-Seah  seSe  secS  and  tosc£t.”  Se  Heofenlica  Feeder  wul- 
draS  his  Bearn,  and  tosclet  his  wuldor  fram  oSra  manna 
wuldre  Searle  unwiSmetenlice. 

Be  Sam  godcundum  wuldre  cwaeS  Crist  to  Sam  Iudeiscum, 
“ SoS  soS  ic  eow  secge,  Swa  hwa  swa  min  word  hylt,  ne  ge- 
sihS  he  deaS  on  ecnysse.”  Her  sealde  Crist  bysne  eallum 
lareowum,  j>aet  hi  ne  sceolon,  for  yfelra  manna  Swyrnysse, 
heora  bodunge  alecgan,  ac  swiSor  geeacnian,  swa  swa  se 
Haelend  dyde,  SaSa  he  Saera  Iudeiscra  hosp-word  gehyrde. 
pa  Iudeiscan  cwaedon,  “Nu  we  oncnawaS  J>aet  Su  eart  wod. 
Abraham  forSferde  and  witegan,  and  Su  segst,  Swa  hwa  swa 
min  word  hylt,  ne  onbyrigS  he  deaSes  on  ecnysse.”  Crist 
nkende  Sone  ecan  deaS,  to  j?am  ne  becumaS  }>a  Se  his  bebodu 
healdaS ; and  Sa  Iudeiscan  maendon  )?isne  andweardan  deaS, 
Sam  ne  set  win  t nan  eorSlic  mann.  Hwaet  is  godra  manna 
deaS  buton  awendednys  and  faerr  fram  deaSe  to  Sam  ecan 
life  ? Se  lichama  awent  to  eorSan,  and  anbidaS  eeristes,  and 
on  Sam  fyrste  nan  Sing  ne  gefret.  Seo  claene  sawul  anbidaS 
eac  J?aes  ecan  eeristes,  ac  heo  wunaS  on  wuldre  on  Saere  hwile 
mid  halgum.  paes  manfullan  mannes  deaS  is,  pee t his  sawul 
faerS  fram  Sissere  scortan  blisse  to  Sam  ecum  witum,  on  Sam 
heo  sceal  ecelice  cwylmian,  and  swa-Seah  naefre  ne  ateoraS. 
Disum  deaSe  genealaehton  Sa  Iudeiscan,  and  Sa  gift  hi  waeron 
deade,  JmSa  hi  to  Criste  hosplice  word  wedende  spraecon. 
Se  biS  dead  ecum  deaSe,  seSe  is  forestiht  to  Sam  ecum  deaSe. 
He  leofaS  on  lich&man,  and  is  swa-Seah  soSlice  dead.  Abra- 
ham forSferde  and  witegan  gemaenelicum  deaSe,  ac  hi  lybbaS 
on  eenysse  mid  Gode. 


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will  chose ‘death,  and  departed  when  he  would.  In  the  sepul- 
chre he  lay  as  long  as  he  would ; he  arose  from  the  sepulchre 
when  he  would,  as  from  a bed.  All  this  belongs  to  his  hu- 
manity; his  divinity  is  inscrutable  and  unspeakable.  Greatly 
differs  the  glory  of  Christ  according  to  humanity  from  the 
glory  of  other  men.  Of  his  human  glory  he  said,  “I  seek 
not  my  glory ; there  is,  nevertheless,  one  who  seeketh  and 
distinguished.”  The  Heavenly  Father  glorifies  his  Son,  and 
distinguishes  his  glory  from  other  men’s  glory  most  incom- 
parably. 

Of  this  divine  glory  Christ  spake  to  the  Jews,  “ Verily, 
verily  I say  unto  you.  Whosoever  observeth  my  words  shall 
not  see  death  to  eternity.”  Here  Christ  gave  an  example  to 
all  teachers,  that  they  should  not,  for  the  perversity  of  evil 
men,  abate  their  preaching,  but  rather  augment  it,  as  Jesus 
did  when  he  heard  the  reproaches  of  the  Jews.  The  Jews 
said,  “ Now  we  know  that  thou  art  mad.  Abraham  departed, 
and  the  prophets,  and  thou  sayest.  Whosoever  observeth  my 
words,  shall  not  taste  of  death  to  eternity.”  Christ  meant 
the  eternal  death,  to  which  those  shall  not  come  who  hold 
his  commandments ; and  the  Jews  meant  this  present  death, 
from  which  no  earthly  man  escapes.  What  is  the  death  of 
good  men  but  a change  and  passage  from  death  to  ever- 
lasting life  ? The  body  turns  to  earth  and  awaits  the  resur- 
rection, and  in  that  space  feels  nothing.  The  pure  soul  also 
awaits  the  eternal  resurrection,  but  it  continues  in  glory  in 
that  interval  with  saints.  The  wicked  man's  death  is,  that 
his  soul  passes  from  this  short  joy  to  eternal  torments,  in 
which  it  shall  suffer  eternally,  and  yet  never  perish.  To  this 
death  the  Jews  approached,  and  they  were  already  long  dead, 
when  they  raging  spake  reproachful  words  to  Christ.  He  is 
dead  in  eternal  death,  who  is  predestined  to  eternal  death. 
He  lives  in  body,  and,  nevertheless,  is  truly  dead.  Abraham 
departed,  and  the  prophets,  by  common  death,  but  they  live 
to  eternity  with  God. 


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DOMINICA  V.  QUADRAGESIME. 


Hi  befrunon  Crist,  “ Hwilcne  wyrcst  Su  Se  sylfne  ? 
Drihten  andwyrde,  “ Gif  ic  me  sylfne  wuldrige,  fonne  biS 
min  wuldor  naht.  Min  Feeder  is  Se  me  wuldraS,  be  'Sam  ge 
secgaS  feet  he  eower  God  sy,  and  ge  hine  ne  oncneowon.” 
His  wuldor  h€  tealde  to  his  Feeder,  of  Sam  Se  he  is  eall  feet 
he  is.  He  wuldraS  bis  Feeder,  and  se  Feeder  wuldraS  hine ; 
forSan  Se  him  is  &n  wuldor  gem£ne,  and  6n  Godcundnyss, 
mid  Sam  Halgum  Gaste.  He  cweeS  be  his  Feeder,  “ Ge  sec- 
gaS fee t he  eower  God  sy,  and  ge  hine  ne  oncneowon.”  Gif 
hi  soSlice  fone  Halgan  Feeder  oncneowon,  Sonne  underfengon 
hi  mid  geleafan  his  ancennedan  Sunu,  fe  lie  asende  to  raid- 
danearde.  He  cweeS,  “Ic  hine  cann,  and  gif  ic  secge  faet  ic 
hine  ne  cunne,  fonne  beo  ic  leas  eow  gelic.”  pas  word  mihton 
beon  geSuhte  fleesclicum  m annum  swylce  hi  mid  gylpe  ge- 
clypode  weeron.  Witodlice  gylp  is  to  forbugenne,  ac  swa- 
Seah  na  swa  feet  soS  sy  forlseten.  Drihten  cweeS,  “Abraham, 
eower  feeder,  blissode  feet  he  minne  deeg  gesawe,  and  he  ge- 
seali,  and  fees  feegnode.”  Abraham  se  heahfeeder  underfeng 
fry  englas  on  his  gest-huse,  on  hiwe  Seere  Halgan  Drynnysse, 
to  Sam  he  spraec  swa  swa  to  anum ; forSan  Se  seo  Halige 
Drynnyss  gecyndelice  wunaS  on  Snre  Godcundnysse,  eefre  an 
God  untodeeledlic.  pa  geseah  Abraham  Drihtnes  deeg,  fafa 
he  Sas  gerynu  tocneow.  Eft  is  oSer  Sing  fe  Abraham  mid 
micelre  getacnunge  gedyde.  DaSa  he  ealdode,  and  his  sunu 
wifian  sceolde,  fa  clypode  he  his  yldestan  cniht  him  to,  and 
het  hine  settan  his  hand  under  his  Seoh,  and  swerian  Surh 
Sone  Heofonlican  God,  feet  he  neefre  geSafode  feet  his  sunu 
Isaac  on  beeSenre  meegSe  wifian  sceolde,  ac  of  Sam  geleaf- 
fullum  folce  fe  Abraham  on  afedd  wees.  Hweet  belamp 
Abrahames  Seoh  to  Sam  Heofenlican  Gode  ? OSSe  hweet 
meende  se  aS  swa  gesworen,  buton  feet  mid  Seere  deede  wees 
getacnod  se  Heofenlica  God  toweard  on  lichaman  of  Abra- 
hames  cynne  ? Witodlice  feet  Seoh  getacnode  his  cynn,  and 
Abraham  Surh  witegunge  stafode  fone  aS,  faSa  he  geseah 
Drihtnes  deeg  toweard  of  his  sakle.  His  seed  he  getacnode 


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They  asked  Christ,  “Whom  makest  thou  thyself ?”  The 
Lord  answered,  “ If  I glorify  myself,  then  will  my  glory  be 
naught.  It  is  my  Father  who  glorifietk  me,  of  whom  ye  say 
that  he  is  your  God,  and  ye  know  him  not.”  His  glory  he 
ascribed  to  his  Father,  through  whom  he  is  all  that  he  is. 
He  glorifies  his  Father,  and  the  Father  glorifies  him ; for 
there  is  one  glory  and  one  Godhead  common  to  them  with 
the  Holy  Ghost.  He  said  of  his  Father,  “Ye  say  that  he  is 
your  God,  and  ye  know  him  not.”  For  if  they  had  known 
the  Holy  Father,  then  would  they  with  belief  have  received 
his  only-begotten  Son,  whom  he  sent  to  the  world.  He  said, 
“ I know  him,  and  if  I say  that  I know  him  not,  then  shall 
I be  false  like  unto  you.”  These  words  might  appear  to 
fleshly  men  as  if  they  had  been  uttered  in  pride.  Pride  is 
undoubtedly  to  be  eschewed,  but  yet  not  so  that  truth  be 
abandoned.  The  Lord  said,  “ Abraham,  your  father,  rejoiced 
to  see  my  day,  and  be  saw  it,  and  rejoiced  thereat.”  Abraham 
the  patriarch  received  three  angels  in  his  hostel,  in  the  form 
of  the  Holy  Trinity,  to  whom  he  spake  so  as  to  one ; for  the 
Holy  Trinity  exists  by  nature  in  one  Godhead,  ever  one  God 
indivisible.  Abraham  then  saw  the  day  of  the  Lord,  when 
he  understood  these  mysteries.  There  is  again  another 
thing  which  Abraham  did  with  a great  betokening.  When 
he  waxed  old,  and  his  son  should  take  a wife,  he  called  his 
eldest  lad  to  him,  and  bade  him  set  his  hand  under  his  thigh, 
and  swear  by  the  Heavenly  God,  that  he  would  never  consent 
that  his  son  Isaac  should  take  a wife  in  a heathen  tribe,  but 
from  the  believing  folk  among  which  Abraham  was  born. 
What  had  Abraham’s  thigh  to  do  with  the  Heavenly  God  ? 
Or  what  meant  the  oath  so  sworn,  except  that  by  that  deed 
was  betokened  that  the  Heavenly  God  was  to  come  in  body 
of  Abraham’s  kin  ? For  the  thigh  betokened  his  kin,  and 
Abraham  through  prophecy  dictated  the  oath,  when  he  saw 
that  the  day  of  the  Lord  was  to  come  of  his  seed.  His  seed 


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DOMINICA  V.  QUADRAGESIME. 


mid  j>ain  worde  Se  hS  cwaeS,  “ Sete  'Sine  hand  under  minum 
Seo.”  His  Drihten  he  getacnode  )>a)>a  he  cwaeS,  “Swera 
Surh  Sone  Heofenlican  God.” 

Hwaet  Sa  Iudeiscan  yrsigende  cwaedon  to  Criste,  “ Hwaet 
la,  git  Su  ne  eart  fiftig  geara,  and  gesawe  Su  AbrahEm  ?” 
Drihten  him  andwyrde,  " SoS  soS  ic  eow  secge,  ESrSan  Se 
Abraham  gewurde  ic  eom.”  AbrahEm  wearS  gesceapen,  swa 
swa  gesceaft : Crist  bine  gesceop,  swa  swa  Scyppend,  seSe 
toweard  wees  on  flaescc  of  AbrahEmes  ofspringe.  Ne  cwaeS 
se  Haelend, i iErSan  Se  Abraham  waere  ic  wees/  ac  he  cwaeS, 
" iErSan  }>e  Abraham  gewurde  ic  eom.”  past  word  belimpS 
synderlice  to  Gode  Enum,  " Ic  eom  ” ; forSan  Se  he  is  Ena 
baton  anginne  and  ende,  swa  swa  he  sylf  cwaeS  to  Moysen, 
4C  Ic  eom  seSe  eom,  and  sege  I a rah  el  a bearnum,  Se  'Se  is  sende 
me  to  eow.”  Gesceafta  sind  J>aet  pset  hi  sind,  ac  Sis  word  ne 
maeg  soSlice  beon  be  him  gecweden,  Sonne  hi  nabbaS  nane 
wununge  jmrh  hi  sylfe,  ac  Surh  God,  seSe  Ena  is  jmrh  hine 
sylfne  wunigende,  and  ealle  gesceafta  healdende  baton  ge- 
swince.  He  maeg  soSlice  cweSan,  “Ic  eom,”  )>aet  is  on 
Laeden,  " Ego  sum.”  " Hi  Sa  namon  stEnas,  j>aet  hi  hine 
torfodon.”  Hi  haefdon  sUenene  heardnysse  on  heora  heortan, 
and  forSi  to  Sam  stEnum  urnon,  Sam  Se  hi  gelice  waeron. 
Se  Haelend  soSlice  hine  behydde,  and  eode  of  Sam  temple. 
He  forbeah  heora  stEnas  swa  swa  mann,  swa  swa  eadmod, 
seSe  mihte  ]mrh  his  Godcundnysse  gedon  J>aet  seo  eorSe  hi 
forswulge,  oSJ>aet  hi  faerlice  feallende  swulton ; ac  his  geSyld 
wees  to  San  micel,  J?aet  hE  nolde  naenne  dom  Sa  gesettan,  SaSa 
he  to  Srowigenne  com.  Eac  is  sum  Sing  dtgele  on  J>aere 
daede : he  behydde  hine  licliamlice  wiS  ]?aera  Iudeiscra  staen- 
inge,  and  he  behydde  hine  gastlice  fram  heora  staenenum 
heortum. 

Lucas  se  Godspellere  awrEt  on  oSre  stowe,  J?aet  Sa  Iudei 
laeddon  Crist  aet  sumum  saele  to  anum  clife,  and  woldon  hine 
niSer  ascufan ; ac  he  eode  betweonan  heora  handum  aweg, 
swa  ]>aet  heora  nEn  nyste  Invaer  he  becom.  He  nolde  Sone 


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he  betokened  by  the  words  which  he  spake,  “Set  thine  hand 
under  my  thigh/'  His  Lord  he  betokened  when  he  said, 
“ Swear  by  the  Heavenly  God." 

The  Jews  then  in  anger  said  to  Christ,  “ What,  thou  art 
not  yet  fifty  years  old,  and  hast  thou  seen  Abraham  ?”  The 
Lord  answered  them,  “ Verily,  verily  I say  unto  you,  before 
Abraham  was,  I am."  Abraham  was  created  as  a creature : 
Christ  created  him  as  Creator,  who  was  to  come  in  flesh  of 
Abraham’s  offspring.  Jesus  said  not,  * Before  Abraham  was, 
I was,’  but  he  said,  “ Before  Abraham  was,  I am.’’  That 
expression,  “ I am,’’  belongs  exclusively  to  God  alone;  for 
be  is  alone  without  beginning  and  end,  as  he  himself  said  to 
Moses,  “ I am  that  I am,  and  say  to  the  children  of  Israel,  He 
who  is  hath  sent  me  to  you.’’  Creatures  are  that  which  they 
are,  but  this  expression  cannot  truly  be  said  of  them,  as  they 
have  no  existence  through  themselves,  but  through  God,  who 
alone  is  existing  through  himself,  and  preserving  all  creatures 
without  toil.  He  may  truly  say,  “ I am,’’  that  is  in  Latin, 
“Ego  sum."  “They  then  took  stones,  that  they  might 
stone  him."  They  had  stony  hardness  in  their  hearts,  and, 
therefore,  ran  to  the  stones,  to  which  they  were  like.  But 
Jesus  hid  himself,  and  went  from  the  temple.  He  avoided 
their  stones  as  man,  as  a humble  one,  who  might  through 
his  Godhead  have  caused  the  earth  to  swallow  them,  until 
suddenly  falling  they  died ; but  his  patience  was  so  great, 
that  he  would  not  then  fix  any  doom,  when  he  came  to 
suffer.  There  is  also  something  mysterious  in  the  deed : he 
hid  himself  bodily  from  the  stoning  of  the  Jews,  and  be  hid 
himself  spiritually  from  their  stony  hearts. 


Luke  the  Evangelist  wrote  in  another  place,  that  the  Jews 
at  one  time  led  Christ  to  a cliff,  and  would  shove  him  down ; 
but  he  went  away  from  between  their  hands,  so  that  no  one 
knew  what  became  of  him.  He  would  not  suffer  the  death 


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DOMINICA  V.  QUADRAGESIME. 


deaS  prowian  Se  hi  gecuron,  ac  Sone  Se  &c  gewitegod  waes, 
and  Sone  Se  he  sylf  gecwaeS.  Iohannes  se  Godspellere  awrat, 
paet  Drihten  cwaede  to  Nichodeme,  an  Saera  Iudeiscra  ealdra, 
SaSa  he  mid  geleafan  his  lare  sohte,  " Swa  swa  Moyses  ahof 
Sa  naeddran  on  Sam  westene,  swa  gedafenaS  fast  ic  beo 
ahafen ; p®t  aelc  Saera  pe  on  me  gelyfS  ne  losige,  ac  paet  he 
haebbe  past  ece  lif.”  On  Sisum  wordum  is  micel  getacnung, 
ac  eow  eallum  nis  cuS  naSor  ne  seo  getacnung  ne  hU  hit 
gedon  wees,  past  Israhela  folc,  SaSa  hit  ferde  fram  Egypta- 
lande,  wearS  on  Sam  westene  wiSerraede  ongean  God.  pa 
sende  he  betwux  him  fyrene  naeddran,  pa,  totaeron  Saes  folces 
fela  manna,  and  to  deaSe  geaettrodon.  pa  clypode  paet  folc  to 
Moysen  Sisum  wordum,  We  syngodon  ongean  God  and 
ongean  'Se : bide  for  Us,  paet  se  iElinihtiga  God  pas  naeddran 
fram  Us  afyrsige.”  Hwaet  Sa  Moyses  for  Sam  folce  gebaed, 
and  God  paerrihte  bebead  Moyse  paet  he  geworhte  ane  £reue 
naeddran,  and  sette  up  to  tacne,  and  paet  he  manode  paet  folc, 
paet  swa  hwa  swa  fram  Sam  naeddrum  abiten  waere,  besawe 
up  to  Saere  aerenan  naeddran,  and  he  wurde  gehaeled.  Hit 
wearS  swa  gedon.  Da  naeddran  hi  totaeron,  and  hi  besawon 
to  Saere  aerenan  naeddran,  and  hi  wurdon  gehaelede  fram  Sain 
deadbaerutn  attre  paera  fyrenra  naeddryna.  Hwaet  getacnodon 
pa  terendan  naeddran  buton  synna  on  urum  deadlicum  flaesce  ? 
Hwaet  w<es  seo  up-ahafene  naeddre  buton  Cristes  deaS  on 
rode  ? Seo  aerene  naeddre  haefde  naeddran  gelicnysse,  ac  heo 
waes  buton  aelcum  attre ; swa  eac  Crist  haefde  ure  gelicnysse, 
ac  he  naefde  nine  synne  on  his  leomum,  ac  Surh  his  up* 
ahafen nysse  on  Saere  rode  he  gehaelde  ure  synna.  purh 
naeddran  us  becom  deaS,  and  forSi  waes  purh  Saere  naeddran 
gelicnysse  Cristes  deaS  getacnod.  Dae ra  naeddrena  geslit 
waes  deadlic;  Cristes  deaS  waes  liflic.  Nu  behealde  we  Sa 
naeddran,  paet  seo  naeddre  us  ne  derige.  Hwaet  gemaenS  paet  ? 
We  behealdaS  Cristes  deaS,  paet  us  se  deaS  ne  derige,  pe  of 
Saere  naeddran  asprang  seoSe  Adam  forspeon.  Hwaes  deaS 
behealde  we  ? Lifes  deaS.  Hwl  is  ITf  buton  Crist  ? seSe 


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which  they  chose,  but  that  which  had  before  been  prophesied, 
and  which  he  had  himself  said.  John  the  Evangelist  wrote, 
that  the  Lord  said  to  Nicodemus,  one  of  the  Jewish  elders, 
when  he  with  belief  sought  bis  instruction,  “ So  as  Moses 
lifted  up  the  serpent  in  the  waste,  so  is  it  fitting  that  I be 
lifted  up ; that  every  one  of  those  who  believe  in  me  may  not 
perish,  but  that  he  may  have  everlasting  life.”  In  these 
words  there  is  great  signification,  but  it  is  not  known  to  you 
all,  neither  the  signification  nor  how  it  was  done.  The 
people  of  Israel,  when  they  went  from  the  land  of  Egypt, 
were  in  the  wilderness  rebellious  against  God.  He  then  sent 
among  them  fiery  serpents,  which  tore  of  the  people  many 
men,  and  poisoned  them  to  death.  Then  the  people  cried  to 
Moses  in  these  words,  “ We  have  sinned  against  God  and 
against  thee ; pray  for  us,  that  the  Almighty  God  may  re* 
move  from  us  these  serpents.”  Thereupon  Moses  prayed 
for  the  people,  and  God  straightways  commanded  Moses  to 
make  a brazen  serpent,  and  set  it  up  as  a token,  and  to 
counsel  the  people  that  whosoever  had  been  bitten  by  the 
serpents  should  look  up  to  the  brazen  serpent,  and  he  would 
be  healed.  It  was  so  done.  The  serpents  tore  them,  and 
they  looked  to  the  brazen  serpent,  and  they  were  healed  of 
the  deadly  poison  of  the  fiery  serpents.  What  betokened  the 
tearing  serpents  but  sins  in  our  mortal  flesh  ? What  was  the 
up*lifted  serpent  but  the  death  of  Christ  on  the  rood  ? The 
brazeu  serpent  had  a serpent’s  likeness,  but  it  was  without 
any  poison ; in  like  manner  Christ  had  our  likeness,  but  be 
had  no  sin  in  his  members,  but  by  his  being  raised  up  on  the 
rood  he  healed  our  sins.  Through  a serpent  came  death  to 
us,  and,  therefore,  through  the  likeness  of  a serpent  was 
Christ's  death  betokened.  The  bite  of  those  serpents  was 
mortal,  the  death  of  Christ  was  vital.  We  now  behold  the 
serpent,  that  the  serpent  may  not  hurt  us.  What  does  that 
mean  ? We  behold  the  death  of  Christ,  that  death  may  not 
hurt  us,  which  sprang  from  the  serpent  which  seduced  Adam. 
Whose  death  do  we  behold  ? The  death  of  life.  What  is 


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240  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


cwaeS,  “ Ic  eom  £rist  and  lif : se  Se  gelyfS  on  me,  J*ah  Se 
he  dead  beo  he  leofaS ; and  aelc  See ra  pe  leofaS,  and  on  me 
gelyfS,  ne  swelte  he  on  ecnysse/*  Crist  is  lif,  and  swa-Seah 
he  wees  on  rode  ah&ngen.  He  is  soS  lif,  and  swa-Seah  he 
waes  dead  on  Saere  mennisenysse,  na  on  godcundnysse.  On 
Cristes  deaSe  waes  se  deaS  adydd,  forSan  pe  J>ae t deade  lif 
aewealde  Sone  deaS,  and  he  waes  fornumeu  on  Cristes  licha- 
man. 

Mine  gebroSru,  uton  behealdan  J>one  ahangenan  Crist,  Jwet 
we  beon  fram  Sam  aettrigum  synnum  gehaelede.  Witodlice 
swa  swa  J>aet  Israhela  folc  besawon  to  Saere  aerenan  naeddran, 
and  wurdon  gehaelede  fram  Saera  naeddrena  geslite,  swa  beoS 
nu  gehaelede  fram  heora  synnum  jra  Se  mid  geleafan  behealdaS 
Cristes  deaS  and  his  aerist.  Hi  waeron  gehaelede  fram  deaSe 
to  hwilwendlicum  life,  and  her  is  geeweden  {?aet  we  sceolon 
habban  J*aet  ece  lif;  swa  micel  is  betwux  J?aere  gehiwodan 
anlicnysse  and  Sam  soSan  Singe:  seo  gehiwode  anlicnys 
getiSode  J>am  toslitenum  mannum  hwilwendlic  lif ; J>eet  soSe 
Sing,  ye  Surh  Sa  Aerenan  naeddran  getacnod  waes,  J>aet  is 
Cristes  deaS,  getiSaS  Us  feet  ece  lif.  purh  treow  us  com 
deaS,  JrnSa  Adam  geaet  J>one  forbodenan  aeppel,  and  Surh 
treow  us  com  eft  lif  and  alysednyss,  SaSa  Crist  hiingode  on 
rode  for  ure  alysednysse.  Daere  halgan  rode  tacn  is  ure 
bletsung,  and  to  Saere  r6de  we  Us  gebiddaS,  na  swa-Seah  to 
Sam  treowe,  ac  to  Sam  JSlmihtigum  Drihtne,  Se  on  Saere 
halgan  rSde  for  tis  h&ngode.  Sy  him  ISf  and  wuldor  his 
orm£tan  eadmodnysse  on  ealra  worulda  woruld.  Amen. 


DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 

DRIHTNES  DROWUNGE  we  willaSgedafenliceeowsecgan 
on  Engliscum  gereorde,  and  Sa  gerynu  samod ; na  swa-Seah 
to  langsumlice,  gif  we  hit  swa  gelSgian  magon. 


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Hfe  but  Christ  ? who  said,  “ I am  the  resurrection  and  the 
life:  he  who  believeth  in  me,  though  he  be  dead  he  shall 
live ; and  every  one  of  those  who  live  and  believe  in  me  shall 
not  die  to  eternity.”  Christ  is  life,  and,  nevertheless,  he  was 
banged  on  a rood.  He  is  true  life,  and,  nevertheless,  he  was 
dead  in  his  human  nature,  not  in  his  divine  nature.  By 
Christ’s  death  was  death  destroyed,  for  that  mortal  life  killed 
death,  and  he  was  annihilated  in  the  body  of  Christ. 

My  brothers,  let  us  behold  the  crucified  Christ,  that  we 
may  be  healed  of  venomous  sins.  Verily  as  the  people  of 
Israel  looked  on  the  brazen  serpent,  and  were  healed  of  the 
serpents’  bite,  so  will  now  be  healed  of  their  sins  they  who 
with  belief  behold  the  death  of  Christ  and  his  resurrection. 
They  were  healed  from  death  to  transitory  life,  and  here  it  is 
said  that  we  shall  have  life  everlasting ; so  great  is  the  differ- 
ence between  the  apparent  likeness  and  the  true  thing : the 
apparent  likeness  imparted  to  the  torn  men  transitory  life ; 
the  true  thing,  which  was  betokened  by  the  brazen  serpent, 
that  is,  the  death  of  Christ,  imparts  to  us  life  everlasting. 
Through  a tree  death  came  to  us,  when  Adam  ate  the  for- 
bidden apple,  and  through  a tree  life  came  again  to  us  and  re- 
demption, when  Christ  hung  on  the  rood  for  our  redemption. 
The  sign  of  the  holy  rood  is  our  blessing,  and  to  the  rood 
we  pray,  though  not  to  the  tree,  but  to  the  Almighty  Lord, 
who  for  us  hung  on  the  holy  rood.  To  him  be  praise  and 
glory,  for  his  boundless  humility,  to  all  eternity.  Amen. 


PALM  SUNDAY.  ON  THE  LORD'S  PASSION. 

WE  will  relate  to  you  THE  LORD’S  PASSION  suitably 
in  the  English  tongue,  together  with  the  mysteries;  not, 
however,  at  too  great  a length,  if  we  may  so  order  it. 

HOM.  vol.  ii.  a 


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242  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


Crist  foreseede  gefyrn,  mid  feawutn  wordum,  his  Sgene 
Srowunge,  eerSan  Se  hit  gewurde,  forSan  ealle  'Sing  he 
eallunge  wiste  «rSan  Se  Seos  woruld  wurde  gesceapen. 
Moyses  and  Eiias  eac  swilce  s^edon  his  Srowunge  on  tik 
uppon  anre  dfine  Se  se  Haelend  astah  mid  Srim  leorning- 
cnihturn,  and  his  ansyn  setforan  him  eal  sceSn  swa  swa  sunne, 
and  his  gew^da  scinon  on  snawes  hwitnysse.  pa  wolde  Petrus 
slean  sona  Sreo  geteld,  for  Saere  gesihSe,  ac  Seer  swegde  Sa 
stemn  Sees  Heofonlican  Feeder  healice  of  wolcne,  “ Des  is 
min  leofa  Sunu,  on  Sam  me  wel  licaS : gehyraS  hine.”  And 
paet  wolcn  Sa  toglad.  pa  genealeehte  se  deeg  his  deorwurSan 
Srowunge,  and  Sa  Iudeiscan  ealdras  geornlice  smeadon  htx 
hi  Heelend  Crist  acwellan  mihton ; ondredon  him  swa-Seah 
fees  folces  foresteall.  Hweet  Sa  se  deofol  into  Iudanbestop> 
an  Seera  twelfa  Drihtnes  Segena,  and  he  sona  eode  to  Seera 
Iudeiscra  reede,  and  opeulice  befr&n,  hweet  hi  him  feos 
geuSon,  gif  he  Sone  Heelend  him  beleewan  mihte.  Hi  Sa 
faes  faegnodon,  and  faet  feoh  gesetton  on  Srittig  scillingum, 
gif  he  Sone  unsceeSSigan  bel^wde. 

pa  com  se  Haelend  on  assan  sittende  into  Hierusalem,  eer 
Sam  symbel-daege,  and  geheold  Sa  Easter-tid  eefter  Seere 
ealdan  ee.  On  eefnunge  hi  eeton  ealle  aetsomne,  on  Sam  fiftan 
deege  Se  ge  Dunres  hataS.  pa  aras  Drihten  of  Sam  gereorde, 
and  awearp  his  reaf  swiSe  ricene : wearS  fa  beweefed  mid 
anre  weeter-scytan,  and  his  gingrena  fet  eadmodlice  aSwoh, 
and  eft  his  reaf  ardlice  genam,  and  hi  sittende  Sisum  wordum 
gespreec : t€  Ic  gesette  eow  nu  soSe  gebysnunge,  feet  eower 
eelc  sceole  oSres  fet  aSwean,  swa  swa  ic  lareow  eow  liSebig 
aSwdh.”  Se  Haelend  hi  aSwSh  mid  fweale  wiSutan  fram 
fenlicere  fulnysse  mid  his  feegerum  handum,  and  wiSinnan 
eac  heora  andgit  aSwoh  fram  eallum  horwum  healicra  leahtra ; 
and  h6t  gehwilcne  oSerne  aSwean  fram  fuluin  synnum  mid 
foreSingunge,  and  eac  wiSutan  eadmodnysse  cySan  mid  ge- 
swffisre  Senunge  symle  gebroSrum. 

He  eode  eft  sittan  siSSan  mid  his  Segnum,  and  on  his 


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Christ  had  already  in  few  words  foretold  his  own  passion, 
before  it  took  place,  for  he  knew  all  things  perfectly  before 
this  world  was  created.  Moses  and  Elias  also  previously 
announced  his  passion  on  a mountain  which  Jesus  had 
ascended  with  three  disciples,  and  all  his  countenance  shone 
before  them  as  the  sun,  and  his  garments  shone  with  the 
whiteness  of  snow.  Then  would  Peter  forthwith  pitch  three 
tents  on  account  of  that  vision,  but  there  sounded  then  the 
voice  of  the  Holy  Father  above  from  a cloud,  " This  is  my 
beloved  Son,  in  whom  I am  well  pleased : obey  him.”  And 
the  cloud  then  glided  away.  Then  approached  the  day  of 
his  precious  passion,  and  the  Jewish  elders  earnestly  delibe- 
rated how  they  might  slay  Jesus  Christ ; but  they  dreaded  a 
rescue  by  the  people.  Whereupon  the  devil  entered  into 
Judas,  one  of  the  twelve  servants  of  the  Lord,  and  he  forth* 
with  went  to  the  council  of  the  Jews,  and  openly  asked, 
what  money  they  would  give  him,  if  he  would  betray  Jesus  to 
them.  At  this  they  rejoiced,  and  fixed  the  money  at  thirty 
shillings,  if  he  betrayed  the  innocent. 

Then  came  Jesus  sitting  on  an  ass  into  Jerusalem,  before 
the  feast-day,  and  held  the  Easter-tide  according  to  the  old 
law.  In  the  evening  they  all  ate  altogether,  on  the  fifth  day 
which  ye  call  Thursday.  Then  the  Lord  arose  from  the  re- 
fection, and  cast  aside  his  garment  very  suddenly : and  was 
then  girt  with  a napkin,  and  humbly  washed  the  feet  of  his 
disciples,  and  afterwards  quickly  resumed  his  garment,  and 
addressed  them  sitting  in  these  words : “ I have  now  set  you  a 
true  example,  that  each  of  you  should  wash  another’s  feet,  so 
as  I your  teacher  have  meekly  washed  you.”  Jesus  washed 
them  with  an  ablution  without  from  muddy  foulness  with  his 
fair  hands,  and  also  washed  their  understanding  within  from 
all  the  dirt  of  deadly  sins ; and  commanded  each  to  wash  other 
from  foul  sins  by  intercession,  and  also  without  ever  to  mani- 
fest humility  with  kind  sendee  to  brothers. 

He  went  afterwards  to  sit  again  with  his  disciples,  and  at 

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244  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


gereorde  he  geunr6tsode,  cwaeC  J?«et  heora  £n  hine  belaewan 
wolde.  Hi  Ca  ealle  mid  angsumum  mode  aenlipige  cwaedon, 
“ Eom  ic  hit,  Drihten  ? ” pa  andwyrde  se  Haelend  him  sona 
Cus,  “ Se  Se  bedypC  on  disce  mid  me  his  hlaf  on  Uepeldre, 
he  is  min  l£wa.  Wa  Cam  men  J?e  me  bekewC  ! betere  him 
waere  past  he  geboren  nacre.”  pa  befrSn  Iudas  gif  he  hit 
waere  ? Da  cwaeC  se  Haelend,  “ Du  hit  sdklest.”  Drihten 
s£de  mid  soCum  worde,  “ Mihte  ic  haebbe  mine  sawle  to 
syllenne,  and  ic  eaCelice  maeg  hi  eft  genitnan.”  He  genam 
*8a  hl£f  and  hine  liflice  gehalgode,  todaelde  his  Cegnum,  and 
hi  Cicgan  het;  cwaeC  )?aet  hit  waere  his  agen  lichama  to 
husle  gehalgod  him  to  alysednysse.  Eft  swa  gelice  gelaehte 
aenne  calic,  senode  mid  swiCran,  and  sealde  his  gingrum,  of  to 
supenne  aefter  gereorde ; s£de  J?aet  hit  waere  soClice  his  blod 
Caere  Niwan  GecyCnysse,  pae t he  for  mannum  ageat,  on  synna 
forgyfennysse,  Caer  Caer  se  geleafa  biC. 

Drihten  cwaeC  soClice  be  Cam  swicelan  Iudan,  )>aet  him  selre 
waere  past  he  geboren  naere.  Nis  paet  na  to  understandenne 
aenigum  gesceadwisum  swilce  he  awar  waere  derCan  Ce  he 
geboren  waere,  ac  hit  is  anfealdlice  gecweden,  paet  him  betere 
waere  }>aet  he  naefre  naere,  Conne  he  yfele  waere.  Forwel  fela 
manna  onscuniaC  Iudan  belaewinge,  and  swa-Ceah  neliaC 
forwandian  J?fet  hi  ne  syllon  soCfaestnysse  wiC  sceattum.  Se 
Haelend  sylf  is  eal  soCfaestnys,  and  se  Ce  soCfaestnysse  be- 
ceapaC  wiC  feo,  he  biC  Iudan  gefera  on  fyrenum  witum,  seCe 
Crist  bel^ewde  for  lyCrum  sceatte. 

iEfter  gereorde  Crist  bletsode  husel,  forCan  Ce  he  wolde 
Ca  ealdan  & gefyllan,  and  siCCan  Ca  niwan  gecyCnysse 
balwendlice  onginnan.  Hi  aeton  )>aet  lamb  aefter  Cam  ealdan 
gewunan,  and  he  syCCan  sona  senode  husel,  seCe  hine  sylfhe 
for  urum  synnum  geoffrode  liflice  onsaegednysse  his  leofan 
Faeder.  Eft  se  Haelend  s£de  soClice  his  gingrum,  “ Ealle 
ge  me  aeswiciaC  on  Cissere  Snre  nihte.  Hit  is  soClice  awriten, 
Ic  ofslea  Cone  hyrde,  and  Ca  sc€p  siCCan  sona  beoC  tostencte. 
iEfter  Can  Ce  ic  arise  of  deaCe  gesund,  ic  eow  eft  gemete  on 


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bis  refection  he  was  sad,  saying  that  one  of  them  would 
betray  him.  They  then  all  with  anxious  mind  singly  said, 
“Am  I he.  Lord?”  Jesus  then  forthwith  answered  them 
thus,  “ He  who  dippeth  with  me  his  bread  in  the  dish  is  my 
betrayer.  Wo  to  the  man  who  betrayeth  me ! better  were  it 
for  him  that  he  had  not  been  born.”  Then  asked  Judas  if  it 
were  he  ? Then  said  Jesus,  “ Thou  hast  said  it.”  The  Lord 
said  with  true  words,  “ I have  power  to  give  my  soul,  and  I 
can  easily  take  it  again.”  He  then  took  bread  and  vitally 
hallowed  it,  distributing  it  to  his  disciples,  and  bade  them 
eat ; saying  that  it  was  his  own  body  hallowed  as  housel  for 
their  redemption.  Afterwards  in  like  manner  he  took  a cup, 
signed  it  with  his  right  hand,  and  gave  it  to  his  disciples  to 
sip  after  the  refection ; saying  that  it  was  truly  his  blood  of 
the  New  Testament,  which  he  shed  for  men  for  forgiveness 
of  sins,  wheresoever  there  is  belief. 

The  Lord  said  truly  of  the  treacherous  Judas,  that  better 
were  it  for  him  had  he  not  been  born.  That  is  not  to  be  t 

i 

understood  by  any  sensible  person  as  if  he  were  anywhere 
before  he  was  born,  but  it  is  simply  said,  that  it  were  better 
for  him  that  he  had  never  been,  than  that  he  should  evilly  be. 
Very  many  men  shun  the  treachery  of  Judas,  and  yet  fear 
not  to  betray  truth  for  money.  Jesus  himself  is  all  truth, 
and  he  who  sells  truth  for  money  will  be  the  companion  of 
Judas  in  fiery  torments,  who  betrayed  Christ  for  vile  pelf. 

After  the  refection  Christ  blessed  the  housel,  because  he 
would  first  fulfil  the  old  law,  and  afterwards  salutarily  begin 
the  new  covenant.  They  ate  the  lamb  after  the  old  custom, 
and  he  immediately  afterwards  signed  the  housel,  who  offered 
himself  for  our  sins  a living  sacrifice  to  his  beloved  Father. 
Again,  Jesus  truly  said  to  his  disciples,  “Ye  shall  all  be 
offended  with  me  on  this  one  night.  Verily  it  is  written,  I 
will  slay  the  shepherd,  and  the  sheep  shall  afterwards  be 
forthwith  scattered.  After  that  I shall  have  arisen  sound 


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246  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


Galileiscum  earde/'  pa  andwyrde  Petrus  Sna  mid  gebeote, 
“ Ic  Se  nsefre  ne  seswicige,  Seah  Se  ealle  oSre  d6n.” 
Drihten  eft  andwyrde  gnrsedlice  Petre,  “ pu  me  wiSs^cst 
Sriwa  on  Sissere  nihte,  £rSan  Se  se  h&na  hafitigende  crawe.” 
Petrus  cwseS  feet  he  nolde  hine  naefre  wiSsacan,  Se ah  -Se  he 
sceolde  samod  mid  him  sweltan ; and  ealle  Sa  oSre  ealswa 
cwsedon.  Iudas  se  swicola  swiSe  hraSe  code  to  Sam  arleasum 
ehterum,  )?e  he  &v  gespraec,  and  genam  him  fultum  set  Sam 
phariseum,  and  hi  Sa  eodon  ealle  gewsepnode  and  mid  leoht- 
fatum  to  'Sam  Lifigendum  Drihtne.  pa  cwseS  se  laiwa  to 
Sam  laSum  flocce,  “ Swa  hwilcne  swa  ic  cysse,  cepaS  his 
sona.”  And  he  Sa  mid  cosse  Crist  bel^wde.  Hwaet  Sa  se 
Hselend  him  togeanes  stop,  and  unforht  axode,  hwsene  hi 
sohton.  Hi  Sa  cwsedon  j>se t hi  Crist  sohton.  Da  s*£de  he 
him,  “ Ic  hit  soSlice  eom.”  Hi  Sa  mid  )?am  worde  wendon 
underbsec,  feallende  to  eorSan,  mid  fyrhte  fornumene.  Eft 
Sa  siSSan  axode  se  Hselend  hwsene  hi  sohton  swa  swiSe 
gewsepnode.  Hi  eft  andwyrdon  mid  Jmm  serran  worde, 
cwsedon  }?aet  hi  Sone  Hselend  habban  woldon.  pa  andwyrde 
he  mid  Jram  ylcan  worde,  “ Ic  eow  s^ede  ser  J?aet  ic  se  eom. 
Gif  ge  me  secaS,  lsetaS  mine  gyngran  aweg.”  Da  abr^ed 
Petrus  bealdlice  his  swlird,  and  gesloh  heora  anuin  J>set 
swiSre  eare  of : ac  Crist  him  styrde  mid  stiSum  wordum, 
and  het  hine  hydan  }*set  hearde  isen  j cwseS  J*set  he  mihte  Sa 
ma  Sonne  twelf  eoroda  heofenlicra.  engla  set  his  Faeder  abid- 
dan,  gif  hit  weorSan  ne  sceolde  swa  swa  witegan  cwsedon. 
And  se  Hselend  Saerrihte  pset  eare  gehaelde. 

Wise  men  tealdon  an  eorod  to  six  Susendum,  and  twelf 
eorod  sind  twa  and  hund-seofontig  Susend.  Swa  fela  Susend 
engla  mihton  eaSe  bewerian  Crist  wiS  Sam  unmannum,  mid 
heofenlicum  wsepnum,  gif  he  Srowian  nolde  sylfwilles  for  us. 
Ne  he  nolde  Sa-gyt  his  gingrena  deaS,  ac  heold  hi  to  lgreowum 
eallurn  leodscipum ; and  het  Sa  ehteras  hi  ealle  forlaetan. 
He  geswutelode  his  mihte  on  Sam  manfullum,  SaSa  he  mid 
£num  worde  hi  ealle  astrehte,  forhte  to  eorSan  feallende  un- 


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PALM  SUNDAY.  ON  THE  LORD’S  PASSION.  U7 

from  death,  I will  again  meet  you  in  the  Galilean  country/* 
Then  Peter  alone  answered  with  a promise,  “ I will  never  be 
offended  with  thee,  though  all  others  should.”  The  Lord 
again  answered  Peter  impressively,  “Thou  wilt  deny  me 
thrice  in  this  night,  ere  that  the  cock,  clapping  its  wings, 
shall  have  crowed.”  Peter  said  that  he  would  never  deny 
him,  though  he  should  die  together  with  him;  and  all  the 
others  said  the  like.  Judas  the  traitor  very  speedily  went  to 
the  impious  persecutors,  to  whom  he  had  before  spoken,  and 
took  him  aid  from  the  pharisees,  and  they  then  went  all 
armed  and  with  torches  to  the  Living  Lord.  Then  said  the 
traitor  to  the  hostile  party,  “ Whomsoever  I kiss,  take  him 
forthwith.”  And  he  then  betrayed  Christ  with  a kiss. 
Thereupon  Jesus  went  towards  them,  and  fearless  asked 
them,  whom  they  sought.  They  said  that  they  sought  Christ. 
Then  said  be  to  them,  “ I truly  am  he.”  At  these  words 
they  went  backwards,  falling  to  the  earth,  seized  with  fear. 
Again  Jesus  asked  whom  they  sought,  so  strongly  armed. 
They  again  answered  with  the  former  words,  saying  that  they 
would  have  Jesus.  Then  answered  he  in  the  same  words, 
“ I said  to  you  before  that  I am  he.  If  ye  seek  me,  let  my 
disciples  go  away.”  Peter  then  boldly  drew  his  sword, 
and  struck  off  the  right  ear  of  one  of  them : but  Christ  re- 
proved him  with  stern  words,  and  bade  him  hide  the  hard 
iron ; saying  that  he  could  obtain  from  his  Father  more  than 
twelve  legions  of  angels,  if  it  were  not  to  be  as  the  prophets 
had  said.  And  Jesus  Btraightways  healed  the  ear. 

Wise  men  have  reckoned  a legion  at  six  thousand,  and 
twelve  legions  are  seventy-two  thousand.  So  many  angels 
might  easily  have  defended  Christ  against  those  inhuman 
ones,  with  heavenly  weapons,  if  he  would  not  voluntarily 
have  suffered  for  us.  He  desired  not  yet  the  death  of  his 
disciples,  but  preserved  them  as  teachers  to  all  nations ; aud 
bade  the  persecutors  let  them  all  go.  He  manifested  his 
power  over  the  wicked,  when  with  a word  he  prostrated  them 


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248  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 

derbaec,  and  j>aes  arleasan  eare  ea'Selice  gehselde,  to  geswute- 
lunge  his  finscaeftSignysse,  and  to  seSunge  sofcre  godcund- 
nysse.  Nses  Petrus  gewunod  to  nanre  wa?pnunge,  ac  ®aer 
wfleron  twa  swdrd  srSlice  gebrohte  to  Sam  wrSerstealle,  gif  hit 
swa  Crist  wolde.  Ac  he  forbead  )?®t  gewinn  mid  wordum 
dearie,  j>aet  nan  Godes  *Seow  ne  sceolde  on  him  sylfum  tru- 
wian,  ne  mid  waepnum  winnan  wi?  woruldlicum  cempum, 
gif  he  Cristes  fotawaSum  filigan  wile. 

Se  Haelend  *Sa  geSafode  J?set  hi  hine  namon,  and  gelaeddon 
on  bendum  to  heora  ealdor-biscope,  and  his  geferan  £a  mid 
fleame  aetburston ; ac  Petrus  him  filigde  feorran  sSrig.  Da 
heoldon  15a  Iudei  J*>ne  Haelend  ofer  niht,  and  mid  anum 
waefelse  his  neb  bewundon,  sleande  mid  handbredum  huxlice 
and  gelome,  and  heton  hine  r&dan  hwa  hine  hreopode,  and 
mid  menigfealdum  hospe  hine  gegremedon,  and  mid  leasum 
gewitum  forleogan  woldon.  paaxode  hine  se  ealdor-biscop, 
and  mid  a$e  gehalsode,  fmt  he  openlice  sakle,  gif  he  Godes 
Sunu  so'Slice  waere.  Se  Haelend  him  cwaeS  to,  " Ic  eom  swa 
Su  s^edest ; and  ic  sittende  beo  set  mines  Feeder  swift  ran,  and 
on  wolcnum  ic  cume  on  Sissere  worulde  geendunge.”  Da 
cwaeft  se  ealdor-biscop  mid  orgel-worde,  “ Hwaet  SincS  eow 
nu  be  Sissere  segene?”  Hi  ealle  andwyrdon,  mid  Sure 
stemne,  J?aet  he  scyldig  waere  witodlice  to  deafte  : and  hi  hine 
bespaetton,  hlixlice  sprecende. 

Drihten  soISlice  us  sealde  haelu  )>urh  Sam  ear-plsettum,  and 
ece  alysednysse  5 and  $a  spaetlu  aftwogon  ure  sweartan  gyltas. 
Petrus  stod  ofcalen  on  "Sam  cauertune,  set  micdum  fyre  mid 
manegum  oftrum.  Da  cwaeSS  him  an  wyln  to,  j>aet  he  waere 
mid  Criste,  ac  he  sona  wrSsoc  |>aet  hit  swa  naere.  pa  eft 
ymbe  hwile  cwae#  sum  ot>er  wyln,  J>set  he  mid  Sam  Hselende 
on  hyrede  waere,  and  he  eft  witScwaetS  \weit  he  hine  ne  cutte. 
pa  genealaehton  ma  hine  meldigende,  ac  Petrus  wrftsoc  gyt 
-ftriddan  sitte,  and  se  hana  sona  hlud-swege  sang.  Da  becyrde 
se  Haelend  and  beseah  to  Petre,  and  he  sona  gemunde  his 
micclan  gebeotes,  and  mid  biterum  wSpe  his  wrSerseec  be- 
hreowsode. 


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349 


all,  fearful  falling  backwards  on  the  earth,  and  easily  healed 
the  ear  of  the  impious  one,  in  manifestation  of  his  innocence, 
and  in  proof  of  his  true  divinity.  Peter  was  not  accustomed 
to  any  arming,  but  two  swords  had  been  temporarily  brought 
for  resistance,  if  Christ  had  so  willed  it.  But  he  strongly 
forbade  the  contest  by  his  words,  that  no  servant  of  God 
should  trust  to  himself,  nor  with  weapons  strive  against 
worldly  soldiers,  if  he  will  follow  the  footsteps  of  Christ. 

Jesus  then  allowed  them  to  take  him,  and  lead  him  in 
bonds  to  their  chief  bishop,  and  his  companions  then  escaped 
by  flight;  but  Peter  followed  him  afar  sorrowing.  The  Jews 
then  held  Jesus  over  night,  and  wrapt  his  face  with  a cover- 
ing, contumeliously  and  frequently  striking  him  with  the 
palms  of  their  hands,  and  bade  him  guess  who  had  touched 
him,  and  with  manifold  insult  vexed  him,  and  would  lie  with 
false  witnesses.  Then  asked  the  chief  bishop,  and  with  an  oath 
besought  him  openly  to  say,  if  he  truly  were  the  Son  of  God. 
Jesus  said  to  him,  “ I am  as  thou  hast  said ; and  I shall  be 
sitting  at  my  Father’s  right  hand,  and  I shall  come  in  clouds 
at  the  ending  of  this  world.”  Then  said  the  chief  bishop  with 
arrogant  words,  " What  think  ye  now  of  this  speech  ? 99  They 
all  answered  with  one  voice,  that  he  was  certainly  guilty  of 
death  : and  they  spat  on  him,  contumeliously  speaking. 

But  the  Lord  gave  us  salvation  through  the  ear-buffets,  and 
eternal  redemption  ; and  the  spittle  washed  away  our  swart 
sins.  Peter  stood  chilly  in  the  hall,  at  a great  fire  with  many 
others.  Then  said  a maid-servant  to  him,  that  he  was  with 
Christ,  but  he  immediately  denied  that  it  was  so.  Again 
after  a while  another  maid-servant  said,  that  he  was  in  the 
party  with  Jesus,  and  be  again  denied  that  he  knew  him. 
Then  more  drew  near  identifying  him,  but  Peter  denied  yet 
a third  time,  and  the  cock  forthwith  sang  with  a loud  sound. 
Then  Jesus  turned  and  looked  on  Peter,  and  he  instantly  re- 
membered his  great  promise,  and  with  bitter  wail  repented 
his  denial. 


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250  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


Hwt  wolde  aefre  geSafian  se  iElmihtiga  Wealdend  )?aet  his 
gecorena  Segen,  ]?e  he  eallum  gesette  geleaffullura  leodutu 
lareow  and  hyrde,  )?aet  he  hine  for  yrcSe  swa  oft  wiSsoce  ? 
Ac  se  mildheorta  Crist  wolde  him  aeteowian,  on  his  agenum 
gylte,  hfi  he  oSrum  sceolde  m annum  gemiltsian  on  mislicum 
gyltum,  nu  he  eallunge  haefS  heofonan  rices  caege ; Jraet  he 
neere  to  stiS  unstrangum  mannum,  ac  gemiltsode  oSrum,  swa 
swa  se  iGlmihtiga  him.  Eft  Sa  on  daegerede  Drihtnes  ehteras 
comon  ealle  tosomne  to  heora  sunder-spraece,  and  hine 
laeddon  to  Saere  leode  ealdre,  mid  micelre  wrohte  hine  wre- 
gende.  Ac  se  Haelend  nolde  hine  betellan  mid  nanre  soS- 
segene,  Seah  'Se  he  unscyldig  wiere.  Iudas  Sa  geseah  Sone 
reSan  dom,  and  gebrohte  )>aet  feoh,  ]>e  he  mid  facne  genatn, 
to  Sam  ealdor-biscopum,  gebolgen  swiSe,  and  hine  sylfue 
aheng  sona  mid  grine,  and  rihtlice  gewraS  Sa  forwyrhtan 
Srotan,  seoSe  lytle  £r  behewde  Drihten.  Da  noldon  Sa  Iudei 
]net  feoh  gelecgan  on  heora  faetelsum,  swilce  hi  faecne  naeron, 
ac  gebohton  aenne  aecer  aelSeodigum  to  byrgelsum,  )?aet  Saes 
witegan  word  wurdon  gefyllede,  )?e  £r  be  Sam  feo  ealswa 
witegode.  Yfele  behreowsode  se  arleasa  la?wa  his  m&nfullan 
daeda  mid  his  agenum  deaSe.  On  Criste  he  syngode,  and 
swiSor  on  him  aylfum,  forSan  )>e  agenslaga  on  ecnysse 
SrowaS.  Se  gebohta  6Scer  belimpS  to  usf  we  Se  on  Syssere 
worulde  aelSeodige  wuniaS ; we  Us  gerestaS  on  Sam  llflicum 
wurSe,  and  Iudas  ne  moste  Saes  landes  brucan,  ac  tobaerst  on 
emtwS,  and  his  innoS  tofleow,  nateshwon  gelogod  on  n£nre 
byrgene. 

Se  Haelend  Sa  st6d  on  Sam  dSmerne  gelaedd.  pa  axode 
Hiatus  hine  orgollice,  gif  he  Iudeiscre  Seode  cyning  on 
eornoat  waere.  Da  audwyrde  se  Haelend,  “ Du  hit  saedest.” 
pa  gemunde  se  ealdormann  paet  Herodes  waes  on  Saere  scire 
Sa,  and  asende  Crist  him  to.  Herodes  soSlice  waes  swiSe 
geblissod  mid  Saere  gesihSe,  for  his  swiSlicum  tacnum,  and 
wolde  geseon  sum  wundor  fram  him;  ac  Crist  him  nolde 
nan  Sing  to  gecweSan,  ne  on  Sam  timan  nane  tacnu  wyrcan. 


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251 


Why  would  the  Almighty  Ruler  ever  allow  that  his  chosen 
servant,  whom  he  had  set  as  a teacher  and  guardian  over  all 
believing  people,  should  through  fear  so  often  deny  him  ? 
But  the  merciful  Christ  would  show  him,  in  his  own  sin,  how 
he  should  be  merciful  to  other  men  for  divers  sins,  now  that 
he  fully  possesses  the  key  of  heaven’s  kingdom;  that  he 
should  not  be  too  rigorous  towards  weak  men,  but  should  be 
merciful  to  others,  as  the  Almighty  was  to  him.  Again,  at 
dawn  the  Lord’s  persecutors  all  came  together  to  their  sepa- 
rate council,  and  then  led  him  to  the  chief  of  the  people, 
accusing  him  with  a great  accusation.  But  Jesus  would  not 
exculpate  himself  with  any  defence,  though  he  was  innocent. 
Judas  then  saw  the  cruel  doom,  and  brought  the  money, 
which  he  had  taken  with  guile,  to  the  chief  bishops,  very 
wroth,  and  forthwith  hanged  himself  in  a noose,  and  justly 
bound  the  accursed  throat,  which  a little  before  had  betrayed 
the  Lord.  But  the  Jews  would  not  lay  the  money  in  their 
bags,  as  if  they  had  not  been  guileful,  but  bought  a field  for 
the  burials  of  foreigners,  that  the  words  of  the  prophet  might 
be  fulfilled,  who  had  before  so  prophesied.  Sadly  did  the 
impious  traitor  repent  of  his  wicked  deeds  with  his  own 
death.  Against  Christ  he  sinned,  but  more  against  himself, 
because  a suicide  suffers  eternally.  The  bought  field  has 
reference  to  us,  who  dwell  in  this  world  as  strangers;  we 
rest  in  the  vital  field,  and  Judas  might  not  partake  of  the 
land,  but  burst  asunder  in  two,  and  his  entrails  flowed  out, 
not  deposited  in  any  grave. 

Jesus  was  standing,  having  been  led  into  the  judgement- 
hall.  Pilate  then  asked  him  haughtily,  if  he  really  were  king 
of  the  Jewish  people.  Jesus  then  answered,  “ Thou  hast 
said  it.”  Theu  the  governor  recollected  that  Herod  was  in 
the  province,  and  sent  Christ  to  him.  Verily  Herod  was 
greatly  rejoiced  at  the  sight,  on  account  of  his  potent  miracles, 
and  would  see  some  wonder  from  him;  but  Christ  would 
say  nothing  to  him,  nor  at  that  time  work  any  miracles. 


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S5S  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


Da  forseah  Herodes  hine  swiSe  mid  his  hirede,  and  be  hie 
bwitum  reafum  htlxlice  spraec,  and  asende  hine  sona  to  Sam 
foresffidan  Pilate,  and  hi  wurdon  Sa  gefrynd,  for  Saere  diede, 
ewa  swa  hi  naeron  naefre  aer  on  life,  pa  clypode  Pilatus  eft 
to  Sam  folce,  cwaeS  be  Sam  Haelende,  f>aet  he  unscyldig  waere, 
forSan  Se  Herodes  ne  he  eac  ne  mihte  naenne  gylt  on  him  to 
deaSe  afindan  : cwaeS  J>aet  he  wolde  hine  beswingan,  and  to 
life  alaetan,  gif  him  swa  gelicode.  Da  heoldon  Sa  Iudei  on 
healicum  gewunan,  jraet  hi  aelce  geare  aenne  scyldigne  abaodon 
set  Sam  ealdormenn  to  heora  Easter-tide,  and  haefdon  Sa  on 
bendum  aenne  bealdne  Seof,  Barraban  gecigedne,  for  man- 
slihte  to  siege,  pa  befran  Pilatus  jraes  folces  menigu,  hwae- 
Serne  hi  gecuron,  Haelend  oSSe  Barraban  ? past  folc  him  to 
cwaeS,  )>aet  hi  gecuron  Barraban.  Da  axode  Pilatus  eft  aet 
Sam  folce,  hwaet  he  be  Drihtne  gedon  sceolde  ? pa  cwaedon 
hi  ealle  midEnre  stemne,  “ Sy  he  ahangen  on  healicere  rode.” 
Da  geseah  Pilatus  Saera  Iudeiscra  gehlyd,  and  aSwoh  his 
handa  on  heora  gesihSe,  cwaeS  )>aet  he  unscyldig  his  sieges 
waere.  pa  cwaedon  Sa  Iudei  him  to  andsware,  “ Beo  his 
Modes  gyte  ofer  urum  bearnum,  and  eal  seo  wracu  on  us 
wunigende.”  Da  het  Pilatus  Sone  Haelend  beswingan,  and 
betaehte  hine  Sa  to  heora  benum,  swa  j>aet  he  waelhreawlice 
wurde  ahangen.  Hwaet  Sa  his  cempan  hine  gelaehton  on  Sam 
dSmerne  mid  dyrstigum  anginne,  and  hine  unscryddon  his 
Egenum  gyrelum,  and  mid  wolcn-readum  waefelsc  hine  be- 
waefdon,  and  mid  )>yrnenum  helme  his  heafod  befengon,  and 
for  cyne-gyrde  him  hreod  forgeafon,  bigende  heora  cneowu, 
and  cweSende  mid  hospe,  “ Sy  Su  hEl,  leof,  Iudeiscre  leode 
cyning.”  Hi  Sa  hraedlice  eft  hine  unscryddon  )?am  readan 
waefelse,  and  his  reaf  him  on  dydon,  and  woldon  J?aerrihte 
hine  to  rode  gelaedan.  paet  Iudeisce  cyn  is  yfele  bebunden, 
mid  )?am  Se  hi  cwaedon  be  Cristes  blSde,  ];aet  seo  wracu 
waere  on  him  wunigende,  and  on  heora  bearnum;  nu  biS 
hit  eac  swa:  £r  hi  sind  gebundene  aer  hi  beon  geborene. 
Hi  gecuron  manslagan,  na  Metoda  Drihten,  forSan  hi  habbaS 


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Herod  then  with  hi s household  greatly  despised  him,  and 
spake  scornfully  of  his  white  garments,  and  forthwith  sent 
him  to  the  aforesaid  Piiate,  and  they  then  became  friends, 
for  that  deed,  as  they  never  had  been  before  in  life.  Pilate 
then  called  again  to  the  people,  saying  of  Jesus,  that  he  was 
innocent,  for  that  neither  Herod  nor  he  also  could  find  any 
guilt  in  him  deserving  of  death  : he  said  that  he  would  scourge 
him,  and  leave  him  alive,  if  it  so  pleased  them.  The  Jews 
then  held  it  as  a solemn  custom,  that  they  every  year  obtained 
a criminal  from  the  governor  at  their  Easter-tide,  and  they 
had  at  that  time  a bold  thief  in  bonds,  named  Barabbas,  con- 
demned to  death  for  murder.  Pilate  then  asked  the  multi- 
tude of  people,  which  they  would  choose,  Jesus  or  Barabbas  ? 
The  people  said  to  him,  that  they  would  choose  Barabbas. 
Pilate  again  asked  the  people,  what  he  should  do  with  Jesus  ? 
They  all  said  with  one  voice,  “ Let  him  be  hanged  on  a high 
rood.'9  Pilate  then  Baw  the  uproar  of  the  Jews,  and  washed 
his  hands  in  their  sight,  saying  that  he  was  guiltless  of  his 
death.  The  Jews  said  to  him  in  answer,  “ Be  the  shedding 
of  his  blood  upon  our  children,  and  all  the  vengeance  resting 
on  us.”  Pilate  then  commanded  Jesus  to  be  scourged,  and 
delivered  him  to  their  prayers,  so  that  he  should  cruelly  be 
hanged.  Thereupon  his  soldiers  seized  him  in  the  judgement- 
hall,  with  daring  violence,  and  stript  him  of  his  own  garments, 
and  clothed  him  in  a scarlet  robe,  and  encircled  bis  head 
with  a thorny  crown,  and  for  a sceptre  gave  him  a reed, 
bowing  their  knees,  and  saying  with  mockery,  “ Hail  to  thee, 
sir,  king  of  the  Jewish  people.”  They  then  quickly  stript 
him  of  the  red  robe,  and  put  his  raiment  on  him,  and  would 
straightways  lead  him  to  the  rood.  The  Jewish  race  is 
grievously  bound  by  what  they  said  relative  to  the  blood  of 
Christ,  that  the  vengeance  should  be  resting  on  them  and  on 
their  children ; it  is  even  now  so  : they  are  bound  before 
they  are  born.  They  chose  a murderer,  not  the  Creator 


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254  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


nu  J?one  hetolan  deofol  him  to  hlaforde,  na  Sone  Lifigendan 
Crist. 

paera  cempena  hosp  haefde  getacnunge  on  gastlicum  Singum 
J>aet  hi  him  to  gamene  gedydon.  Se  wolcn-reada  waefels 
wislice  getacnode  ures  Drihtnes  deaS  mid  Saere  deage  hiwe. 
SoSlice  Surh  Sornas  synna  beoS  getacnode,  swa  swa  MU 
mihtig  God  to  Adame  cwaeS,  “Bornas  and  bremelas  fa  sceolon 
wexan,  forSan  Se  Su  wee  re  ]>inum  wife  geltyrsum  swiSor 
Jninne  me,  Mihtigum  Drihtne.”  Nu  wurdon  ure  synna  eft 
adylegode  'Surh  Sone  Syrnenan  helm  on  Sone  Haelend  be- 
slagen.  Hi  cwaedon  mid  hospe  )?aet  he  cyning  waere,  seSe 
soSlice  is  faoda  Waldend.  Hi  hine  unscryddon,  and  eft 
gescryddon,  forSan  Se  he  wolde  his  lichaman  forlaetan,  and 
siSSan  undeadlicne  eft  araeran.  Hwaet  Sa  cempan  hine 
gelaeddon  to  Saere  cwealm-stowe,  }>aer  man  cwealde  sceaSan, 
and  him  budon  drincan  gebitrodne  win-drenc,  ac  he  hit 
asceaf  sona  fram  his  muSe;  nolde  his  onbyrian  for  Saere 
biternysse.  pes  gebiteroda  drenc  baefde  getacnunge  his  deaSes 
biternysse,  Se  he  Sa  onbyrigde ; ac  he  hine  hraedlice  mid  his 
a*riste  awearp.  Daer  waeron  gelaedde  mid  Sam  Lifigendan 
Drihtne  twegen  scyldige  sceaSan,  for  heora  synnum  to 
bdnne.  pa  hengon  Sa  cempan  Crist  on  aele  middan,  and 
fa  twegen  sceaSan  him  on  twa  heal  fa ; and  Pilatus  awrSt 
J>aes  wites  intingan  on  anre  tabelan  mid  )>rim  gereordum, 
Ebreiscum,  and  Greciscum,  and  Ledenum  samod : “ pes  is 
se  Haelend,  Iudeiscra  Cyning and  asette  Sis  gewrit  sona 
to  Saere  rSde,  bufon  Cristes  heafde,  healice  to  tacne.  And 
Saer  hangode  se  Haelend  on  r6de,  Iudeiscra  Cyning,  waelhreaw- 
lice  gefaestnod. 

pa  daeldon  Sa  cwelleras  Cristes  reaf  on  feower,  heora  aelcum 
his  dael,  swa  him  dgmde  seo  ta  j and  heoldon  his  tunecan 
fintoslitene,  forSan  Se  heo  waes  eal  buton  seame,  and  seo 
getScnode  Sa  soSan  annysse  Saere  halgan  gelaSunge,  seoSe 
aefre  biS  wiS  gedwolmannum  )mrh  Drihtne  gescyld.  Drihten 
waes  gefiestnod  mid  feower  naegelum,  to  west-daele  awend ; 


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Lord,  therefore  have  they  now  the  hateful  devil  for  lord,  not 
the  Living  Christ* 

The  mockery  of  the  soldiers  was  a token  that  in  ghostly 
concerns  they  held  him  in  scorn.  The  scarlet  robe  wisely 
betokened  our  Lord’s  death  by  its  dyed  colour.  Verily  by 
thorns  sins  are  betokened,  as  the  Almighty  God  said  to  Adam, 
“ Thorns  and  brambles  shall  wax  for  thee,  because  thou  hast 
been  obedient  to  thy  wife  rather  than  to  me,  the  Mighty  Lord.” 
Now  are  our  sins  again  obliterated  by  the  thorny  crown 
placed  on  Jesus.  They  said  with  mockery  that  he  was  a 
king,  who  is  truly  the  Ruler  of  nations.  They  stript  him, 
and  again  clothed  him,  because  he  would  forsake  his  body, 
and  afterwards  immortal  rise  again.  The  soldiers  then  led 
him  to  the  place  of  execution,  where  thieves  were  executed, 
and  bade  him  drink  an  imbittered  wine-drink,  but  he  in- 
stantly thrust  it  from  his  mouth ; he  would  not  taste  it  for 
its  bitterness.  This  imbittered  drink  betokened  the  bitterness 
of  his  death  which  he  then  tasted ; but  be  quickly  cast  it  away 
by  his  resurrection.  There  were  led  with  the  Living  Lord  two 
guilty  thieves,  to  be  hanged  for  their  sins.  The  soldiers  then 
hanged  Christ  in  the  middle,  and  the  two  thieves  on  each  side 
of  him;  and  Pilate  wrote  the  occasion  of  the  punishment 
on  a tablet  in  three  tongues,  Hebrew,  and  Greek,  and  Latin 
together : “ This  is  Jesus,  the  King  of  the  Jews ; ” and  im- 
mediately set  this  writing  on  the  rood,  above  the  head  of 
Christ,  on  high  for  a token.  And  there  hung  Jesus  on  the 
rood,  the  King  of  the  Jews,  cruelly  fastened. 


Then  the  executioners  parted  Christ’s  garments  into  four, 
to  each  of  them  his  part,  as  the  lot  had  adjudged  to  them ; 
and  they  held  his  tunic  untorn,  because  it  was  all  without 
seam,  and  it  betokened  the  true  unity  of  the  holy  church, 
which  will  be  ever  shielded  by  the  Lord  against  heretics. 
The  Lord  was  fastened  with  four  nails,  turned  to  the  west 


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256  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


and  his  wynstra  heold  Sone  scynendan  suS-deel,  and  his 
swiSra  norS-deel,  east-dael  his  hnol;  and  he  ealle  alysde 
middaneardes  hwemmas  swa  hangiende.  Da  reSan  Iudei 
beheoldon  feorran,  and  mid  hospe  clypodon  to  Hielendum 
Criste,  “ Gif  Su  Godes  Sunu  sy,  ga  of  Seere  rode,  and  we 
siSSan  swa  on  Se  gelyfaS.”  Se  mildheorta  Drihten  cweeS  to 
his  Feeder,  “ Min  Heofenlica  Feeder,  ic  Se  nu  bidde,  forgif 
Sas  deede  Jrisum  gedwolmannum,  forSan  -Se  hi  nyton  hweet  hi 
nu  do’s.” 

An  Seera  sceaSena  eac  swilce  dypode,  “ Gif  Su  Heelend 
Crist  sy,  geh£l  Se  and  us.”  pa  andwyrde  se  oSer,  hiue 
Sreagende,  “ Hweet  Su  la,  earming,  ne  ondreetst  Su  Se  God  ? 
Wit  synd  gewitnode  for  waelhreawum  dsedum,  and  )?es  halga 
Heelend  hSngaS  her  unscyldig.”  Eft  Sa  se  ylca  clypode  to 
Criste,  “ Gemfin  Su  min,  Drihten,  )*>nne  Su  niihtig  becymst 
to  Sinum  agenura  rice,  roderes  Wealdend ! ” Se  Heelend  him 
cweeS  to  mid  soSum  behate,  “ Nuto-deegSu  biston  neorxena 
wange  mid  me.”  pes  sceaSa  geseelig  siSode  to  heofenum, 
and  se  oSer  gewende  weelhreaw  to  helle.  On  Sisum  twain 
sceaSum  weeron  getacnode  seo  Iudeisce  Seed  and  Jiee t heeSene 
folc.  peet  Iudeisce  folc  nolde  on  Crist  gelyfan,  Sone  Se  hi 
mid  hospe  on  hengene  #feestnodon ; and  jraet  haeSene  folc  on 
hine  gelyfde,  ]>reagende  Sa  oSre  J?earle  mid  geleafan. 

Se  halige  Maria,  j>ees  Heelendes  moder,  stod  wiS  Sa  r6de 
Searle  dreorig,  and  Iohannes  samod,  hire  swuster  beam.  Da 
clypode  Drihten  to  his  dreorian  meder,  “ Efhe  her  hSngaS 
nu  Sin  sunu,  feemne:”  swilce  he  cweBde,  1 pis  is  Sin  gecynd 
Sus  Srowigendlic,  Se  ic  of  Se  gen&m.’  He  cweeS  to  Iohanne, 
“ Her  steent  Sin  modor.”  pa  haefde  Iohannes  hire  siSSan 
gymene  mid  gesweesum  Senungum,  a on  Sisum  life.  Eft  Sa 
cwaeS  se  Heelend,  paet  him  hearde  Syrste.  Da  aru  to  Sam 
ecede  sum  arleas  cempa,  and  bedypte  ane  spinegan,  and  beer 
to  his  muSe.  Hweet  Sa,  ymbe  midne  deeg  wearS  middaneard 
aSeostrod,  and  seo  suune  behydde  hire  hatan  leoman  oS  Sa 
nigoSan  tide,  Se  we  n6n  hataS.  Da  clypode  Drihten,  and 


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part ; and  bis  left  held  the  shining  south  part,  and  his  right 
the  north  part,  the  east  part  the  crown  of  his  head ; and  he 
redeemed  all  the  regions  of  the  world,  thus  hanging.  The 
bloodthirsty  Jews  beheld  from  afar,  and  with  mockery  cried 
to  the  Saviour  Christ,  “ If  thou  art  the  Son  of  God,  go  from 
the  rood,  and  we  will  then  believe  in  thee.”  The  merciful 
Lord  said  to  his  Father,  “ My  Heavenly  Father,  I pray  thee 
now,  forgive  these  misled  men  for  this  deed,  for  they  know 
not  what  they  now  do.” 

One  of  the  thieves  also  cried  in  like  manner,  “ If  thou  art 
the  Saviour  Christ,  save  thyself  and  us.”  Then  answered  the 
other,  reproving  him,  “ O thou  miserable,  dreadst  thou  not 
God  ? We  are  punished  for  cruel  deeds,  and  this  holy  Jesus 
hangeth  here  guiltless/9  Afterwards  the  same  cried  to 
Christ,  “ Remember  me,  Lord,  when  mighty  thou  comest  to 
thine  own  kingdom.  Ruler  of  the  skies!”  Jesus  said  to  him 
with  true  promise,  “ Now  to-day  thou  shalt  be  with  me  in 
paradise.”  This  thief  passed  happy  to  heaven,  and  the  other 
went  bloodthirsty  to  helL  By  these  two  thieves  were  beto- 
kened the  Jewish  nation  and  the  heathen  people.  The  Jewish 
people  would  not  believe  in  Christ,  whom  with  mockery  they 
fastened  on  a gibbet ; and  the  heathen  people  believed  in  him, 
strongly  reproving  the  others  by  their  belief. 

The  holy  Mary,  the  mother  of  Jesus,  stood  over  against 
the  rood  very  sad,  and  John,  her  sister’s  child,  with  her.  The 
Lord  then  cried  to  his  disconsolate  mother,  “ Woman,  be- 
hold here  hangeth  now  thy  son:”  as  if  he  had  said,  ‘This 
is  thy  nature  thus  suffering,  which  I took  from  thee/  He 
said  to  John,  “ Here  standeth  thy  mother.”  John  then  had 
care  of  her  afterwards,  with  kind  offices,  ever  in  this  life. 
Afterwards  Jesus  said,  that  be  greatly  thirsted.  Then  an 
impious  soldier  ran  to  the  vinegar,  and  dipt  a sponge  in  it, 
and  bare  it  to  his  mouth.  After  that,  about  mid-day  the 
earth  was  darkened,  and  the  sun  hid  his  hot  beams  until  the 
ninth  hour,  which  we  call  noon.  Then  cried  the  Lord,  and 

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258  DOMINICA  PALMARUM.  DE  PASSIONE  DOMINI. 


cwaeS  to  his  Faeder,  “Ic  betaece,  Feeder,  pe  nu  minne  gast.” 
And  he  ahyldum  heafde  hine  sona  ageaf.  Efne  Sa  tobaerst 
}>aes  temples  wah-ryft,  fram  Saere  fyrste  ufan  oS  Sa  flor 
neoSan,  and  eal  eorSe  bifode,  and  toburston  a tanas,  byrgenu 
openodon  mid  deadum  banum,  and  halgena  lichaman  leohtlice 
arison,  comon  to  Saere  byrig,  cuSlice  aeteowode  manegum 
mannum,  swa  swa  Matheus  awrat.  Se  hundredes  ealdor 
soSlice  clypode,  aefter  Sisum  tEcnum,  “ pes  is  soS  Godes 
Bearn.”  And  seo  oSer  menigu  Se  Saer  mid  stodon  beoton 
heora  breost,  bugende  to  Gode. 

paet  Iudeisce  folc  wees  on  ealdum  dagum  Gode  gecoren, 
swa  swa  god  win ; ac  hi  wurdon  awende  to  Sam  wyrstum 
ecede,  and  forSi  gebudon  eced  Sam  Drihtne,  unwynsumne 
waetan,  swa  swa  hi  sylfe  waeron. 

Seo  swearcigende  sunne,  and  Sa  gesceafta  samod,  ealne 
middaneard  endemes  aSeostrodon  mid  sweartre  nihte,  for 
heora  Scyppendes  Srowunge.  Ne  Sorfte  se  Haelend  for  Sam 
naegelum  gewitan  Sa-gyt  swa  hraedlice,  ac  he  ageaf  his  gast 
Surh  godcundre  mihte,  swa  swa  Godes  Sunu.  Da  bifode  seo 
eorSe,  and  toburston  stanas,  J>ae t eal  middaneard  eft  wurde 
astyred  jnirh  Cristes  Srowunge  to  soSum  geleafan,  and  Sa 
heardheortan  haeSenra  Seoda  to  heora  Scyppende  siSSan 
gebfgde.  paes  temples  wah-ryft  eac  wearS  toborsten,  Se  Sa 
digelnysse  eallunge  bedyrnde  jjaere  ealdan  on  Sam  £rran 
timan,  oSjjaet  Drihten  sylf  Sa  digelnysse  cydde  eallutn  geleaf- 
fullum  aefter  his  Srowunge.  Eac  swilce  geopenodon  ealdra 
manna  byrgenu,  and  hi  ansunde  arison  mid  heora  Scyppende 
on  ecum  aeriste,  and  orsorge  deaSes  ; and  heofenan  rice  mid 
Haelende  astigon,  swa  swa  wise  lareowas  gcleaflice  secgaS. 

Se  Haelend  for  his  ehterum  eadmodlice  gebaed  his  iElmiht- 
igan  Faeder  on  Saere  menniscnysse,  seSe  aefre  mid  him  ealle 
Sing  getiSaS  on  )>aere  godcundnysse  godes  willan  mannum ; 
and  his  ben  Sa  gebigde,  Se  ydel  beon  ne  mihte,  Sone  hun- 
dreds ealdor  and  eahta  Susend  manna,  Se  aefter  his  Srowunge 
ealle  gecyrdon,  Surh  Petres  bodunge,  mid  soSre  diedbote, 


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said  to  his  Father,  “ Father,  I now  to  thee  commit  my  spirit.” 
And  with  head  inclined  he  forthwith  gave  it  up.  Lo  then 
the  temple’s  veil  burst  asunder,  from  the  summit  above  down 
to  the  floor  beneath,  and  all  the  earth  trembled,  and  stones 
burst  in  pieces,  graves  opened  with  dead  bones,  and  the 
bodies  of  saints  freely  arose,  came  to  the  city,  and  publicly 
appeared  to  many  men,  as  Matthew  has  written.  The  cen  - 
turion  truly  cried,  after  these  tokens,  “ This  is  a true  Son  of 
God.”  And  the  other  multitude  who  stood  there  beat  their 
breasts,  inclining  to  God. 

The  Jewish  folk  was  in  old  days  chosen  by  God,  as  good 
wine;  but  they  were  changed  to  the  worst  vinegar,  and 
therefore  ordered  vinegar  for  the  Lord,  a liquor  unpleasant, 
as  they  themselves  were. 

The  darkening  sun,  and  the  heavenly  bodies  together,  at  last 
obscured  all  the  world  with  swart  night,  for  their  Creator’s 
passion.  Jesus  needed  not  yet  so  quickly  to  withdraw  from 
the  nails,  but  he  gave  up  his  ghost  through  divine  power,  as 
the  Son  of  God.  Then  the  earth  trembled,  and  stones  burst 
in  pieces,  so  that  all  the  earth  was  through  Christ’s  passion 
excited  to  true  belief,  and  the  hardhearted  nations  of  heathens 
afterwards  turned  to  their  Creator.  The  veil  of  the  temple ' 
was  also  rent,  which  wholly  concealed  the  mystery  of  the  old 
law,  in  the  former  time,  until  the  Lord  himself  manifested 
that  mystery  to  all  the  faithful  after  his  passion.  In  like 
manner  also  were  opened  the  graves  of  ancient  men,  and  they 
arose  uncorrupted  with  their  Creator  in  an  eternal  resurrec- 
tion, and  free  from  fear  of  death ; and  ascended  to  the  king- 
dom of  heaven  with  Jesus,  as  wise  teachers  credibly  say. 

Jesus  in  his  humanity  humbly  prayed  for  his  persecutors 
to  his  Almighty  Father,  who  ever  with  him  grants  in  his 
divine  nature  all  things  with  good  will  to  men;  and  bis 
prayer,  which  might  not  be  vain,  inclined  the  centurion  and 
eight  thousand  men,  who  after  his  passion  were  all  converted, 
through  the  preaching  of  Peter,  with  true  repentance,  though 

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260  DOMINICA  PALMARUM.  DE  PASSIONS  DOMINI. 


peah  Se  Sa  heafod-men  hearde  wiScwaedon,  and  mid  for- 
sewennysse  symle  Swyrodon. 

Da  waelhreowan  Iudei  noldon  geSafian,  for  Sam  symbel- 
daege,  paet  hi  swa  hangodon  cuce  on  'Sam  rodum,  ac  woldon 
hi  acwellan,  and  baedon  Pilate,  J^ae t man  heora  sceancan  to- 
braece  6?r  paere  Easter-tide,  and  of  Sam  rodum  awurpe.  pa 
comon  Sa  cempan  mid  cwylmbaerum  tolum,  and  sona  Saera 
sceaSena  sceancan  tobraecon,  Se  Sa-gyt  cwylmigende  cuce 
hangodon.  Hi  gemetton  Sa  Crist  middanearde  deadne,  and 
bis  halgan  sceancan  scaenan  ne  dorston  ; ac  fin  Saera  cempena 
mid  cwealmbaerum  spere  his  sidan  geopenode,  and  of  Saere 
ut-fleow  blod  and  waeter  samod  mid  soSre  gerynu.  paet  ut- 
flowende  blod  waes  ure  alysednys  on  synna  forgifenysse,  mid 
soSum  geleafan.  paet  waeter  witodlice  waes  ure  fulluht,  on 
Sam  beoS  aSwogene  Seoda  menigu  fram  fyrnlicere  synneSaes 
frumsceapenan  mannes. 

Of  geswefedum  Adame  waes  Eua  gesceapen,  and  Drihten 
on  rode  mid  deaSe  waes  geswefod,  paet  seo  halige  gelaSung 
eac  gesceapen  wurde  Surh  Sa  gerynu  Saere  readan  wunde, 
seoSe  halwende  waes  soSfaestum  gehwilcum  pe  on  Godes  gela- 
Sunge  mid  geleafan  drohtniaS.  God  ^Elmihtig  gesceop  man 
on  Sam  sixtan  daege,  SaSa  he  gesceafta  Scyppende  gedihte, 
and  on  Sam  seofoSan  daege  hine  sylfne  gereste,  geendodum 
weorcum,  swa  swa  he  sylf  wolde.  Eft  soSlice  se  Scyppend, 
on  Sam  sixtan  daege,  on  rSde  hangiende,  his  hand-geweorc 
alysde,  Adames  ofspring,  raid  his  figenum  deaSe,  and  on 
byrgene  siSSan  anbidiende  laeg  on  Sam  seofoSan  daege,  Se  ge 
Saeternes  hataS.  pa  sum  rice  Segen  Searle  waes  gelyfed 
deamunge  on  Drihten,  for  Sam  dyrstigum  folce,  his  nama 
waes  Ioseph ; and  he  genealaehte  Sa  hraedlice  on  aefen  to  Sam 
ealdormen,  baed  paet  he  moste  Drihtnes  lie  bebyrian.  pa 
wundrode  Pilatus  paet  he  swa  hraSe  gewfit,  and  geSafode  Sam 
Segene  paet  he  hine  behwurfe.  Da  com  eac  Nichodemus  mid 
gemengedre  sealfe  of  myrran  and  alwan  manegra  punda 
gewyht ; and  hi  bewundon  his  lie  mid  linenre  scytan,  gedeced 


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PALM  SUNDAY.  ON  THE  LORD'S  PASSION.  261 

the  chief  men  obstinately  refused,  and  with  contempt  always 
acted  perversely. 

The  bloodthirsty  Jews  would  not  consent,  on  account  of 
the  feast-day,  that  they  should  hang  so  alive  on  the  roods, 
but  would  kill  them,  and  prayed  to  Pilate  that  their  legs 
might  be  broken  before  the  Easter-tide,  and  that  they  might 
be  cast  from  the  roods.  The  soldiers  then  came  with  the 
deadly  tools,  and  forthwith  brake  the  legs  of  the  thieves,  who 
yet  hung  alive  in  torment.  They  found  Christ  dead  to  the 
world,  and  durst  not  break  his  holy  legs ; but  one  of  the 
soldiers  opened  his  side  with  a deadly  spear,  and  from  it 
flowed  out  blood  and  water  together,  with  a true  mystery. 
The  out-flowing  blood  was  our  redemption  in  forgiveness  of 
sins,  with  true  belief.  The  water  verily  was  our  baptism,  in 
which  are  washed  the  multitude  of  the  gentiles  from  the  ori- 
ginal sin  of  the  first-created  man. 

Of  Adam  made  to  sleep  was  Eve  created,  and  the  Lord  on 
the  rood  was  put  to  sleep  by  death,  that  the  holy  church  also 
might  be  created  through  the  mystery  of  the  red  wound, 
which  was  salutary  to  every  just  one  who  lives  with  belief  in 
the  church  of  God.  God  Almighty  created  man  on  the  sixth 
day,  when  he,  the  Creator,  had  disposed  the  creatures,  and  on 
the  seventh  day  rested,  his  work  being  ended,  as  he  himself 
would.  Verily  afterwards  the  Creator,  on  the  sixth  day,  on 
the  rood  banging,  his  handiwork  redeemed,  Adam’s  offspring, 
with  his  own  death,  and  in  the  grave  then  awaiting  lay  on 
the  seventh  day,  which  ye  call  Saturn’s.  Then  was  a rich 
thane  fervently  believing  in  the  Lord,  secretly,  on  account  of 
the  daring  folk,  his  name  was  Joseph ; and  he  quickly  at  eve 
approached  the  governor,  praying  that  he  might  bury  the 
Lord’s  body.  Then  Pilate  wondered  that  he  so  quickly  had 
departed,  and  allowed  the  thane  to  attend  to  him.  Then  also 
came  Nicodemus  with  a mixed  ointment  of  myrrh  and  aloes 
of  many  pounds  weight ; and  they  wound  bis  body  in  a linen 


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mid  wyrtum,  swa  swa  heora  gewuna  waes.  pa  stod  on  Saere 
stowe  sum  stienen  Sruh,  on  Saere  naefre  ne  laeg  nan  eorSlic 
mann.  Da  ledon  Sa  f’egenas  Sone  Haelend  Saeron,  and  mid 
hlide  belucon  ure  ealra  Alysend.  Rihtlice  waes  seo  byrgen 
swa  niwe  gefunden,  and  naenne  oSerne  naefre  ne  underfeng, 
swa  swa  Maria  waes,  moder  Cristes,  maeden  and  modor,  and 
oSerne  ne  gebaer.  Hwaet  Sa  Iudei  eodon  to  Pilate,  baedon 
}>aet  he  bude  Sa  byrgene  besettan  mid  wacelum  weardum, 
ptet  he  ne  wurde  forstolen,  and  'Sam  folce  gesaed,  peet  he  sylf 
aryse.  pa  geSafode  Pilatus  pmt  hi  hine  besaeton  mid  ymtrym- 
mincge,  and  Sa  Sruh  ge-innsegelodon ; ac  Crist  aras  swa- 
Seah  of  Sam  deaSe  gesund,  on  Sam  Sriddan  daege  aefter  his 
Srowunge,  oferewiSdum  deaSe.  Sy  him  i wuldor  mid  his 
Heofonlican  Feeder  and  Sam  Halgan  Gaste,  on  Imre  God- 
cundnysse  on  ecere  worulde.  Amen. 


Ne  mot  nan  man  secgan  spell  on  p&m  Srim  swig-dagum. 


SERMO  DE  SACRIFICIO  IN  DIE  PASCAE. 

MEN  pa,  leofostan,  gelome  eow  is  gesaed  ymbe  ures  Haelendes 
aeriste,  hi  he  on  Sisum  andwerdan  daege,  aefter  his  Srowunge 
mihtiglice  of  deaSe  aras.  Nu  wille  we  eow  geopenian,  Jmrh 
Godes  gife,  be  Sam  halgan  huslk  Se  ge  n(i  to  gin  sceolon, 
and  gewissian  eower  andgit  ymbe  peere  gerynu,  aegSer  ge  aefter 
Saere  Ealdan  GecySnysse  ge  aefter  Saere  Niwan  5 ]>y-laes  Se 
aenig  twyning  eow  derian  mage  be  Sam  liflicum  gereorde. 

Se  iElmihtiga  God  bebead  Moysen  Sam  heretogan  on 
Egypta-lande,  pset  he  sceolde  bebeodan  Israhela  folce  J?aet  hi 
namon  set  aelcum  heorSe  anes  geares  limb,  on  Saere  nihte  Se 
hi  ferdon  of  Sam  lande  to  Sam  behitenan  earde,  and  sceoldon 
>aet  limb  Gode  geoffrian,  and  siSSan  sniSan,  and  wyrcan 


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sheet,  with  spices  covered,  as  their  wont  was.  There  stood 
in  that  place  a tomb  of  stone,  in  which  no  earthly  man  had 
ever  lain.  Then  the  thanes  laid  Jesus  therein,  and  with  a 
lid  closed  up  the  Redeemer  of  us  all.  Rightly  was  a grave 
found  so  new  and  which  had  no  other  ever  received,  so  as 
Mary  was,  mother  of  Christ,  maiden  and  mother,  and  no 
other  bare.  Hereupon  the  Jews  went  to  Pilate,  praying  that 
he  would  command  the  sepulchre  to  be  beset  with  watchful 
guards,  that  he  might  not  be  stolen,  and  the  people  be  told 
that  he  had  himself  arisen.  Then  Pilate  permitted  them  to 
watch  him  with  a guard,  and  to  seal  the  sepulchre;  but 
Christ,  nevertheless,  arose  sound  on  the  third  day  after  his 
passion,  having  overcome  death.  Be  to  him  ever  glory  with 
his  Heavenly  Father  and  the  Holy  Ghost,  in  oue  Godhead 
to  eternity.  Amen. 


No  sermon  may  be  said  on  the  three  still  days. 


A SERMON  ON  THE  SACRIFICE  ON  EASTER-DAY. 

MEN  most  beloved,  it  has  frequently  been  related  to  you  con- 
cerning our  Saviour’s  resurrection,  how  he  on  this  present 
day,  after  his  passion  mightily  arose  from  death.  We  will 
now  disclose  to  you,  through  the  grace  of  God,  concerning 
the  holy  hoosbl  to  which  ye  are  now  to  go,  and  direct 
your  understanding  with  regard  to  that  mystery,  both  accord- 
ing to  the  Old  Testament  and  according  to  the  New ; lest 
any  doubt  may  injure  you  concerning  the  vital  refection. 

The  Almighty  God  commanded  Moses  the  leader  in  the 
land  of  Egypt,  that  he  should  command  the  people  of  Israel 
to  take  for  every  hearth  a yearling  lamb,  on  the  night  in 
which  they  departed  from  that  land  to  the  promised  country, 
and  to  offer  that  lamb  to  God,  and  afterwards  to  slaughter 


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rode-tacn  on  heora  gedyrom  and  oferslegum  mid  s lambes 
blode,  etan  siSSan  Saes  lambes  flees c gebraed,  and  Seorfe 
hlafas  mid  feldlicere  lactucan. 

God  cwaeS  to  Moysen,  “ Ne  ete  ge  of  Sam  lambe  n&n  'Sing 
hreaw,  ne  on  wsetere  gesoden,  ac  gebraed  to  fyre.  Eta'S  paet 
heafod,  and  Sa  fet,  and  paet  innewearde,  ne  his  nan  Sing  ne 
belife  oS  merigen  : gif  Seer  hwaet  to  lafe  sy,  forbeernaS  paet. 
DicgaS  hit  on  Saa  wison.  BegyrdaS  eowere  lendenu,  and 
beoS  gesceode,  habbaS  eow  stef  on  handa,  and  etaS  ardlice : 
peos  tfd  is  Godes  fsereld.”  And  wearS  Sa  on  paere  nihte 
ofslegen  on  aelcum  huse  geond  eal  Pharaones  rice  paet  frum- 
cennede  cild ; and  waes  paet  Godes  folc  Israhel  ahredd  fram 
Sam  faerlican  deaSe  purh  Sees  lambes  offrunge,  and  his  blodes 
mearcunge.  pa  cwaeS  God  to  Moysen,  “HealdaS  pisne  daeg 
on  eowerum  gemynde,  and  freolsiaS  hine  inter!  ice  on  eower- 
um  cynrenum  mid  ecum  biggencge,  and  etaS  peorfne  hlaf 
symle  seofon  dagas  aet  Sissere  freolstide.”  ^Efter  Sissere 
daede  laedde  God  paet  Israhela  folc  ofer  Sa  Readan  see  mid 
drium  fotum,  and  adrencte  Saeron  Pharao  and  ealne  his  here 
samod,  Se  heora  ehton,  and  afedde  siSSan  paet  Israhela  folc 
feowertig  geara  mid  heofenlicum]  bigleofan,  and  him  forgeaf 
weeter  of  heardum  stan-clude,  oSpaet  hi  comon  to  Sam  be- 
hatenan  eSele.  Sume  Sas  race  we  habbaS  getrahtnod  on 
oSre  stowe,  sume  we  willaS  nu  geopenian,  feet  pe  belimpS  to 
Sam  halgan  husle. 

Cristene  men  ne  moton  healdan  nu  Sa  ealdan  se  lichamlice, 
ac  him  gedafenaS  past  hi  cunnon  hwaet  heo  gastlice  getacnige. 
paet  unscaeSSige  lamb,  pe  se  ealda  Israhel  Sa  ofsnaS,  haefde 
getacnunge,  aefter  gastlicum  andgite,  Cristes  Srowunge,  seSe 
unscaeSSig  for  ure  alysednysse  his  halige  blSd  ageat ; be  Sam 
singaS  Godes  Seowas  aet  aelcere  maessan,  “ Agnus  Dei,  qui 
tollis  peccata  mundi,  miserere  nobis : ” paet  is  on  urum  ge- 
reorde,  “ pu  Godes  L&mb,  Se  aetbretst  middaneardes  synna, 
gemiltsa  us.”  paet  Israhela  folc  wearS  ahredd  frara  pam 
faerlican  deaSe,  and  fram  Pharaones  Seowte  purh  paes  lambes 


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it,  and  to  make  the  sign  of  the  cross  on  their  door-posts 
and  lintels  with  the  lamb’s  blood,  to  eat  afterwards  the  lamb’s 
flesh  roasted,  and  unleavened  loaves  with  field  lettuce. 

God  said  to  Moses,  “Eat  ye  not  of  the  lamb  anything  raw, 
nor  sodden  in  water,  but  roasted  at  the  fire.  Eat  the  head 
and  the  feet,  and  the  inward  parts,  nor  let  anything  remain 
of  it  till  morning : if  there  be  aught  left,  burn  it.  Eat  it  in 
this  wise.  Begird  your  loins,  and  be  shod,  have  your  staff 
in  hand,  and  eat  in  haste : this  tide  is  God’s  passover.”  And 
on  that  night  there  was  slain  in  every  house  throughout  the 
realm  of  Pharaoh  the  first-born  child ; and  Israel,  the  people 
of  God,  was  delivered  from  that  sudden  death  through  the 
offering  of  the  lamb,  and  the  marking  with  its  blood.  Then 
said  God  to  Moses,  “ Hold  this  day  in  your  memory,  and 
celebrate  it  solemnly  in  your  generations  with  eternal  obser- 
vance, and  eat  unleavened  bread  constantly  for  seven  days  at 
this  feast-tide.”  After  this  deed  God  led  the  people  of  Israel 
over  the  Red  sea  with  dry  feet,  and  drowned  therein  Pharaoh 
and  all  his  host  together,  who  had  persecuted  them,  and  after- 
wards fed  the  people  of  Israel  for  forty  years  with  heavenly 
food,  and  gave  them  water  from  the  hard  stony  rock,  until 
they  came  to  the  promised  country.  Some  of  this  narrative 
we  have  expounded  in  another  place,  some  we  will  now  ex- 
plain, namely  that  which  relates  to  the  holy  housel. 

Christian  men  may  not  now  bold  the  old  law  bodily,  but 
it  is  fitting  that  they  know  what  it  betokens  spiritually.  The 
innocent  lamb,  which  the  old  Israel  then  slaughtered,  was  a 
token,  according  to  the  ghostly  sense,  of  Christ’s  passion, 
who  innocent  shed  his  holy  blood  for  our  redemption ; in 
reference  to  which  God’s  ministers  sing  at  every  mass, 
“Agnus  Dei,  qui  tollis  peccata  mundi,  miserere  nobis:”  that 
is  in  our  tongue,  “ Thou  Lamb  of  God,  who  takest  away  the 
sins  of  the  world,  have  mercy  upon  us.”  The  Israelitish  peo- 
ple were  delivered  from  sudden  death,  and  from  Pharaoh’s 


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offrunge,  9e  htefde  getacnunge  Cristes  9rowunge,  9urh  9a 
we  sind  alysede  fram  9am  ecum  dea9e  and  J?aes  re9an  deofles 
anwealde,  gif  we  rihtlice  gelyfa9  on  9one  so9an  Alysend  ealles 
middaneardes,  Haelend  Crist,  paet  lamb  waes  geoffrod  on 
aefnunge,  and  ure  Haslend  9rowade  on  )?aere  sixtan  ylde  Jjys- 
sere  worulde ; seo  yld  is  geteald  to  aefhunge  jrises  ateorigend- 
lican  middaneardes.  HI  mearcodon  mid  9aes  lambes  blode, 
on  heora  gedyrum  and  oferslegum,  Tau,  |>«t  is,  rode-tacen, 
and  wurdon  swa  gescylde  fram  9am  engle  9e  acwealde  J?aera 
Egyptisera  frumcennedan  cild.  And  we  sceolon  mearcian 
ure  forewearde  heafod  and  ume  lichaman  mid  Cristes  rode- 
tacne,  |>aet  we  beon  ahredde  fram  forwyrde,  J>onne  we  beo9 
gemearcode  asg9er  ge  on  foran  heafde  ge  on  heortan  mid  blode 
J?aere  drihtenlican  9rowunge. 

Daet  Israhela  folc  sett  J>aes  lambes  flaesc  on  heora  Easter- 
tide, t?aj>a  hi  ahredde  wurdon,  and  we  9icga9  nti  gastlice 
Cristes  lichaman,  and  his  blod  drinca9,  j?onne  we  mid  so9um 
geleafan  J?aet  halige  husel  9icga9.  pone  timan  hi  heoldon 
him  to  Easter-tide,  seofon  dagas  mid  micclum  wur9mynte, 
9e  hi  ahredde  wurdon  wi9  Pharao,  and  of  9am  eurde  ferdon  ; 
swa  we  eac  cristene  men  healda9  Cristes  aerist  Us  to  Easter- 
tide )?as  seofon  dagas,  for9an  9e  we  sind,  )mrh  his  9rowunge 
and  aeriste,  alysde,  and  we  beo9  geclaensode  Jmrh  9aes  halgan 
husel-ganges,  swa  swa  Crist  sylf  cwse9  on  his  godspelle, 
€t  So9  so9  ic  eow  secge,  naebbe  ge  Iff  on  eow,  buton  ge  eton 
min  flaesc  and  drincon  inin  blod.  Se  9e  et  min  flaesc  and 
min  blod  drinc9,  he  wuna9  on  me,  and  ic  on  him,  and  he 
haefS  Jwet  ece  lif,  and  ic  hine  araere  on  9am  endenextan  daege. 
Ic  eom  se  liflica  hlaf  9e  of  heofonuin  astah.  Na  swa  swa 
eowere  forSfaederas  aeton  J?one  heofenlican  mete  oil  westene, 
and  si99au  swulton  ; se  9e  et  9isne  hlaf,  he  leofa9  on 
ecnysse/’  He  halgode  hlaf  £er  his  9rowunge,  and  todaelde 
his  discipulum,  }ms  cwe9ende,  “ Eta9  Jrisne  hlaf,  hit  is  min 
lichama ; and  do9  pis  on  minum  gemynde.”  Eft  he  bletsode 
win  on  anum  calice,  and  cwae9,  “ Drinca9  ealle  of  9isum  : 


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thraldom  through  the  offering  of  the  lamb,  which  was  a be- 
tokening of  Christ's  passion,  through  which  we  are  redeemed 
from  eternal  death  and  the  power  of  the  cruel  devil,  if  we 
rightly  believe  in  the  true  Redeemer  of  all  the  world,  Jesus 
Christ.  The  lamb  was  offered  in  the  evening,  and  our  Saviour 
suffered  in  the  sixth  age  of  this  world ; that  age  is  considered  J 
as  the  evening  of  this  perishable  world.  They  marked  with 
the  blood  of  the  lamb,  on  their  door-posts  and  lintels,  the 
letter  Tau,  that  is,  the  sign  of  the  rood,  and  so  were  shielded 
from  the  angel  who  slew  the  first-born  children  of  the  Egyp- 
tians. And  we  should  mark  our  foreheads  and  our  bodies 
with  the  sign  of  Christ's  rood,  that  we  may  be  saved  from 
destruction,  when  we  are  marked  both  on  the  forehead  and 
in  heart  with  the  blood  of  the  divine  passion. 

The  people  of  Israel  ate  the  flesh  of  the  lamb  at  their 
Easter-tide,  when  they  were  delivered,  and  we  now  partake 
spiritually  of  Christ’s  body,  and  drink  his  blood,  when  with 
true  belief  we  partake  of  the  holy  housel.  The  time  they 
held  as  their  Easter-tide,  for  seven  days,  with  great  venera- 
tion, in  which  they  were  delivered  from  Pharaoh,  and  de- 
parted from  the  country ; so  likewise  we  Christian  men  hold 
Christ's  resurrection  as  our  Easter-tide,  during  these  seven 
days,  because,*  through  his  passion  and  resurrection,  we  are 
redeemed,  and  we  shall  be  purified  by  partaking  of  the  holy 
housel,  as  Christ  himself  said  in  his  gospel, <c  Verily,  verily 
I say  unto  you,  ye  have  not  life  in  you,  unless  ye  eat  my  flesh 
and  drink  my  blood.  He  that  eateth  my  flesh  and  drinketh 
my  blood,  he  dwelleth  in  me,  and  I in  him,  and  be  shall  have 
everlasting  life,  and  I will  raise  him  at  the  last  day.  I am 
the  living  bread,  which  came  down  from  heaven.  Not  so  as 
your  fathers  ate  the  heavenly  meat  in  the  wilderness,  and 
afterwards  died ; he  who  eateth  this  bread  shall  live  to  eter- 
nity." He  hallowed  the  bread  before  his  passion,  and  dis- 
tributed to  his  disciples,  thus  saying,  “ Eat  this  bread,  it  is 
my  body,  and  do  this  in  my  remembrance."  Afterwards  he 
blessed  wine  in  a cup,  and  said,  “ Drink  all  of  this  : this  is 


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ph  is  min  blod,  J?aet  Se  biS  for  manegum  agoten  on  synna 
forgifenysse.”  pa  apostoli  dydon  swa  swa  Crist  het,  p<et  hi 
halgodon  hlaf  and  win  to  husle  eft  siSSan  on  his  gemynde. 
Eac  swilce  heora  seftergencgan  and  ealle  gacerdas,  be  Cristes 
haese,  halgiaS  hlaf  and  win  to  husle,  on  bis  naman,  mid  }?aere 
apostolican  bletsunge. 

Nu  smeadon  gehwilce  men  oft,  and  gyt  gelome  smeagaS, 
hd  se  hlaf,  )>e  biS  of  come  gegearcod,  and  Surh  fyres  has  tan 
abacen,  mage  beon  awend  to  Cristes  lich&man;  oSSe  ]?aet 
wid,  "Se  biS  of  manegum  berium  awrungen,  weorSe  awend, 
Jmrh  aenigre  bletsuuge  to  Drihtnes  blode?  Nu  secge  we 
swilcum  mannum,  J?aet  sume  'Sing  sind  gecwedene  be  Criste 
Jmrh  getacnunge,  sume  Surh  gewissum  Singe.  SoS  Jring  is 
and  gewiss,  Jwt  Crist  waes  of  maedene  acenned,  and  sylfwilles 
Srowade  dea*S,  and  waes  bebyriged,  and  on  Sisum  daege  of 
deaSe  aras.  He  is  gecweden  hl£f  Jmrh  getacnunge,  and  lamb, 
and  leo,  and  gehu  elles.  He  is  hlaf  gehSten,  forSan  Se  hd  is 
ure  lif  and  engla ; he  is  lamb  gecweden  for  his  unscaeSSig- 
nysse ; leo  for  Ssere  strencSe  )>e  he  oferswiSde  Jrnne  strangan 
deofol.  Ac  swa-Seah,  aefter  soSuin  gecynde  nis  Crist  na'Sor 
ne  hlaf,  ne  lamb,  ne  leo.  Hwi  is  “Sonne  Jraet  halige  husel 
gecweden  Cristes  lichama  oSSe  his  blod,  gif  hit  nis  soSlice 
J*aet  pse t hit  gehaten  is  ? SoSlice  se  hlaf  and  Jraet  win,  Se 
beoS  Surh  sacerda  maessan  gehalgode,  oSer  Sing  hi  aeteowiaS 
menniscum  andgitum  wiSutan,  and  oSer  Sing  hi  clypiaS 
wiSinnan  geleaffullum  modum.  WiSutan  hi  beoS  gesewene 
hlaf  and  win,  aegSer  ge  on  hiwe  ge  on  swaecce,  ac  hi  beoS 
soSlice,  aefter  Saere  halgunge,  Cristes  lichama  and  his  bl5d 
Jmrh  gastlicere  gerynu.  HaeSen  cild  biS  gefullod,  ac  hit  ne 
bret  na  his  hiw  wiSutan,  Seah  Se  hit  beo  wiSinnan  awend. 
Hit  biS  gebrobt  synfull  Jmrh  Adames  forgaegednysse  to  Sam 
fant-feete,  ac  hit  biS  aSwogen  fram  eallum  synnum  wiSinnan, 
J>eah  Se  hit  wiSutan  his  hiw  ne  awende.  Eac  swilce  J?aet 
halige  fant-waeter,  j?e  is  gehaten  Kfes  wyl-spring,  is  gelic  on 
hiwe  oSrum  waeterum,  and  is  underSeod  brosnunge  j ac  J>«s 


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my  blood,  which  shall  be  shed  for  many  in  forgiveness  of 
sins/'  The  apostles  did  as  Christ  commanded,  in  afterwards 
hallowing  bread  and  wine  for  housel  in  his  remembrance. 
In  like  manner  their  after-comers  and  all  priests,  at  Christ's 
behest,  hallow  bread  and  wine  for  housel,  in  his  name,  with 
the  apostolic  blessing. 

Now  certain  men  have  often  inquired,  and  yet  frequently 
inquire,  how  the  bread,  which  is  prepared  from  corn,  and 
baked  by  the  heat  of  fire,  can  be  changed  to  Christ’s  body ; 
or  the  wine,  which  is  wrung  from  many  berries,  can  by  any 
blessing  be  changed  to  the  Lord’s  blood  ? Now  we  say  to 
soch  men,  that  some  things  are  said  of  Christ  typically, 
some  literally.  It  is  a true  and  certain  thing  that  Christ  was 
bora  of  a maiden,  and  of  his  own  will  suffered  death,  and 
was  buried,  and  on  this  day  arose  from  death.  He  is  called 
bread  typically,  and  lamb,  and  lion,  and  whatever  else.  He 
is  called  bread,  because  he  is  the  life  of  us  and  of  angels ; he 
is  called  a lamb  for  his  innocence ; a lion  for  the  strength 
wherewith  he  overcame  the  strong  devil.  But  yet,  according 
to  true  nature,  Christ  is  neither  bread,  nor  a lamb,  nor  a lion. 
Why  then  is  the  holy  housel  called  Christ’s  body  or  his  blood, 
if  it  is  not  truly  that  which  it  is  called  ? But  the  bread  and 
the  wine  which  are  hallowed  through  the  mass  of  the  priests, 
appear  one  thing  to  human  understandings  without,  and  cry 
another  thing  to  believing  minds  within.  Without  they  ap- 
pear bread  and  wine,  both  in  aspect  and  in  taste ; but  they 
are  truly,  after  the  hallowing,  Christ’s  body  and  his  blood 
through  a ghostly  mystery.  A heathen  child  is  baptized,  but 
it  varies  not  its  aspect  without,  although  it  be  changed 
within.  It  is  brought  to  the  font-vessel  sinful  through 
Adam’s  transgression,  but  it  will  be  washed  from  all  sins 
within,  though  it  without  change  not  its  aspect.  In  like 
manner  the  holy  font-water,  which  is  called  the  well-spring 
of  life,  is  in  appearance  like  other  waters,  and  is  subject  to 


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270  SERMO  DE  SACRIFICIO  IN  DIE  PASCAE. 

Halgan  Gastes  miht  genealahS  pam  brosniendlicum  watere 
Surh  sacerda  bletsunge,  and  hit  mag  siSSan  lichaman  and 
sawle  aSwean  fram  eallum  synnum  'Surh  gastlicere  inihte. 
Efne  nu  we  geseoS  twa  Sing  on  Sisum  anum  gesceafte.  iEfter 
soSum  gecynde  pat  water  is  brosniendlic  wata,  and  after 
gastlicere  gerynu  hafS  halwende  inihte;  swa  eac,  gif  we 
sceawiaS  pat  halige  husel  after  lichatnlicum  andgite,  ponne 
geseo  we  pat  hit  is  gesceaft  brosniendlic  and  awendedlic. 
Gif  we  Sa  gastlican  mihte  Saron  tocnawaS,  ponne  undergyte 
we  pat  Sar  is  lif  on,  and  forgifS  undeadlicnysse  Sam  pe  hit 
mid  geleafan  picgaS.  Mice!  is  betwux  pare  ungesewenlican 
inihte  pas  halgan  husles  and  pam  gesewenlican  biwe  Sgenes 
gecyndes.  Hit  is  on  gecynde  brosniendlic  hKf,  and  brosni- 
endlic win,  and  is  after  mihte  godcundes  wordes  soSlice 
Cristes  lichama  and  his  blod;  na  swa-Seah  lichamlice,  ac 
gastlice.  Micel  is  betwux  pam  lichaman  pe  Crist  on  Srowade, 
and  'Sam  lichaman  pe  to  husle  biS  gehalgod.  Se  lichama 
soSlice  Se  Crist  on  Srowode  was  geboren  of  Marian  flasce, 
mid  bldde  and  mid  banum,  mid  felle  and  mid  sinum,  on 
menniscum  limum,  mid  gesceadwisre  sawle  geliffast;  and 
his  gastlica  lichama,  Se  we  husel  hataS,  is  of  manegum 
corn  urn  gegaderod,  baton  blode  and  bane,  limleas  and  sawul- 
leas,  and  nis  forSi  n&n  Sing  paron  to  understandenne  licham- 
lice, ac  is  eall  gastlice  to  understandenne.  Swa  hwat  swa 
on  Sam  husle  is  pe  us  lifes  edwist  forgifS,  pat  is  of  Sare 
gastlican  mihte  and  ungesewenlicere  fremminge : forSi  is  pat 
halige  husel  gehaten  gerynu,  forSan  Se  oSer  Sing  is  Saron 
gesewen,  and  oSer  Sing  undergyten.  pat  pat  Sar  gesewen 
is  hafS  lichamlic  hiw,  and  pat  pat  we  Saron  understimdaS 
hafS  gastlice  mihte.  Witodlice  Cristes  lichama  Se  deaS 
Srowade,  and  of  deaSe  aras,  ne  swylt  nafre  heonou-forS,  ac 
is  ece  and  unSrowiendlic.  pat  husel  is  h wilwendlic,  na  ece ; 
brosniendlic,  and  biS  sticmalum  todaled ; betwux  toSum  to- 
co wen,  and  into  Sam  buce  asend : ac  hit  biS  peah-hwaSere, 
after  gastlicere  mihte,  on  alcum  dale  eall.  Manega  under- 


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corruption ; but  the  might  of  the  Holy  Ghost  approaches  the 
corruptible  water  through  the  blessing  of  the  priests,  and  it 
can  afterwards  wash  body  and  soul  from  all  sins  through 
ghostly  might.  Lo  now  we  see  two  things  in  this  one  crea- 
ture. According  to  true  nature  the  water  is  a corruptible 
fluid,  and  according  to  a ghostly  mystery  has  salutary  power ; 
in  like  manner,  if  we  behold  the  holy  housel  in  a bodily  sense, 
then  we  see  that  it  is  a corruptible  and  changeable  creature. 
But  if  we  distinguish  the  ghostly  might  therein,  then  under- 
stand we  that  there  is  life  in  it,  and  that  it  gives  immortality 
to  those  who  partake  of  it  with  belief.  Great  is  the  differ- 
ence between  the  invisible  might  of  the  holy  housel  and  the 
visible  appearance  of  its  own  nature.  By  nature  it  is  cor- 
ruptible bread  and  corruptible  wine,  and  is  by  power  of  the 
divine  word  truly  Christ’s  body  and  his  blood ; not,  however, 
bodily,  hut  spiritually.  Great  is  the  difference  between  the 
body  in  which  Christ  suffered,  and  the  body  which  is  hallowed 
for  housel.  The  body  verily  in  which  Christ  suffered  was 
bom  of  Mary’s  flesh,  with  blood  and  with  bones,  with  skin 
and  with  sinews,  with  human  limbs,  quickened  by  a rational 
soul ; and  his  ghostly  body,  which  we  call  housel,  is  gathered 
of  many  corns,  without  blood  and  bone,  limbless  and  soulless, 
and  there  is,  therefore,  nothing  therein  to  be  understood 
bodily,  but  all  is  to  be  understood  spiritually.  Whatsoever 
there  is  in  the  housel  which  gives  us  the  substance  of  life, 
that  is  from  its  ghostly  power  and  invisible  efficacy:  therefore 
is  the  holy  housel  called  a mystery,  because  one  thing  is  seen  * 
therein  and  another  thing  understood.  That  which  is  there 
seen  has  a bodily  appearance,  and  that  which  we  understand 
therein  has  ghostly  might.  Verily  Christ’s  body  which  suf- 
fered death,  and  from  death  arose,  will  henceforth  never  die, 
but  is  eternal  and  impassible.  The  housel  is  temporary,  not 
eternal;  corruptible,  and  is  distributed  piece-meal;  chewed 
betwixt  teeth,  and  sent  into  the  belly:  but  it  is,  nevertheless, 
by  ghostly  might,  in  every  part  all.  Many  receive  the  holy 


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SERMO  DE  SACRIFICIO  IN  DIE  PASCAE. 


fo3  Jnme  halgan  lichaman,  and  he  bi3  swa-3eah  on  selcum 
dflele  eall,  After  gastlicere  gerynu.  peah  sumum  men  gesceote 
leesse  dael,  ne  bi3  awa~3eah  na  mare  iniht  on  3am  maran  dasle 
|?onne  on  3am  liessan;  forSan  3e  hit  bi3  on  Aghwylcum 
menn  ansund,  After  3eere  ungesewenlican  mihte. 

peos  gerynu  is  wedd  and  btw ; Cristes  lichama  is  so3fAst~ 
nyss.  Dis  wed  we  healda3  gerynelice  o3]?eet  we  becumon  to 
3»re  so3faestnys8e,  and  3onne  bi3  pis  wedd  geendod.  So3- 
lice  hit  is,  swa  swa  we  at  cwsedon,  Cristes  lichama  and  his 
blSd,  na  lichamlice  ac  gastlice.  Ne  sceole  ge  smeagan  hti  hit 
gedon  sy,  ac  healdan  on  eowerum  geleafan  past  hit  swa  ge- 
dSn  sy. 

We  rada3  on  3®re  bee  3e  is  gehaten  € Uitae  Patrum/  pssX 
twegen  munecas  bsedon  set  Gode  sume  swutelunge  be  3am 
halgan  husle,  and  After  3Are  bene  gestodon  him  maessan. 
Da  gesawon  hi  liegan  an  cild  on  3am  weofode  pe  se  msesse- 
preost  At  mASsode,  and  Godes  engel  stod  mid  hand-sexe, 
anbidiende  o3j?At  se  preost  ps&t  husel  tobrAC.  pa  toli3ode 
se  engel  )?At  cild  on  3am  disce,  and  his  blod  into  3am  calice 
ageat.  Eft,  3a3a  hi  to  3am  husle  eodon,  3a  wear3  hit  awend 
to  hlafe  and  to  wine,  and  hi  hit  3ygedon,  Gode  3ancigende 
J?Are  swutelunge.  Eac  se  halga  Gregorius  abAd  At  Criste, 
J?At  he  Ateowode  an  uni  twynigendum  wife  embe  his  gerynu 
micele  se3unge.  Heo  eode  to  husle  mid  twynigendum  mode, 
and  Gregorius  begeat  At  Gode  j?Arrihte,  Jraet  him  bam  wearS 
Ateowed  seo  sndSd  )?as  busies  3e  heo  3icgan  sceolde,  swilee 
3Ar  lAge  on  3am  disce  anes  fingres  li3  eal  geblodgod : and 
)?A8  wifes  twynung  wearS  3a  gerihtlAced.  Uton  nu  gehyran 
)>as  apostoles  word  embe  3as  gerynu. 

Paulus  se  Apostol  cwa3  be  3am  ealdan  folce  Israhel,  3us 
writende  on  his  pistole  to  geleaffullum  mannum : €€  Ealle  ure 
forSfAderas  WAron  gefullode  on  wolene  and  on  s£,  and  ealle 
hi  Aton  Jn>ne  ylcan  gastliean  mete,  and  ealle  hf  druncon  pone 
ylean  gastliean  drenc.  Hi  druncon  so31ice  of  Afterfiligendum 


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body,  and  it  is,  nevertheless,  in  every  part  all,  by  a ghostly 
miracle.  Though  to  one  man  a less  part  be  allotted,  yet  is 
there  no  more  power  in  the  great  part  than  in  the  less; 
because  it  is  in  every  man  whole,  by  the  invisible  might. 

This  mystery  is  a pledge  and  a symbol;  Christ's  body  is 
truth.  This  pledge  we  hold  mystically  until  we  come  to  the 
truth,  and  then  will  this  pledge  be  ended.  But  it  is,  as  we 
before  said,  Christ's  body  and  his  blood,  not  bodily  but  spi- 
ritually. Te ^reuot  to  inquire  how  it  is  done^  but  to  hold 
in  J^ur  be^fiLthatit  is  so  done. 

We  read  in  the  book  that  is  called  ( Vitae  Patrum,’  that 
two  monks  prayed  of  Ood  some  manifestation  concerning 
the  holy  house],  and  after  the  prayer  assisted  at  mass.  Then 
saw  they  a child  lying  on  the  altar  at  which  the  mass-priest 
was  celebrating  mass,  and  God’s  angel  stood  with  a hand- 
knife,  waiting  until  the  priest  should  break  the  housel.  The 
angel  then  dismembered  the  child  in  the  dish,  and  poured  its 
blood  into  the  cup.  Afterwards,  when  they  went  to  the 
housel,  it  was  changed  to  bread  and  to  wine,  and  they  par- 
took of  it,  thanking  God  for  that  manifestation.  The  holy 
Gregory  also  obtained  from  Christ,  that  he  would  show  to  a 
doubting  woman  some  great  proof  with  reference  to  his  my- 
stery. She  went  to  housel  with  doubtful  mind,  and  Gregory 
straightways  obtained  of  God,  so  that  there  appeared  to  them 
both  the  morsel  of  the  housel  that  she  should  eat,  as  if  there 
lay  in  the  dish  the  joint  of  a finger  all  bloody:  and  the 
woman’s  doubt  was  then  rectified.  Let  us  now  hear  the 
words  of  the  apostle  with  reference  to  this  mystery. 

Paul  the  Apostle  said  of  the  old  people  of  Israel,  thus 
writing  in  his  epistle  to  believing  men : “ All  our  forefathers 
were  baptized  in  the  cloud  and  in  the  sea,  and  they  all  ate 
the  same  ghostly  meat,  and  they  all  drank  the  same  ghostly 
drink.  Verily  they  drank  from  the  stone  that  followed  after 

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SERMO  DE  SACRIFICIO  IN  DIE  PASCAE. 


stane,  and  se  stan  waes  Crist.’9  Naes  se  st£n  8e  paet  waeter 8a  of 
fleow  lichamlice  Crist,  ac  he  getacnode  Crist,  8e  clypode  jms 
to  eallum  geleaffullum  m annum,  “ Swa  hwam  swa  8yrste, 
cume  to  me  and  drince,  and  of  his  inno8e  fleowS  liflic  waeter.99 
pis  he  saede  be  8am  Halgan  Oaste,  “Se  8a  underfengon  8e  on 
hine  gelyfdon.  Se  apostol  Paulus  cwae8,  pset  j?aet  Israhela 
folc  aete  8one  ylcan  gastlican  mete,  and  drunce  8one  ylcan 
gastlican  drenc,  forSan  8e  se  heofenlica  mete  pe  hi  afedde 
feowertig  geara,  and  pee t waeter  pe  of  8am  stane  fleow,  haefde 
getacnunge  Cristes  lichaman  and  his  blftdes,  pe  nu  beo8 
geoffrode  daeghwouilice  on  Godes  cyrcan.  Hit  waeron  8a 
ylcan  8e  we  nu  offria8,  na  lichamlice  ac  gastlice. 

We  saedon  eow  hwene  £r,  pee t Crist  halgode  hlaf  and  win, 
£r  his  8rowunge,  to  husle,  and  cwae8,  “ pis  is  min  licbama 
and  min  blod.”  Ne  8rowode  he  8a-gyt,  ac  swa-8eah  he 
awende  8urh  uugesewenlicere  mihte  pone  hlaf  to  his  agenum 
lichaman,  and  pset  win  to  his  blode,  swa  swa  he  £r  dydeon  ]?am 
westene,  JerSan  8e  he  to  men  geboren  wurde,  8a8a  he  awende 
8one  heofenlican  mete  to  his  flaesce,  and  past  flowende  waeter 
of  8am  stane  to  his  agenum  blSde.  Fela  manna  aeton  of  8am 
heofonlican  mete  on  8am  westene,  and  druncon  J?one  gastlican 
drenc,  and  wurdon  swa-8eah  deade,  swa  swa  Crist  s£de.  Ne 
m&nde  Crist  8one  dea8  pe  nan  man  forbugan  ne  maeg,  ac  he 
maende  J>one  ecan  dea8,  pe  sume  of  8am  folce  for  heora 
geleafleaste  geearnodon.  Moyses,  and  Aaron,  and  manega 
o8re  of  8am  folce  pe  Gode  gelicodon,  aeton  pone  heofenlican 
hlaf,  ac  hi  naeron  deade  }>ain  ecum  dea8e,  8eah  8e  hi  gemae- 
num  dea8e  for8ferdon.  Hi  gesawon  pset  se  heofonlica  mete 
waes  gesewenlic  and  brosniendlic,  ac  hi  understodon  gastlice 
be  8am  gesewenlican  8inge,  and  bit  gastlice  8igdon.  Se 
Haelend  cwae8, M Se  8e  et  min  flaesc,  and  drinc8  min  blod, 
he  haefS  ece  Iff.”  Ne  het  he  etan  J?one  lichaman  8e  he  mid 
befangen  waes,  ne  pset  blod  drincan  8e  be  for  tis  ageat;  ac  bS 
maende  mid  )mm  worde  past  halige  husel,  pe  gastlice  is  his 


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A SERMON  ON  THE  SACRIFICE  ON  EASTER-DAY.  *75 


them,  and  the  stone  was  Christ.9’  The  stone  from  which  the 
water  then  flowed  was  not  Christ  bodily,  but  it  betokened 
Christ,  who  thus  cried  to  all  believing  men,  “ Whosoever  is 
thirsty,  let  him  come  to  me  and  drink,  and  from  his  inside  shall 
flow  living  water."  This  he  said  of  the  Holy  Ghost,  whom 
they  received  who  believed  in  him.  The  apostle  Paul  said, 
that  the  people  of  Israel  ate  the  same  ghostly  meat,  and  drank 
the  same  ghostly  drink,  because  the  heavenly  meat  which  fed 
them  forty  years,  and  the  water  which  flowed  from  the  stone, 
were  a type  of  Christ’s  body  and  his  blood,  which  are  now 
offered  daily  in  God’s  church.  They  were  the  same  which  we 
now  offer,  not  bodily  but  spiritually. 

We  have  said  to  you  a little  before,  that  Christ  hallowed 
bread  and  wine,  before  his  passion,  for  housel,  and  said, 
“ This  is  my  body  and  my  blood."  He  had  not  yet  suffered, 
but,  nevertheless,  he  changed,  through  invisible  might,  the 
bread  to  his  own  body,  and  the  wine  to  his  blood,  as  he  had 
before  done  in  the  wilderness,  before  he  was  bom  as  man, 
when  he  changed  the  heavenly  meat  to  his  flesh,  and  the 
flowing  water  from  the  stone  to  his  own  blood.  Many  men 
. ate  of  the  heavenly  meat  in  the  wilderness,  and  dnuik  the; 
> ghostly  drink,  and,  nevertheless,  became  dead,  as  Christ  said.) 
; Christ  meant  not  the  death  which  no  man  may  avoid,  but  he 
j meant  the  eternal  death,  which  some  of  the  people  had  me- 
rited for  their  unbelief.  Moses  and  Aaron,  and  many  others 
of  the  people  who  were  pleasing  to  God  ate  the  heaveuly 
bread,  but  they  died  not  the  eternal  death,  although  they  de- 
parted by  the  common  death.  They  saw  that  the  heavenly 
meat  was  visible  and  corruptible,  but  they  understood  spiri- 
tually concerning  the  visible  thing,  and  partook  of  it  spiri- 
tually. Jesus  said,  “ He  who  eatetb  my  flesh,  and  drinketh 
my  blood,  shall  have  everlasting  life."  He  did  not  command 
the  body  with  which  he  was  invested  to  be  eaten,  nor  the 
blood  to  be  drunk  which  he  shed  for  us ; but  he  meant  by 

that  speech  the  holy  housel,  which  is  spiritually  his  body  and 

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176  SERMO  DE  SACRIFICIO  IN  DIE  PASCAE. 

lichatna  and  his  blod  : and  se  Se  Jwes  onbyrigS  mid  geleaffulre 
beortan,  be  haefS  pmt  ece  lif. 

On  Saere  ealdan  & geleaffulle  menn  offrodou  Gode  mislice 
lac,  'Se  haefdon  towearde  getftcnunge  Cristes  lichaman,  Se  he 
sylf,  for  urum  synnum,  siSSan  geoffirode  his  Heofenlican 
Faeder  to  onsaegednysse.  Witodlice  pis  husel,  Se  nu  biS 
gehalgod  aet  Godes  weofode,  is  gemynd  Cristes  lichaman,  pe 
he  for  Us  geoffirode,  and  his  blodes,  pe  lie  for  Us  ageat,  swa 
swa  he  sylf  het,  “ Do'S  }>is  on  minum  gemynde.” 

iEne  Srowade  Crist  Surh  hine  sylfne,  ac  swa-Seah  daeg- 
hwomlice  biS  his  Jnrowung  ge-edniwod  )?urh  gerynu  J?ses  hal- 
gan  busies  set  Ssere  halgan  msessan ; forSi  fremaS  seo  halige 
msesse  micclum  ge  }?am  lybbendum  ge  Sam  forSfarenum,  swa 
swa  hit  for  oft  geswutelod  is.  Us  is  eac  to  smeagenne,  Jwet 
\net  halige  husel  is  segSer  ge  Cristes  lichama  ge  ealles  geleaf- 
fulles  folces,  aefter  gastlicere  gerynu,  swa  swa  se  wisa  Au- 
gustinus be  San  cwaeS,  " Gif  ge  willaS  underst&ndan  be 
Cristes  lichaman,  gehyraS  )>one  apostol  Paulum,  pus  cweS- 
ende,  Ge  soSlice  sindon  Cristes  lichama  and  leomu.  Nu  is 
eower  gerynu  geled  on  Godes  mysan,  and  ge  underfoS  eower 
gerynu,  to  San  pe  ge  sylfe  sind.  BeoS  pmt  j>aet  ge  geseoS 
on  Sam  weofode,  and  underfoS  peet  pm t ge  sylfe  sind.”  Eft 
cwseS  se  apostol  Paulus  be  Sisum,  " We  manega  sindon  Un 
hlaf  and  Un  lichama.”  UnderstandaS  nu  and  blissiaS ; fela 
sind  an  hlaf  and  an  lichama  on  Criste.  He  is  ure  heafod, 
and  we  sind  his  lima.  Ne  biS  se  hlSf  of  anum  corne,  ac  of 
manegum ; ne  pmt  win  of  anre  berian,  ac  of  manegum.  Swa 
we  sceolon  eac  babban  annysse  on  urum  Drihtne,  swa  swa 
hit  awriten  is  be  Sam  geleaffiillan  werode,  pmt  hi  waeron  on 
swa  micelre  annysse,  swilce  him  eallum  waere  an  sawul  and 
Un  heorte. 

Crist  gehalgode  on  his  beode  pa,  gerynu  ure  sibbe  and  ure 
annysse.  Se  Se  underfehS  pmre  annysse  gerynu,  and  ne  hylt 
Sone  bend  Jiaere  soSan  sibbe,  ne  underfehS  be  na  gerynu  for 
him  sylfum,  ac  gecySnysse  togeanes  him  sylfiim.  Micel  god 


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bis  blood : and  he  who  tastes  that  with  believing  heart  shall 
have  everlasting  life. 

In  the  old  law  believing  men  offered  to  Ood  divers  gifts, 
which  had  a future  tokening  of  Christ’s  body,  which  he  him- 
self, for  our  sins,  afterwards  offered  to  his  Heavenly  Father 
as  a sacrifice.  Verily  this  housel,  which  is  now  hallowed  at 
God’s  altar,  is  a remembrance  of  Christ’s  body,  which  he 
offered  for  us,  and  of  his  blood,  which  he  shed  for  us,  as  he 
himself  commanded,  “ Do  this  in  remembrance  of  me.” 

Christ  suffered  once  through  himself,  but  yet  his  passion 
is  renewed  daily  through  the  mystery  of  the  holy  housel  at 
the  holy  mass ; therefore  the  holy  mass  greatly  benefits  both 
the  living  and  the  departed,  as  has  very  often  been  manifested. 
We  have  also  to  consider,  that  the  holy  housel  is  both  the 
body  of  Christ  and  of  all  believing  people,  by  a ghostly 
mystery,  as  the  wise  Augustine  said  of  it,  “ If  ye  will  under- 
stand concerning  the  body  of  Christ,  hear  the  apostle  Paul, 
thus  saying,  Ye  are  truly  Christ’s  body  and  limbs.  Now 
your  mystery  is  laid  on  God’s  table,  and  ye  receive  your 
mystery,  for  which  ye  yourselves  are.  Be  that  which  ye  see 
on  the  altar,  aud  receive  that  which  ye  yourselves  are.” 
Again  the  apostle  Paul  said  of  this,  “ We  many  are  one  bread 
and  one  body.”  Understand  now  and  rejoice ; many  are  one 
bread  and  one  body  in  Christ.  He  is  our  head,  and  we  are 
his  limbs.  The  bread  is  not  of  one  corn,  but  of  many ; nor 
the  wine  of  one  berry,  but  of  many.  So  we  should  also 
have  unity  in  our  Lord,  as  it  is  written  of  the  faithful  com- 
pany, that  they  were  in  so  great  unity,  as  if  there  were  for 
them  all  one  soul  and  one  heart. 


Christ  hallowed  on  his  table  the  mystery  of  our  peace  and 
our  unity.  He  who  receives  the  mystery  of  unity,  and  holds 
not  the  bond  of  true  peace,  receives  not  the  mystery  for 
himself,  but  as  a witness  against  himself.  Great  good  it  is  to 


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biS  cristenum  mannum  pact  hi  gelome  to  husle  gan,  gif  hi 
unscaeSSignysse  on  heora  heortan  berab  to  'Sam  weofode,  gif 
hi  ne  beoS  mid  leahtrum  ofsette.  pam  yfelan  men  ne  becymS 
to  nSnum  gode,  ac  to  forwyrde,  gif  he  Saes  halgan  busies 
unwurSe  onbyrigS.  Halige  bee  beodaS  past  man  gemenege 
waeter  to  ‘Sam  wine  *Se  to  husle  sceal,  forSan  Se  past  waeter 
haefb  J?fes  folces  get£cnu  nge,  swa  swa  )?aet  win  Cristes  Modes ; 
and  forSi  ne  sceal  naSor  baton  oSrum  beon  geoffrod  set  Saere 
halgan  msessan,  pmt  Crist  beo  mid  ns,  and  we  mid  Criste ; 
past  heafod  mid  )?atn  leomum,  and  Sa  leomu  mid  ‘Sam  heafde. 

We  woldon  gefyrn  trahtnian  be  Sam  lfunbe,  pe  se  ealda 
Israhel  set  heora  Easter- tide  geoffrodon,  ac  we  woldon  airest 
eow  gereccan  ymbe  Sas  gerynu,  and  siSSan  hfi  hit  man 
Sicgan  sceal.  paet  getacnigendlice  lamb  wsea  geoffrod  set 
heora  Easter-tide,  and  se  apostol  Paulas  cwseS  on  Sisum 
dseg^erlicum  pistole,  paet  Crist  is  ure  Easter-tid,  seSe  for 
ds  wses  geoffrod,  and  on  ]risum  dsege  of  deaSe  aras.  Israhel 
Sigde  ]?aes  lambes  flsesc,  swa  swa  God  bebead,  mid  peorfuni 
hlafuin  and  feldlicum  lactucum ; and  we  sceolon  Sicgan  ]?aet 
halige  husel,  Cristes  lichaman  and  his  bl5d,  baton  beorman 
yfelnysse  and  manfulnysse.  Swa  swa  se  beorma  awent  Jra 
gesceafta  of  heora  gecynde,  swa  awendaS  eac  leahtras  paes 
mannes  gecynd  fram  unscseSSignysse  to  gewemmednysse. 
Se  apostol  tsehte  paet  we  sceoldon  wistfullian  na  on  yfelnysse 
beorman,  ac  on  peorfnyssum  syfernysse  and  soSfsestnysse. 
Lactuca  hatte  seo  wyrt  pe  hi  etan  sceoldon  mid  Sam  peorfum 
hlafum ; heo  is  biter  on  Sigene : and  we  sceolon  mid  biter- 
nysse  soSre  behreowsunge  ure  mod  geclaensian,  gif  we  willaS 
Cristes  lichaman  Sicgan.  Nabs  paet  Israhela  folc  gewunod  to 
hreawum  flaesce,  peah  Se  God  him  bebude  paet  hi  hit  hreaw 
ne  aeton,  ne  on  waetere  gesoden,  ac  gebraed  to  fyre.  Se  wile 
Sicgan  Godes  lichaman  hreawne,  seSe  buton  gesceade  wenS 
paet  he  waere  anfeald  man  ds  gelic,  and  naere  God.  And  se 
Se,  aefter  menniscuin  wisdome,  wile  smeagan  ymbe  Sa  gerynu 
Cristes  flaesclicnysse,  he  deb  swilcc  he  seobe  Sees  16m bes 


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Christian  men  that  they  frequently  go  to  housel,  if  they  bear 
innocence  in  their  hearts  to  the  altar,  if  they  are  not  possessed 
with  sins.  For  the  evil  man  it  turns  to  no  good,  but  to  per- 
dition, if  he  unworthy  taste  the  holy  housel.  Holy  books  en- 
join that  water  be  mixed  with  the  wine  destined  for  housel, 
because  water  is  typical  of  the  people,  as  the  wine  is  of  the 
blood  of  Christ;  and,  therefore,  that  neither  should  be 
offered  without  the  other  at  the  holy  mass,  that  Christ  may 
be  with  us,  and  we  with  Christ ; the  head  with  the  limbs, 
and  the  limbs  with  the  head. 

We  would  long  since  have  treated  of  the  lamb,  which  the  ' 
old  Israel  offered  at  their  Easter-tide,  but  we  would  first  re- 
late to  you  concerning  this  mystery,  and  afterwards  how  it  is 
to  be  eaten.  The  typical  lamb  was  offered*  at  their  Easter- 
tide, and  the  apostle  Paul  said  in  this  day’s  epistle,  that 
Christ  is  our  Easter-tide,  who  was  offered  for  us,  and  on  this 
day  arose  from  death.  Israel  ate  the  flesh  of  the  lamb,  as 
God  commanded,  with  unleavened  bread  and  field  lettuces ; 
and  we  should  partake  of  the  holy  housel,  Christ’s  body  and 
his  blood,  without  the  barm  of  evilness  and  wickedness.  As 
barm  changes  creatures  from  their  nature,  so  also  sins  change 
the  nature  of  man  from  innocence  to  corruption.  The  apostle 
taught  that  we  should  feast  not  on  the  barm  of  evilness,  but 
on  the  unleavened  loaves  of  soberness  and  truth.  Lettuce  the 
plant  was  called  which  they  were  to  eat  with  the  unleavened 
loaves ; it  is  bitter  in  the  eating : and  we  should  purify  our 
minds  with  the  bitterness  of  true  repentance,  if  we  desire  to 
partake  of  Christ’s  body.  The  people  of  Israel  were  not  ac- 
customed to  raw  flesh,  though  God  commanded  them  not  to 
eat  it  raw,  nor  sodden  in  water,  but  roasted  at  the  fire.  He 
will  partake  of  God’s  body  raw,  who  without  reason  weens 
that  he  was  a simple  man  like  unto  us,  and  not  God.  And 
he  who,  according  to  human  wisdom,  will  inquire  into  the 
mystery  of  Christ’s  incarnation,  does  as  though  he  seethed 


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flfiesc  on  waetere  j forfian  fie  waeter  getacnafi  on  jjyssere  stowe 
mennisc  ingehyd.  Ac  wc  sceolon  witan,  J?«t  ealle  fia  gerynu 
Cristes  menniscnysse  waeron  gefadode  )mrh  mibte)?aea  Halgan 
Gastes,  )?onne  fiicge  we  his  lichaman  gebraedne  to  fyre, 
forfian  fie  se  Halga  Gast  com  on  fyres  hi  we  to  fiam  aposto- 
lum,  on  mUlicum  gereordum.  Israhel  sceolde  etan  ]>aes 
lambes  heafod,  and  fia  fit,  and  }>aet  innewerde,  and  Jwer  n an 
fiing  belifan  ne  moste  ofer  niht ; gif  J?aer  hwaet  belife,  for- 
baernan  J?aet  on  fyre ; and  ne  tobraecon  fia  ban.  iEfter  gast- 
licum  andgite  we  etafi  J?aes  lambes  heafod,  )>onne  we  underfofi 
Cristes  godcundnysse  on  urum  geleafan.  Eft,  fionne  we  his 
menniscnysse  mid  lufe  underfob,  )?onne  ete  we  J>aes  lambes 
fet,  forfian  fie  Crist  is  angynn  and  ende,  God  £r  ealle  worulda, 
and  man  on  tyssere  worulde  geendunge.  Hwaet  is  )>aes 
lambes  innewerde  buton  Cristes  digelan  bebodu  ? fia  we  etafi 
)>onne  we  lifes  word  mid  graedignysse  underfofi.  Nan  fiing 
ne  moste  J?ae s lambes  belifan  ofi  merien,  forfian  pe  Godes 
cwydas  sind  to  smeagenne  mid  swa  micelre  carfulnysse,  swa 
Jwet  ealle  his  beboda  mid  andgite  and  weorce  been  asmeade 
on  nihte  fiises  andwerdan  lifes,  aerfian  fie  se  endenexta  daeg 
J?aes  gemaenelican  Cristes  aeteowige.  Gif  we  fionne  ealle  fia 
gerynu  Cristes  flaesclicnysse  fiurhsmeagan  ne  magon,  fionne 
sceole  we  J?a  lafe  betaecan  Jiaes  Halgan  Gastes  mihte  mid 
sofire  eadmodnysse,  and  na  to  dyrstelice  embe  fia  deopan 
digelnyssa  ofer  ures  andgites  maefie  smeagan. 

Hi  aeton  J?aet  limb  mid  begyrdum  lendenum.  On  lendenum 
is  seo  galnys  fiaes  lichaman,  and  se  fie  wile  Jraet  husel  fiicgan, 
he  sceal  gewrifian  }m  galnysse,  and  mid  claennysse  fia  halgan 
fiigene  onfon.  Hi  waeron  eac  gesceode.  Hwaet  sind  gescy 
buton  deadra  nytena  hyda  ? We  beofi  sofilice  gesceode,  gif 
we  geefenlaecafi  mid  urum  faerelde  and  weorce  forfifarenra 
manna  lif,  J>aera  fie  Gode  gefiugon  )?urh  gehaltsumnysse  his 
beboda. 

Hi  haefdon  him  staef  on  handa  aet  fiaere  fiigene.  Se  staef 
get&cnafi  gymene  and  hyrdnedene.  pa  fie  bet  cunnon  and 


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the  flesh  of  the  Iamb  in  water ; for  water  in  this  place  be- 
tokens human  knowledge.  But  we  are  to  know,  that  all  the 
mysteries  of  Christ’s  humanity  were  ordained  through  the 
might  of  the  Holy  Ghost,  then  eat  we  bis  body  roasted  at 
the  fire,  because  the  Holy  Ghost  came  in  form  of  fire  to  the 
apostles,  in  various  tongues.  Israel  was  to  eat  the  lamb's  head, 
and  the  feet,  and  the  inward  part,  and  nothing  might  there 
remain  over  night ; if  anything  remained,  it  was  to  be  burnt 
in  the  fire ; and  they  were  not  to  break  the  bones.  In  a 
ghostly  sense  we  eat  of  the  lamb’s  head,  when  we  receive  the 
divinity  of  Christ  into  our  belief.  Again,  when  we  with  love 
receive  his  humanity,  then  eat  we  the  feet  of  the  lamb,  for 
Christ  is  beginning  and  end,  God  before  all  worlds,  and  man 
at  the  ending  of  this  world.  What  is  the  lamb’s  inward  part 
but  Christ’s  occult  commands?  those  we  eat  when  with 
eagerness  we  receive  the  word  of  life.  Nothing  of  the  lamb 
might  remain  until  morning,  because  the  words  of  God  are 
to  be  considered  with  so  great  carefulness,  that  all  his  com- 
mands, with  understanding  and  effect,  be  pondered  over  in 
the  night  of  this  present  life,  ere  the  last  day  of  the  universal 
resurrection  appears.  But  if  we  cannot  investigate  all  the 
mysteries  of  Christ’s  incarnation,  then  should  we  with  true 
humility  commit  the  remainder  to  the  might  of  the  Holy 
Ghost,  and  not  too  daringly,  beyond  the  compass  of  our  un- 
derstanding, inquire  concerning  those  deep  secrets. 

They  ate  the  lamb  with  girded  loins.  In  the  loins  is  the 
lust  of  the  body,  and  he  who  will  eat  the  housel  shall  bind 
up  lust,  and  with  chastity  receive  the  holy  aliment.  They 
were  also  shod.  What  are  shoes  but  the  hides  of  dead  beasts  ? 
We  shall  be  truly  shod,  if  in  our  course  and  work  we  imitate 
the  lives  of  men  departed,  who  throve  to  God  through  ob- 
servance of  his  commandments. 

They  had  staff  in  hand  at  the  refection.  The  staff  betokens 
care  and  guardianship.  They  who  better  know  and  can  should 


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ALIUS  SERMO  DE  DIE  PASCAE. 


magon,  sceolon  gymau  ofira  manna,  and  mid  heora  fultume 
under  wryfiian.  Dam  gemetlum  wees  beboden  J?eet  hi  sceoldon 
caflice  etau,  forfian  fie  God  onscunafi  pa  sleacnysse  on  his 
Segnum,  and  fia  he  lufafi  pe  mid  Godes  cafnysse  pm&  ecan 
lifes  myrhfie  secafi.  Hit  is  awriten,  “Ne  elca  fiu  to  ge- 
cyrrenne  to  Gode,  fiy-laes  pe  se  tima  losige  J?urh  fia  sleacan 
elcunge.”  pa  gemettan  ne  moston  ]>ees  lambes  bEn  sceenan, 
ne  fia  cempan  fie  Crist  ahengon  ne  moston  tobrecan  his 
halgan  sceancan,  swa  swa  lit  dydon  pat ra  twegra  sceafiena, 
fie  him  on  twE  healfa  hangodon.  Ac  Drihten  arEs  of  deafie 
gesund,  buton  aelcere  forrotodnysse,  and  hi  sceolon  geseon 
set  fiam  micclan  dome  hwaene  hi  gewundodon  weelhreawlice 
on  rode. 

peos  tid  is  gehEten  on  Ebreiscum  gereorde  Pascha,  that 
is  on  Leden  ‘Transitus/  and  on  Englisc  ‘Feereld';  forfian 
fie  on  fiisum  deege  ferde  Godes  folc  fram  Egypta-lande  ofer 
fia  Readan  see,  fram  fieowte  to  fiam  behEtenan  earde.  Ure 
Drihten  ferde  eac  on  Jrisne  timan,  swa  swa  se  godspellere 
Iohannes  cweefi,  fram  fiisum  middanearde  to  his  Heofonlican 
Feeder.  We  sceolon  fyligan  urum  Heafde,  and  faran  fram 
deofle  to  Criste,  fram  fiissere  unsteefifiigan  wornlde  to  bis 
stafielfeestau  rice  5 ac  we  sceolon  Merest,  on  urum  andwerdan 
life,  faran  fram  leahtrum  to  halgum  meegnum,  fram  unfieawum 
to  godum  fieawum,  gif  we  willafi  eefter  fiisum  leenan  life 
faran  to  fiam  ecan,  and,  eefter  urum  eeriste,  to  Heelende  Criste. 
He  (is  geleede  to  his  Lifigendan  Feeder,  pe  hine  sealde  for 
urum  synnum  to  deafie-  Sy  him  wuldor  and  15f  peere  wel- 
deede  on  ealra  worulda  woruld.  Amen. 


ALIUS  SERMO  DE  DIE  PASCAE. 

HIT  is  swifie  gedafenlic,  pet  ge  on  fiisum  drihtenlicum  feriste 
sume  lErlice  word  eet  eowerum  lareowum  gehyron. 

Lucas  se  Godspellere  awrEt  on  Cristes  bee,  pset  on  fiisum 


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283 


have  care  of  other  men,  and  support  them  with  their  aid. 
The  partakers  were  commanded  to  eat  quickly,  because  God 
abominates  slackness  in  his  servants,  and  he  loves  those  who 
with  the  speed  of  God  seek  the  joy  of  everlasting  life.  It  is 
written,  “ Tarry  not  to  turn  to  God,  lest  the  time  be  lost 
through  slothful  delay.”  The  partakers  might  not  break  the 
bones  of  the  lamb,  nor  might  the  soldiers  who  hanged  Christ 
break  his  holy  legs,  as  they  did  those  of  the  two  thieves  who 
hung  on  the  two  sides  of  him.  But  the  Lord  arose  from 
death  sound,  without  any  corruption,  and  they  shall  see  at 
the  great  doom  him  whom  they  cruelly  wounded  on  the 
rood. 


This  tide  is  in  the  Hebrew  tongue  called  Pascha,  that  is 
in  Latin,  Transitus , and  in  English,  Passover  j because  on 
this  day  God’s  folk  passed  from  the  land  of  Egypt  over  the 
Red  sea,  from  thraldom  to  the  promised  country.  Our  Lord 
also  passed  at  this  time,  as  the  evangelist  John  said,  from 
this  world  to  bis  Heavenly  Father.  We  should  follow  our 
Head,  and  pass  from  the  devil  to  Christ,  from  this  unsteady 
world  to  his  steadfast  kingdom ; but  we  should  first,  in  our 
present  life,  pass  from  sins  to  holy  virtues,  from  vices  to  good 
morals,  if  we  desire,  after  this  transitory  life,  to  pass  to  the 
life  everlasting,  and,  after  our  resurrection,  to  Jesus  Christ. 
May  he  lead  us  to  his  Living  Father,  who  gave  him  to  death 
for  our  sins.  Be  to  him  glory  and  praise  for  that  beneficence 
to  all  eternity.  Amen. 


ANOTHER  SERMON  ON  EASTER-DAY. 

IT  is  very  fitting,  that  on  this  divine  resurrection  ye  hear 
some  instructive  words  from  your  teachers. 

Luke  the  Evangelist  wrote  in  the  book  of  Christ,  that  on 


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ALIUS  SERMO  DE  DIE  PASCAE. 


Easterlicum  daege  “ eodon  twegen  Drihtnes  leoruing-cnihtas 
to  anre  byrig,  seo  waes  fif  mila  fram  Hierusalem,  Emmaus 
gehaten  : Jra  eodon  hi,  sprecende  ymbe  J>ses  Haelendes  J?row- 
unge  him  betwynanj”  et  reliqua. 

On  Sisum  andwerdan  daege  geldmp  *Sis,  )?eah  Se  pis  godspel 
set  oSre  msessan  gersed  ay.  Gregorius,  se  halga  papa,  ure 
apostol,  trahtnode  pis  godspel  mid  sceortre  trahtnunge,  and 
cwaeS,  Mine  gebroSra  Sa  leofostan,  efne  ge  gehyrdon  J?aet 
ure  Drihten  sefter  his  Criste  hine  seteowode  on  siSfsete  his 
twani  leorning-cnihtum,  na  fulfremedlice  be  him  gelyfendum, 
ac  be  him  sprecendum ; and  he  nolde  for  S®re  twynunge  him 
seteowian  his  oncnawennysse.  Swa  dyde  Drihten  on  heora 
gesihSe  swa  swa  hi  sylfe  dydon  on  heora  heortum.  Hi 
soSlice  hine  lufodon  wiSinnan,  and  swa-Seah  him  twynode 
be  his  £riste ; Drihten  him  wees  andwerd  wiSutan,  and  swa- 
Seah  him  ne  geswutelode  hwset  he  wses.  He  gefylde  his 
behat,  pe  he  his  Srowunge  gee  wee  " Swa  hwser  swa  beoS 
twegen  oSSe  Sry  gegadrode  on  minum  naman,  J?eer  ic  sylf 
beo  him  to-middes.”  He  Sreade  heora  andgites  heard  nysse, 
and  him  geopenode  Sa  halgan  gewritu  'Se  be  him  wseron 
gesette ; and  swa-Seah  he  wses  him  geSuht  swilce  eelSeodig 
for  Ssere  twynunge. 

Be  Sison  we  raagon  tocnawan  }>aet  (is  is  twyfeald  need  on 
boclicum  gewritu  m.  Anfeald  neod  ds  is,  p&t  we  Sa  boclican 
lare  mid  carfullum  mode  smeagan ; oSer  }>aet  we  hi  to  weorcum 
awendan.  Gif  Moyses  and  ealle  witegan  witegodon  J?set 
Crist  sceolde,  Surh  nearunysse  his  Srowunge,  into  his  heo- 
fonlican  wuldre  faran,  hdmeta  maeg  Sonne  se  bedn  cristen 
geteald,  seSe  nele,  be  his  andgites  maeSe,  }>a  boclican  gewritu 
aspyrian,  hd  hi  to  Criste  belimpaS,  ne  Surh  nanre  earfoSnysse 
)?eet  ece  wuldor  mid  Criste  geearnian  ? 

Hi  Sa  gelaSodon  hine  to  heora  gest-huse,  and  him  mete 
gebudon,  and  hine  on  Sam  gereorde  oneneowon,  Jmne  Se  hi 
ne  inihton  on  onwrigennysse  haliges  gewrites  onenawan. 
Naeron  hi  onlihte  Jrnrh  pmi  past  hi  Godes  beboda  gehyrdon, 


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this  Easter  day  “ two  of  the  Lord’s  disciples  went  to  a town, 
which  was  five  miles  from  Jerusalem,  called  Emmaus:  then 
went  they,  speaking  among  themselves  of  the  passion  of 
Jesus : ” et  reliqua. 

On  this  present  day  this  happened,  though  this  gospel  is 
read  at  another  mass.  Gregory,  the  holy  pope,  our  apostle, 
has  expounded  this  gospel  in  a short  exposition,  and  said. 
My  dearest  brothers,  behold  ye  have  heard  that  our  Lord 
after  his  resurrection  appeared  on  a journey  to  his  two  dis- 
ciples, who  did  not  fully  believe  concerning  him,  but  were 
speaking  of  him;  and  he  would  not,  on  account  of  their 
doubt,  show  that  he  knew  them.  The  Lord  did  in  their  sight 
as  they  themselves  did  in  their  hearts.  They  truly  loved  him 
within,  and  yet  doubted  as  to  his  resurrection ; the  Lord  was 
present  to  them  without,  and  yet  did  not  manifest  to  them 
who  he  was.  He  fulfilled  his  promise,  which  he  made  before 
his  passion,  “ Wheresoever  two  or  three  shall  be  gathered 
together  in  my  name,  there  I myself  will  be  in  the  midst  ot 
them.”  He  reproved  the  hardness  of  their  understanding, 
and  opened  to  them  the  holy  writings  which  had  been  com- 
posed concerning  him;  and,  nevertheless,  he  appeared  to 
them  as  a stranger,  because  of  their  doubt. 

By  this  we  may  know  that  we  have  a twofold  need  in  book- 
writings.  Our  simple  need  is  to  consider  with  careful  mind 
the  written  lore ; the  other,  to  turn  it  to  works.  If  Moses  and 
all  the  prophets  prophesied  that  Christ,  through  the  anguish 
of  his  passion,  should  pass  into  his  heavenly  glory,  how  then 
can  he  be  accounted  a Christian,  who  will  not,  according  to 
the  capacity  of  his  understanding,  search  the  book- writings, 
how  they  refer  to  Christ,  nor  through  any  difficulty  merit 
with  Christ  eternal  glory  ? 

They  then  invited  him  to  their  guest-house,  and  offered 
him  meat,  and  knew  him  at  the  refection,  whom  they  might 
not  know  by  the  revelation  of  the  holy  writ.  They  were 
not  enlightened  because  they  had  heard  the  commandments 


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ALIUS  SERMO  DE  DIE  PASCAE. 


a c hf  wurdon  onlihte  J>aba  hi  Codes  beboda  to  weorce  awen~ 
don,  Jmrh  ba  cumlibnysse ; forSan  be  hit  is  awriten,  J?aet  ba 
ne  beob  rihtwise  getealde  mid  Gode,  ]m  be  baton  weorce  his 
beboda  gehyrab  5 ac  ba  beob  rihtwise  getealde,  ^e  mid  weor- 
cum  his  beboda  gefyllab.  Efne  ure  Drihten  naes  oncnawen, 
baba  he  on  sibfaete  hi  gespraec,  ac  baba  b8  mid  him  gereor- 
dode,  J?a  wearb  he  oncnawen  ]mrb  heora  cumlibnysse.  Mine 
gebrobra,  lufiab  cumlibnysse  and  sobre  lufe  weorc,  swa  swa 
se  apostol  Paulas  ba  geleaffullan  beode  }>iaum  wordum  tihte, 
“ Wunige  betwux  eow  lufu  sobre  broberraedene,  and  ne 
forgymeleasige  ge  cumlibnysse.” 

Sume  gecwemdon  englum  on  heora  gest-husum  underfang- 
enum  Jmrh  cumlibnysse.  Be  bisum  eac  cwaeb  se  apostol 
Petrus,  “ Beob  cumlibe  eow  betwynan,  buton  ceorungum.” 
Drihten  sylf  cwaeb,  “ Ic  waes  cuma,  and  ge  me  underfengon.” 
Witodlice  cumlibnys  is  swibe  hlisful  bing,  and  asteald  burh 
halgum  heahfaederum.  Sum  hiredes  ealdor  beeode  cumlib- 
nysse mid  micelre  gecneordnysse,  anddaeghwomlice  aelbeodige 
men  aet  his  mysan  gereordode.  Hwaet  ba,  on  sumum  daege 
com  sum  aelbeodig  man  betwux  bam  obrum  to  his  mysan, 
aud  se  hiredes  ealdor,  swa  swa  his  gewuna  waes,  baer  him 
waeter  to  handum.  pa  faerlice  fordwSn  se  foresaeda  aelbeodiga 
of  his  gesihbum,  and  be  baes  micclum  wundrode.  Eft  on 
J?aere  ylcan  nihte,  cwaeb  se  Haelend  burh  onwrigennysse  to 
bam  hiredes  hlaforde,  tc  Obrum  dagum  Jm  underfenge  me  on 
minum  limum,  gyrstan-daeg  Jm  underfenge  me  on  me  sylfum.” 
Smeagab  nu,  mine  gebrobra,  hfi  micel  miht  stent  on  cumlib- 
nysse, gif  heo  bib  orhlyte  ydeles  gylpes.  Drihten  gelaeste 
Jram  hiredes  hlaforde  paet  j>set  he  on  his  godspelle  gecwaeb, 
“ Se  be  underfehb  aenne  lytling  on  minum  naman,  he  under- 
fehb  me  sylfne.”  Sy  16f  and  wuldor  £ bam  welwyllendan 
Haelende.  Amen. 


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of  God,  but  they  were  enlightened  when  they  turned  the  com- 
mandments of  God  to  work,  by  hospitality ; for  it  is  written, 
that  they  shall  not  be  accounted  righteous  with  God,  who 
without  work  hear  his  commandments 5 but  they  shall  be  ac- 
counted righteous,  who  fulfil  bis  commandments  with  works. 
Lo  our  Lord  was  not  known,  when  he  spake  with  them  on 
the  journey,  but  when  he  ate  with  them,  then  he  became 
known  through  their  hospitality.  My  brothers,  love  hospi- 
tality and  works  of  true  love,  as  the  apostle  Paul  stimulated  the 
faithful  people  in  these  words,  “ Let  the  love  of  true  brother- 
hood dwell  among  you,  and  neglect  not  hospitality.” 

Some  through  hospitality  have  given  pleasure  to  angels, 
whom  they  received  into  their  guest-houses.  Of  this  also 
the  apostle  Peter  said,  “ Be  hospitable  among  yourselves, 
without  murmuring.”  The  Lord  himself  said,  " I was  a 
guest,  and  ye  received  me.”  Verily  hospitality  is  a very 
excellent  thing,  and  was  established  by  the  holy  patriarchs. 
A chief  of  a household  practised  hospitality  with  great  assi- 
duity, and  daily  entertained  strangers  at  bis  board.  Behold 
on  a certain  day  a stranger  came  among  others  to  his  table, 
and  the  chief  of  the  household,  as  was  his  wont,  bare  water 
to  him  for  his  hands.  The  before-said  stranger  then  sud- 
denly vanished  from  bis  sight,  and  thereat  he  greatly  won- 
dered. Afterwards,  on  the  same  night,  Jesus  through  reve- 
lation said  to  the  master  of  the  household,  “ On  other  days 
thou  hast  received  me  in  my  limbs,  yesterday  thou  receivedst 
me  in  myself.”  Consider  now,  my  brothers,  what  great 
virtue  exists  in  hospitality,  if  it  be  void  of  vain-glory.  The 
Lord  made  good  to  the  master  of  the  household  that  which 
he  said  in  his  gospel,  “ He  who  receiveth  one  little  one  in  my 
name,  he  receiveth  myself.”  Be  ever  praise  and  glory  to 
the  benevolent  Jesus.  Amen. 


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FERIA  IV.  IN  HEBDOMADE  PASCAE. 

GELOME  seteowode  ure  Drihten  hine  sylfne  his  leorning- 
cnihtum  setter  his  leriste,  and  mid  him  9igde  lichamlice 
bigleofan,  and  hi  mid  his  lare  getrymde.  Some  his  geswute- 
lunge  we  eow  sledon  on  o9re  stowe,  sutne  we  willa9  eow  nu 
secgan,  nu  ge  her  gegaderode  syndon.  We  wena9  Jraet  ge 
ealle  on  andwerdnysse  her  ne  beon  to  9am  dsege  J?e  we  ]?set 
gods  pel  r sedan  sceolon. 

Iohannes  se  Godspellere  awriit  on  J?aere  feorSan  Cristes 
bee,  9us  cwe9ende,  “ Manifestauit  se  Iesus  ad  mare  Tybe- 
riadis  et  reliqua : €€  Se  Hselend  hine  geswutelode  setter  his 
leriste  set  9sere  sse  Tyberiadis  his  seofon  leomiug-cnihtum,” 
etc. 

Gregorius  trahtnode  )?is  godspel,  and  smeade  hwi  Petrus 
o99e  heora  senig  to  San  eft  fenge  )?e  he  £er  forlet.  Witodlice 
Petrus  wses  fiscere  £er  his  gecyrrednysse,  and  Matheus  wses 
tollere.  Petrus  gecyrde  eft  to  his  fixnoSe,  and  Matheus 
nsefre  sefter  his  gecyrrednysse  set  toll-setle  ne  s«t;  for9an 
9e  o9er  is  J?aet  man  him  9urh  fixno9e  bigleofan  tilige,  and 
o9er  )>aet  man  9urh  toll  feoh  gegadrige.  Sume  teolunga 
sind  )?e  man  began  inseg  buton  synnum,  sume  sind  Se  man 
earfo91ice  mseg  o99e  nateshwon  buton  synnum  began.  Is 
forSi  neod  J?am  *iSe  to  Gode  anrsedlice  bih9,  ]?set  his  m6d  ne 
ge-edlaece  9a  teolunga  J?e  hine  fram  Gode  wema9.  Petrus 
hsefde  unpleolice  teolunge  £er  his  gecyrrednysse,  and  he  eac 
forSi  eft  buton  pleo  to  his  fixno9e  gecyrde. 

Se  Hselend  st6d  on  9am  strande,  9a9a  he  hine  geswutelode 
his  leorning-cnihtum  sefter  his  seriate,  and  nolde  gan  up  on 
9am  sselicum  y9um,  swa  swa  he  dyde  4er  his  9rowunge.  Seo 
s*e  getacna9  J?as  andwerdan  woruld,  and  )?aet  strand  getacnode 
9a  ecan  sta9olfsestnysse  }?aes  towerdan  lifes.  Hi  swuncon 
on  9sere  sse,  for9an  9e  hi  wseron  9a-gyt  on  geswincfullum 
y9um  |?ises  deadlican  lifes.  Se  Hselend  stod  on  9am  strande. 


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WEDNESDAY  IN  EASTER  WEEK. 

OUR  Lord,  after  his  resurrection,  frequently  appeared  to 
his  disciples,  and  with  them  bodily  ate  food,  and  confirmed 
them  with  his  teaching.  Some  of  his  manifestation  we  have 
related  to  you  in  another  place,  some  we  will  now  relate  to 
you,  now  that  ye  are  here  assembled.  We  ween  that  ye  will 
not  all  be  present  here  on  the  day  when  we  shall  read  that 
gospel. 

John  the  Evangelist  wrote  in  the  fourth  book  of  Christ, 
thus  saying,  “ Manifestavit  se  Jesus  ad  mare  Tiberiadis,”  et 
reliqua : “ Jesus  showed  himself  after  his  resurrection  at  the 
sea  of  Tiberias  to  his  seven  disciples,”  etc. 

Gregory  has  commented  on  this  gospel,  and  considered 
why  Peter  or  any  of  them  again  took  to  that  which  they  had 
before  abandoned.  For  Peter  before  his  conversion  was  a 
fisher,  and  Matthew  a toll-gatherer.  Peter  turned  again  to 
his  fishing,  but  Matthew  after  his  conversion  never  sat  at  the 
toll-seat ; because  it  is  one  thing  that  a man  provide  himself 
sustenance  by  fishing,  and  another  that  a man  accumulate 
money  by  toll.  Some  occupations  there  are  that  a man  may 
follow  without  sins,  some  there  are  that  a man  can  hardly, 
or  not  at  all  follow  without  sins.  It  is,  therefore,  needful  for 
him  who  steadfastly  inclines  to  God,  that  his  mind  approach 
not  those  pursuits  which  may  seduce  him  from  God.  Peter 
had  an  occupation  void  of  peril  before  his  conversion,  and  he, 
therefore,  turned  again  without  peril  to  his  fishing. 

Jesus  stood  on  the  strand,  when  he  showed  himself  to  his 
disciples  after  his  resurrection,  and  would  not  go  upon  the 
sea  waves,  as  he  did  before  his  passion.  The  sea  betokens 
this  present  world,  and  the  strand  betokened  the  eternal 
stability  of  the  life  to  come.  They  toiled  on  the  sea,  because 
they  were  yet  in  the  toilsome  waves  of  this  mortal  life.  Jesus 
stood  on  the  strand,  because,  through  his  resurrection,  he 

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FERIA  IV.  IN  HEBDOMADE  PASCAE. 


forSan  iSe  he  hafdcSurhhis  arist  ealle  deadlicuyssaaworpen, 
swilce  he  mid  weorcuin  hi  gesprace,  i Nelle  ic  on  8®  eow 
ateowian,  forSan  *Se  ic  ne  eom  mid  eow  on  geswincfullum 
y^um  andwerdre  deaSlicnysse.* 

Heora  fixno$e  gelamp  micel  earfoSnys,  )?at  Cristes  tacne 
gelumpe  micel  marsung.  We  radaS  on  Cristes  bee,  jjaet 
Drihten  hete  tuwa  awurpan  net  on  fixno'Se ; ®ne  ar  his  *Srow- 
unge,  and  o*Sre  siSe  ®fter  his  ®riste.  He  het  his  ■Srow- 
unge  wurpan,  ac  he  ne  scyrde  on  hwaSere  healfe  hi  J?at  net 
wurpan  sceoldon.  iEfter  his  ®riste  he  het  wurpan  J?at  net 
on  $a  swrSran  healfe  J?as  rewetes,  for  'Bare  getaenunge.  Seo 
swiSrehealf  getacnaS  iSa  god  an,  and  seo  wynstre  $a  yfelan. 
Se  ®rra  fixnoS  ar  Cristes  Srowunge  getacnode  ]?as  andwerdan 
gelaSunge  $e  we  on  sindon;  and  se  ®ftra  fixno$,  after 
Drihtnes  ®riste,  getacnode  )>a  towerdan  gelaSunge  gecorenra 
manna  to  Sam  ecan  life.  On  Sam  ®rran  fixnoSe  wurdon 
swa  fela  gelahte  J?®t  }>®t  net  tobarst ; and  swa  fela  manna 
gebugaS  to  geleafan  on  Sissere  andwerdan  gelaSunge,  J>at 
hi  sume  eft  dt-berstaS  Surh  wiSercorennysse  and  leahtrum 
heora  Swyran  lifes.  On  Sam  aftran  fixnoSe  wurdon  gelahte 
micele  and  manega  fixas,  and  }>®t  net  swa-Seah  aSolode,  for- 
San Se  nan  man  ne  atberst  dt  of  Sare  toweardan  gelaSunge, 
siSSan  lie  to  Godes  rice  becymS ; ac  hi  wunaS  afre  siSSan 
ealle  on  singalre  sibbe,  on  ecere  staSolfastnysse. 

Petrus  teah  );at  net  to  lande,  forSan  Se  him  is  sinderlice 
beteht  hyrdraden  ofer  eallum  cristenum  mannum,  swa  swa 
Drihten  him  to  cwaS  Snwa  at  Sisum  ylcan  gereorde : he 
cwaS,  “ Petrus,  lufast  Su  me  ? He  cwaS,  Drihten,  Su  wast 
ealle  Sing,  and  Jm  wast  J>at  ic  Se  lufige.  Drihten  cwaS  him 
to.  Gif  Su  me  lufige,  laswa  mine  seep.’*  Drihtnes  seep 
sindon  cristene  men ; swilce  he  ewede,  ‘ Gif  *Sn  me  lufige, 
cyS  )>a  lufe  Se  Su  to  me  hafst  minum  folce,  mid  Sinre  gy- 
mene/  Witodlice  Petrus  tih*S  Sa  geleaffullan  of  ySigendre 
}?yssere  worulde,  and  fram  flasclicum  lu$tum  to  "Bare  ecan 


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had  cast  off  all  mortalities,  as  if  he  in  reality  said  to  them, 
* I will  not  appear  to  you  on  the  sea,  because  I am  not  with 
you  in  the  toilsome  waves  of  the  present  mortality/ 

Great  vexation  attended  their  fishing,  that  a great  glory 
might  attend  Christ’s  miracle.  We  read  in  the  book  of 
Christ,  that  the  Lord  twice  commanded  the  net  to  be  cast  in 
fishing ; once  before  his  passion,  and  the  second  time  after 
his  resurrection.  Before  his  passion  be  commanded  it  to  be 
cast,  but  he  did  not  distinguish  on  which  side  they  should 
cast  the  net.  After  his  resurrection  he  commanded  them  to 
cast  the  net  on  the  right  side  of  the  ship,  for  a tokening. 
The  right  side  betokens  the  good,  and  the  left  the  evil.  The 
former  fishing,  before  Christ’s  passion,  betokened  this  pre- 
sent church  in  which  we  are ; and  the  second  fishing,  after 
the  Lord’s  resurrection,  betokened  the  future  church  of  men 
chosen  to  everlasting  life.  In  the  former  fishing  so  many 
were  caught  that  the  net  burst ; and  so  many  men  turn  to 
belief  in  this  present  church,  that  some  of  them  again  burst 
out  through  reprobation  and  the  sins  of  their  perverse  life. 
In  the  second  fishing  great  and  many  fishes  were  caught,  and 
the  net,  nevertheless,  continued  sound,  because  no  man  will 
escape  from  the  future  church,  after  he  comes  to  the  kingdom 
of  God ; but  they  will  dwell  ever  after  in  constant  peace,  in 
everlasting  steadfastness. 

Peter  drew  the  net  to  land,  because  to  him  is  especially 
committed  the  guardianship  over  all  Christian  men,  as  the 
Lord  thrice  said  to  him  at  this  same  refection:  he  said, 
“ Peter,  lovest  thou  me  ? He  said,  Lord,  thou  knowest  all 
things,  and  thou  knowest  that  I love  thee.  The  Lord  said  to 
him.  If  thou  lovest  me,  feed  my  sheep.”  The  Lord’s  sheep 
are  Christian  men ; as  if  he  had  said,  ‘ If  thou  lovest  me, 
show  the  love  that  thou  hast  for  me  to  my  people  by  thy 
care/  Verily  Peter  draws  the  faithful  from  the  billowy  sea 
of  this  world,  and  from  fleshly  lusts  to  the  eternal  steadfast- 

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FERIA  IV.  IN  HEBDOMADE  PASCAE. 


staBolfaestnysse,  Burh  his  lare,  Burh  tacna,  Burh  Bingraedene, 
Burh  miltsunge  him  forgyfenre  mihte. 

paet  getel  Bsera  fixa  haefB  maran  getacnunge  Bonne  ge 
understEndan  magon.  Hi  gemetton  fyr,  and  fisc  on  uppon, 
and  hlEf  on  em,  BaBa  hi  to  lande  comon.  Se  gebraedda  fisc 
and  se  hlaf  haefdon  Ene  getacnunge.  Se  fisc  getacnode  pone 
Haelend,  pe  waes  on  Bae re  earfoBnysse  his  Browunge  gebraed ; 
and  he  is  se  liflica  hlaf,  Be  afett  aegBer  ge  englas  ge  menn. 
paet  fyr  getacnode  Bone  Halgan  Gast,  Surh  "Bone  we  beoB 
gehalgode,  and  ealle  synna  beoB  Burh  hine  forgyfene.  We 
raedaB  on  oBre  stowe,  pset  Crist  aete  aefter  his  aeriste  gebraedne 
fisc  and  hunies  beobread.  Hwaet  getacnode  se  gebraedda  fisc, 
buton  Bone  geBrowodan  Crist  ? Hwaet  Baes  hunies  beobread, 
buton  his  Godcundnysse  swetnysse  ? Beobread  is  on  twam 
Bingum,  on  weaxe  and  on  hunie.  Crist  is  on  twam  edwistum, 
on  unagunnenre  Godcundnysse  and  on  ongunnenre  mennisc- 
nysse.  He  waes  us  geworden  on  his  Browunge  gebraed  fisc, 
and  on  aeriste  hunies  beobread.  He  gereordode  hine  aefter 
his  aeriste  mid  seofon  leorning-cnihtum,  forBan  Be  he  ge- 
swutelode  mid  J?aere  daede,  J>aet  Ba  men  becumaB  to  his  ecan 
gereorde,  pe  on  anwerdum  life  Burh  geearnungum  becumaB 
to  seofonfealdre  gife  pte s Halgan  Gastes  : p&  sind  wisdom 
and  andgit,  rE5d  and  strengB,  ingehyd  and  arfaestnys : Godes 
ege  is  se  seofoBa.  purh  Bas  seofon  maegenu  biB  past  ece  lif 
geearnod.  Witodlice  se  Be  Cristes  Gast  on  him  naefS,  nis  se 
his. 

Eow  is  to  witenne  )>aet  Beos  wucu  is  geteald  to  Enum  daege, 
aefter  gastlicere  gerynu.  Be  Bam  daege  cwaeB  se  witega, 
“ Haec  est  dies  quam  fecit  Dominus  ; exultemus  et  laetemur 
in  ea:”  “Des  is  se  daeg  pe  Drihten  worhte;  uton  blissian 
and  faegnian  on  Bam  daege.”  We  sceolon  blissian  on  urum 
Drihtne  and  on  ure  alysednysse,  na  on  higleaste  oBBe  on 
woruldlicum  gedwyldum.  Uton  be6n  swa  swa  we  singaB, 
“daeg,  and  na  Beostru.,,  Forwel  fela  sind  pe  wyllaB  on 
Bisuin  dagum  drincan  oB  speowBan,  and  fracodlice  him  be- 


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ness,  through  his  doctrine,  through  miracles,  through  media- 
tion, through  merciful  use  of  the  power  given  to  him. 

The  number  of  the  fishes  “has  a greater  tokening  than  ye 
can  understand.  They  found  fire,  and  fish  upon  it,  and  bread 
close  by,  when  they  came  to  land.  The  broiled  fish  and  the 
bread  had  one  tokening.  The  fish  betokened  Jesus,  who  was 
broiled  in  the  anguish  of  his  passion ; and  he  is  the  bread  of 
life,  which  feeds  both  angels  and  men.  The  fire  betokened 
the  Holy  Ghost,  through  whom  we  are  hallowed,  and  all  sins 
will  through  him  be  forgiven.  We  read  in  another  place,  that 
Christ  ate  after  his  resurrection  broiled  fish  and  honey-comb. 
What  betokened  the  broiled  fish  but  the  suffering  Christ? 
What  the  honey-comb,  but  the  sweetness  of  his  Divinity  ? 
A honey-comb  consists  of  two  things,  of  wax  and  of  honey. 
Christ  is  of  two  substances,  of  Divinity  without  beginning, 
and  of  humanity  with  beginning.  For  us  at  his  passion  he 
became  a broiled  fish,  and  at  his  resurrection  a honey-comb. 
He  refected  himself  after  his  resurrection  with  seven  dis- 
ciples, because  he  would  by  that  deed  manifest,  that  those 
men  come  to  his  eternal  refection,  who  in  the  present  life 
through  merits  come  to  the  sevenfold  grace  of  the  Holy 
Ghost:  which  are  wisdom  and  understanding,  counsel  and 
strength,  knowledge  and  piety : awe  of  God  is  the  seventh. 
Through  these  seven  virtues  everlasting  life  is  earned.  But 
he  who  has  not  the  Spirit  of  Christ  within  him  is  not  his. 

Ye  are  to  know  that  this  week  is  accounted  as  one  day, 
according  to  a ghostly  mystery.  Of  that  day  said  the  pro- 
phet, “ Hfiec  est  dies  quam  fecit  Dominus ; exultemus  et 
Ifletemur  in  ea “ This  is  the  day  which  the  Lord  hath 
made;  let  us  exult  and  rejoice  in  that  day.”  We  should 
exult  in  our  Lord  and  in  our  redemption,  not  with  heed- 
lessness or  with  worldly  irregularities.  Let  us  be  as  we  sing, 
“ day,  and  not  darkness.”  Very  many  there  are  who  on  this 
day  will  drink  to  vomiting,  and^  shamefully  brawl  among 


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twynan  sacian ; ac  Sillice  ne  magon  singan  |*>ne  lofsang. 
“ pes  is  se  daeg  Se  Drihten  wo^te.*’  Him  andwyrt  f>aenihte 
Drihten,  ‘ Ge  sind  J>eostru,  and  na  leoht.  Gif  ge  willaS  beon 
se  daeg  pe  ic  worhte,  lybbaS  )?onne  rihtlice,  pmt  ge  habbon 
soSfaestnysse  leoht  on  eowerum  heortum,  and  pszt  ne  beo 
naefre  Surh  leahtras  acwenced.’ 

pee t s oSe  Leoht,  Haelend  Crist,  Se  onlihte  ealne  mid- 
daneard,  onlihte  ure  mdd  mid  his  godcundan  leohte ; and  peet 
ne  beo  naefre  Surh  Sone  laSan  deofol  adwaesced,  paet  we  mid 
leohte  ures  geleafan  and  godum  geearnungutn  to  'Sam  ecum 
lffe  becuman  moton.  Amen. 


KAL.  MAIL 

APOSTOLORUM  PHILIPPI  ET  IACOBI. 

PHILIPPUS,  se  Godes  Apostol,  Se  we  on  Sisum  daege 
wurSiaS,  bodade  godspel  anraedlice  haeSenum  feodum  geond 
twentig  geara  faece  aefter  Cristes  Srowunge,  on  Sam  lande 
pe  is  gehaten  SciSSia.  Da  gelaehton  hine  pa  haeSenan,  and 
gelaeddon  to  heora  deofolgylde,  peer  Saer  waes  an  ormaete 
draca,  se  ofsloh  Saerrihte  Saes  haepengyldan  sunu,  seSe  baer  pa 
stor-cyllan  to  Saere  offrunge.  Se  draca  ofsloh  eac  twegen 
gerefan  Saere  ylcan  scire,  on  paera  haeftnedum  waes  se  apostol 
Philippus  gehaefd.  Witodlice  Surh  Sees  dracan  blaed  eal  seo 
menigu  micclum  wearS  geuntrumod.  pa  cwaeS  se  apostol 
Philippus  to  Sam  ymbstandendum  folce,  “ HlystaS  mines 
r£kles,  and  eower  hael  biS  ge-edniwod,  and  pas  deadan  beoS 
araerede,  and  se  draca,  Se  eow  derigendlic  is,  biS  aflyged  on 
mines  Godes  naman.”  Hi  ealle  cwaedon,  “ Hwaet  taecst  Su 
us  to  raede?”  Se  apostol  cwaeS,  “ Towurp  pis  deofolgild, 
and  tocwysaS,  and  araeraS  Cristes  rSde-tacn  on  Saere  stowe, 
and  gebiddaS  eow  to  Saere.”  Da  ongunnon  Sa  hryman,  pe 
Surh  paes  dracan  blaede  alefode  waeron,  “ Wurde  ure  miht  ge- 


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themselves  ; but  such  may  not  sing  the  hymn,  “ This  is  the 
day  which  the  Lord  hath  made.”  The  Lord  would  straight- 
ways  answer  them,  ‘ Ye  are  darkness,  and  not  light.  If  ye 
will  be  the  day  that  I made,  live  then  rightly,  that  ye  may 
have  the  light  of  truth  in  your  hearts,  and  that  that  be 
through  sins  never  quenched/ 

May  the  true  Light,  Jesus  Christ,  who  enlighteneth  all 
the  world,  enlighten  our  minds  with  his  divine  light;  and 
may  that  never,  through  the  hostile  devil,  be  extinguished, 
that  we  with  the  light  of  our  belief,  and  with  good  deserts 
may  come  to  the  everlasting  life.  Amen. 


MAY  I. 

THE  APOSTLES  PHILIP  AND  JAMES. 

***/ 

PHILIP,  the  Apostle  of  God,  whom  we  on  this  day  honour, 
steadfastly  preached  the  gospel  to  the  heathen  nations 
during  a period  of  twenty  years  after  Christ’s  passion, 
in  the  land  which  is  called  Scythia.  Then  the  heathen 
seized  him,  and  led  him  to  their  idol,  where  there  was  an 
immense  dragon,  which  straightways  slew  the  son  of  the 
idolater  who  bare  the  censer  to  the  offering.  The  dragon 
Blew  also  two  counts  of  the  same  shire,  in  whose  custody  the 
apostle  Philip  was  held.  Verily  by  the  dragon's  breath  all 
the  multitude  was  greatly  sickened.  Then  said  the  apostle 
Philip  to  the  folk  standing  around,  “ Listen  to  my  counsel, 
and  your  health  shall  be  renewed,  and  these  dead  shall  be 
raised,  and  the  dragon,  which  is  destructive  to  you,  shall  be 
put  to  flight  in  the  name  of  my  God.”  They  all  said, 
“ What  teachest  thou  us  for  counsel?”  The  apostle  said, 
“ Cast  down  this  idol,  and  crush  it,  and  raise  up  the  sign  of 
Christ’s  rood  on  the  place,  and  pray  to  that.”  Then  begun 
those  to  cry,  who  had  been  hurt  by  the  dragon’s  breath, 


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APOSTOLORUM  PHILIPPI  ET  IACOBI. 


edniwod,  )?onne  towurpe  we  *813  deofolgild.”  Da  cw se8  Be 
apostol  to  8am  dracan,  “ Ic  8e  bebeode,  on  naman  Haelendes 
Cristes,  paet  8u  gewite  of  8yssere  stowe,  and  far  to  westene, 
8*er  8aer  manna  drohtnung  nis ; and  J?u  nanum  men  on  8inum 
fram-faere  ne  drece.”  Da  ferde  se  re8a  draca  ardlice  aweig, 
and  nahwar  si88an  ne  eeteowode.  Se  apostol  Philippua 
araerde  8a  of  dea8e,  on  Godes  naman,  8a  pry  deadan  pe  se 
draca  acwealde,  and  ealle  8a  meuigu  gehaelde,  pe  8urh  J>aes 
dracan  blaed  geuntrumod  wees. 

Hwabt  8a  ongunuon  ealle  bis  ehteras  mid  so8re  dakibote  to 
him  gebiddan,  wendon  pset  he  waere  witodlice  God.  pa 
ongann  se  apostol  hi  ealle  l^eran  ofer  twelf  mona8  8a  deopan 
lare  be  Drihtnes  to-cyme  to  8yssere  worulde  on  so8re  men- 
niscnysse,  and  hu  he  mid  hi9  dea8e  middaneard  alysde,  and 
aefter  his  aeriste  hine  sylfne  aeteowode  his  leorning-cnihtuiu, 
and  him  ge-edniwode  pa,  ylcan  lare  pe  he  tier  hi  mid  lairde, 
and  hu  he  to  heofonum  astah  on  heora  ealra  gesih8e,  and  him 
si88an  sende  J?one  so8an  frofer  jraes  Halgan  Gastes,  swa  swa 
he  him  aer  behet : “ Nu  com  ic  to  eow  }mrh  8aes  iEhnihtigan 
sande,  and  ic  dyde  eow  witan,  8urh  Drihtnes  mihte,  J>aet  8as 
deofolgild  eow  sind  derigendlice,  8a  8e  ge  mid  ydelnysse  08 
pis  wur8odon.”  Durh  pas  bodunge  gelyfdon  fela  8usend 
manna  on  8oue  so8an  God  pe  se  apostol  bodade,  and  wurdon 
gefullode  binnon  feawum  dagum.  Da  gehidode  se  apostol 
on  8am  earde  gehwaer  biscopas  and  maessepreostas,  diaconas 
and  Godes  8eowas,  and  Gode  cyrcan  araerde.  Gewende  8a 
to  Asiam,  8urh  onwrigenysse  Godes,  to  anre  byrig  seo  is 
Geropolis  geciged,  and  he  8 aer  adwaescte  8a  deofellican  lare 
pe  gedwolmen  araerdon  dyrstiglice  ongean  God. 

Se  apostol  haefde  tw a dohtra,  gestryned  £r8an  8e  he  gecure 
Crist  to  lareowe.  pa  8urhwunodon  on  maeg8h$de,  mlerlice 
drohtniende,  on  8aere  ylcan  by  rig  J?e  we  se  r namodon,  8a8a  se 
faeder  Philippus  8ider  feorran  com.  purh  8a  maedenu  begeat 


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11  Let  our  strength  be  renewed,  then  will  we  cast  down  this 
idol/9  Then  said  the  apostle  to  the  dragon,  “ I command 
thee,  in  the  name  of  Jesus  Christ,  to  depart  from  this  place, 
and  go  to  the  wilderness,  where  intercourse  of  men  is  not $ 
and  to  afflict  no  man  on  the  way  hence/’  Then  the  fierce 
dragon  went  hastily  away,  and  appeared  nowhere  afterwards. 
The  apostle  Philip  then  raised  from  death,  in  the  name  of 
God,  the  three  dead  whom  the  dragon  had  killed,  and  healed 
all  the  multitude,  which  had  been  sickened  by  the  dragon’s 
breath. 

Hereupon  all  his  persecutors  begun  to  worship  him  with 
true  repentance,  imagining  that  he  really  was  God.  Then 
the  apostle  undertook  to  teach  them  all,  for  more  than  twelve 
months,  the  deep  lore  of  the  Lord’s  advent  to  this  world  in 
true  humanity,  and  how  by  his  death  he  redeemed  the  world, 
and  after  his  resurrection  appeared  to  his  disciples,  and  to 
them  renewed  the  same  lore  which  he  before  had  taught  with 
them,  and  how  he  ascended  to  heaven  in  the  sight  of  them 
all,  and  afterwards  sent  to  them  the  true  comfort  of  the  Holy 
Ghost,  as  he  had  before  promised  to  them  : " Now  I am  come 
to  you  by  the  sending  of  the  Almighty,  and  I have  made  you 
to  know,  through  the  Lord’s  might,  that  these  idols  are  de- 
structive to  you,  which  ye  vainly  have  until  now  honoured/9 
Through  this  preaching  many  thousand  men  believed  in  the 
true  God  whom  the  apostle  preached,  and  were  baptized 
within  a few  days.  The  apostle  then  ordained  everywhere  in 
the  country  bishops  and  mass-priests,  deacons  and  ministers 
of  God,  and  raised  churches  to  God.  He  went  then  to  Asia, 
through  a revelation  of  God,  to  a city  which  is  called  Gero- 
polis,  and  he  there  extinguished  the  devilish  doctrine  which 
heretics  had  daringly  raised  against  God. 

The  apostle  had  two  daughters,  begotten  before  he  had 
chosen  Christ  for  teacher.  These  continued  in  maidenhood, 
honourably  living,  in  the  same  city  which  we  before  named, 
when  their  father  Philip  came  thither  from  afar.  Through 


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DE  S.  IACOBO  APOSTOLO. 


Be  iElmihtiga  Wealdend  fela  ofire  madenu  to  his  m£ran 
wuldre. 

Philippas  se  apostol  after  fiisum  gecygde  his  gingran  him 
to,  and  {’sere  leode  biscopas,  s£de  pat  he  sceolde  on  fiam 
seofofian  dage  gewftan  of  worulde,  and  larde  hi  georne,  pat 
hi  on  geleafan  fiurhwunedon ; and  gewSt  sififian  seofon  and 
hund-eahtatig  geara  to  fiam  Lifigendan  Drihtne,  pe  he  on  life 
folgode.  His  lie  was  bebyriged  on  fiare  foresadan  byrig $ 
and  his  twa  dohtra  sififian  gewiton  after  feawuni  gearum 
fagre  geendode.  Hi  waron  gelede  on  twa  healfa  his  byrgene. 
Bar  getifiafi  Drihten,  fiurh  fia  deorwyrfian  halgan,  micele 
wel-dada  and  wundra  gelome,  geleaffullum  mannum,  sefie 
leofafi  a.  Amen. 


DE  8CO  IACOBO  APOSTOLO. 

WE  wurfiiafi  eac  on  fiissere  andwerdan  freolstide  ofierne 
apostol,  Iacob  pone  Rihtwisan,  se  was  on  fiisum  dage  ge- 
martirod.  He  was  haliges  lifes  mann  fram  his  cildhade. 
Ne  dranc  he  wines  drenc,  ne  n£n  fiara  watena  pe  druncen- 
nysse  styriafi,  ne  ngn  fiing  fie  afre  cucu  was  ne  com  on  his 
mufie ; ne  he  nas  geefesod,  ne  eac  bescoren  ofifie  gebafiod, 
be  fian  fie  bee  seegafi.  He  feng  to  Cristes  setle  after  his 
firowunge,  and  gymde  pas  halgan  hiredes  fie  fiam  Halende 
filigde,  and  fiara  geleaffulra  manna  fie  on  hine  gelyfdon.  He 
geheold  Cristes  setl  geond  firittig  geara  fee,  and  gelome  fiing- 
ode  for  fias  folces  gyltum,  bigende  his  cneowu  on  gebedum 
symle,  swa  pat  him  weoxon  wearrige  ylas,  on  olfendes  gelic- 
nysse,  on  his  lifiegum  cneowum. 

pa  ongunnon  pharisei  him  betwynan  fiwyrian  on  Hieru- 
salem  for  Cristes  geleafan.  Sume  hi  gelyfdon  fiurh  Iacobes 
ISre,  sume  wifisScon  fione  sofian  Halend.  pa  com  seo  burh- 
waru  samod  to  fiam  apostole,  ewadon  pat  hi  woldon  his  lare 
gehyran : “ Sege  fiisum  folce  sofi  be  fian  Halende.  Du  eart 
eal  rihtwis,  and  nEnum  ne  onbihst : we  biddafi  pat  pu  astige 


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these  maidens  the  Almighty  Ruler  gained  many  other 
maidens  to  his  great  glory. 

After  this  Philip  the  apostle  called  to  him  his  disciples  and 
the  bishops  of  the  people,  saying  that  on  the  seventh  day  he 
should  depart  from  the  world,  and  zealously  instructed  them 
that  they  should  persist  in  belief;  and  after  eighty-seven 
years  departed  to  the  Living  Lord,  whom  he  had  followed  in 
life.  His  corpse  was  buried  in  the  aforesaid  city,  and  his 
two  daughters  departed  a few  years  after  by  a happy  end. 
They  were  laid  on  the  two  sides  of  his  grave.  There  the 
Lord  permits,  through  those  precious  saints,  great  benefits 
and  frequent  miracles  to  believing  men,  who  liveth  eternally. 
Amen. 


OP  8AINT  JAMES  THE  APOSTLE. 

WE  honour  also,  at  this  present  festival,  another  apostle, 
Jambs  the  Righteous,  who  was  on  this  day  martyred.  He 
was  a man  of  holy  life  from  his  childhood.  He  drank  no 
wine  drink,  nor  any  of  those  liquors  which  cause  drunken- 
ness, nor  came  anything  that  ever  was  living  into  his  mouth ; 
nor  was  he  shaven,  also  not  shorn  or  bathed,  according  to 
what  books  say.  He  succeeded  to  Christ’s  seat  after  his 
passion,  and  had  charge  of  the  holy  family  which  had  fol- 
lowed Jesus,  and  of  the  faithful  men  who  believed  in  him. 
He  held  Christ’s  seat  for  a space  of  thirty  years,  and  fre- 
quently interceded  for  the  people’s  sins,  bending  his  knees 
constantly  in  prayers,  so  that  there  grew  callous  substances, 
in  likeness  of  a camel,  on  his  pliant  knees. 

Then  the  pharisees  begun  to  disagree  among  themselves  in 
Jerusalem,  on  account  of  belief  in  Christ.  Some  believed 
through  James’s  instruction,  some  denied  the  true  Saviour. 
Then  came  the  citizens  together  to  the  apostle,  saying  that 
they  would  hear  his  instruction  : “ Say  to  this  folk  the  sooth 
concerning  Jesus.  Thou  art  all  righteous,  and  bendest  to  no 


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to  "Sam  sticelan  scylfe,  Jret  we  pe  ealle  geseon,  and  Sine 
stemne  gehyron,  hwilce  cySnysse  Su  wilt  cySan  be  Criste.” 
Hwaet  Sa  boceras  Sa  hine  up-gebrohton  to  pee*  temples  scylfe, 
and  him  siSSan  to  clypodon,  “ Du  rihtwisosta  wer,  pe  we 
wyllaS  gehyran,  cyS  us  nu  be  Criste,  Se  acweald  waes  on 
rode.”  Da  andwyrde  se  apostol  mid  ormsetre  stemne,  “To 
hwi  axige  ge  me  be  'Sam  Haelende  Sus  ? Efne  he  sitt  on 
heofenum  set  his  Feeder  swiSrau,  and  he  cymS  on  wolcnum, 
on  Sissere  worulde  geendunge,  )?aet  he  gehwilcum  deme  be 
his  aerran  daedurn*”  Da  wurdon  Sa  geleaffullan,  aefter  frissere 
clypunge,  micclum  gegladode,  and  wuldrodon  God,  cweS- 
ende,  “Osanna  Sam  soSan  Hselende.” 

pa  cwaedon  Sa  gedwolmen  Se  Drihten  wiSsocon,  “ Yfele 
we  dydon  mid  Jrissere  axunge  ; ac  uton  up-astigan,  and  hine 
under-baec  sceofan,  paet  oSre  forhtian,  and  fram  Criste  bu- 
gan.”  Da  ongunnon  Sa  clypian,  pe  pa&t  gedwyld  lufodon, 
peat  se  rihtwisa  dwelode,  pe  swa  be  Drihtne  spree.  Hi  Sa 
up-astigon,  and  hine  under-baec  scufon,  and  mid  stanum  tor- 
fodon  pone  soSfaestan  Jacob.  Ac  he  naes  acweald  Surh  Sam 
healican  fylle,  ac  gebtgde  his  cneowu  on  gebedum  sona,  and 
baed  }?one  iElmihtigan  for  Sam  arleasum  cwellerum,  past  he 
him  forgeafe  pa  fyrnlican  synne.  pa  ongunnon  Sa  Iudei 
hine  eft  torfian  mid  heardum  stanum,  and  heora  an  hine  sloh, 
mid  ormaetum  strenege,  inn  oS  past  bragen.  pus  wearS  ge- 
martirod  se  meera  apostol,  and  on  Saere  stowe  bebyriged,  wiS 
peet  miccle  tempel,  binnon  Hierusalem,  Iudea  cyne-stol. 

Se  mildheorta  God  wolde  Sa-gyt  gebigan  Saera  Iudeiscra 
mod,  mid  micclum  tScnuni,  to  Sam  soSum  geleafan,  gif  hf 
sylfe  woldon,  past  hf  mid  d^edbote  adwaeseton  heora  synna ; 
and  aseude  him  to  syllice  tacna,  swa  past  an  steorra  stod,  se 
waes  swurde  gelic,  bufon  Hierusalem,  beorhte  scynende.  Eac 
an  cometa  ofer  ealne  gear  scean  mid  egeslicum  lige,  aefre 
byrnende.  An  c G wearS  gebroht  eft  to  Sam  temple,  past  man 
hf  geoffrode  on  Sa  ealdan  wisan : Sa  wolde  heo  cealfian  on 


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one : we  pray  thee  to  mount  on  the  steep  pinnacle,  that  we 
may  all  see  thee,  and  hear  thy  voice,  what  announcement 
thou  wilt  announce  concerning  Christ.”  Whereupon  the 
scribes  brought  him  up  to  the  pinnacle  of  the  temple,  and 
then  cried  to  him,  “Thou  most  righteous  man,  whom  we 
desire  to  hear,  inform  us  now  concerning  Christ,  who  was 
killed  on  a rood.”  Then  answered  the  apostle  with  a loud 
voice,  “ Why  ask  ye  me  thus  concerning  Jesus  ? Lo  he  sits 
in  heaven  at  the  right  of  his  Father,  and  he  will  come  in 
clouds  at  the  ending  of  this  world,  that  he  may  doom  every 
one  according  to  his  former  deeds.”  Then  were  the  belie- 
ving, after  this  announcement, greatly  gladdened,  and  glorified 
God,  saying,  “ Hosannah  to  the  true  Saviour.” 

Then  said  the  heretics  who  denied  the  Lord,  “ We  did 
badly  with  this  request ; but  let  us  go  up  and  shove  him 
backwards,  that  others  may  fear,  and  turn  from  Christ.” 
They  begun  then  to  cry,  those  who  loved  error,  that  the 
righteous  man  erred,  who  of  the  Lord  so  spake.  They  then 
went  up,  and  shoved  him  backwards,  and  with  stones  stoned 
the  righteous  James.  But  he  was  not  killed  through  the  high 
fall,  but  immediately  bowed  his  knees  in  prayer,  and  prayed 
to  the  Almighty  for  the  impious  murderers,  that  he  would 
forgive  the  flagitious  sin.  Then  begun  the  Jews  to  stone  him 
again  with  hard  stones,  and  one  of  them  struck  him  with 
immense  force  into  the  brain.  Thus  was  martyred  the  great 
apostle,  and  buried  in  the  place,  against  the  great  temple, 
within  Jerusalem,  the  royal  seat  of  Judea. 

The  merciful  God  would  yet  incline  the  minds  of  the  Jews, 
with  great  signs,  to  the  true  belief,  if  they  themselves  would, 
that  they  with  penance  might  extinguish  their  Bins ; and 
sent  to  them  wondrous  signs,  so  that  a star  stood  above  Jeru- 
salem, which  was  like  to  a sword  brightly  shining.  Also  a 
comet  shone  over  all  the  country  with  awful  flame,  ever 
burning.  A cow  was  afterwards  brought  to  the  temple  to  be 
sacrificed  after  the  old  custom : then  she  would  calve  in  sight 


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gesibSe  J>aes  folces,  ac  beo  eanode  temb  ongean  hire  gecynde. 
Eft  sib#an  wearS  gesewen,  wr5  sunnan  setlunge,  geond  ealne 
$one  card,  yrnende  here  up  on  'Sam  wolcnum,  mid  orm^sfcre 
w£epnunge.  Eft  on  $aere  byrig  begann  sum  uplendisc  mann 
egeslice  hrynian  to  ftam  arleasum  burhwarum,  “ Fram  east- 
daele  steam,  fram  west-dsele  stemn,  fram  feower  windum 
stemn.  W £ bissere  burhware.”  pa  am  se  ceorl  geond  ealle 
■5a  street,  daeges  and  nihtes  dreorig  hrymende,  o5}>aet  ®a  hea- 
fod-men  hine  hetelice  swungon  aene  and  o$re  sibe,  o5|>set  ba 
ban  scinon ; ac  h€  nolde  biddan  nan  re  miltsunge,  ne  naefre 
mid  w6pe  his  wunda  bemaenan,  ac  symle  clypode  mid 
swiblicere  J>oterunge,  swa  swa  we  tier  saklon, " And  w£  bissere 
burhware.”  Fela  o5re  t&cna  wtirdon  eac  gesewene  on  Iude*- 
iscre  leode,  J>e  nu  sind  lange  to  reccenne.  Hw«t  ba,  se 
iElmihtiga,  be  ealle  'Sing  wit,  geseah  )>mt  hi  noldon  heora 
synna  behreowsian,  pmt  hi  aefre  dors  ton  heora  Drihten  ahon, 
and  sibban  his  apostolas  some  eac  adyddon ; ba  asende  he 
him  to  bone  scearpan  here  of  Romana  rice,  mid  rebum  waep- 
num.  pa  wearb  pset  earme  mennisc,  for  heora  mandaedum, 
sum  mid  hungre  acweald,  sum  mid  beardum  isene,  and  seo 
burh  toworpen,  swa  swa  gewritu  secgab,  and  Jw t micele 
tempi  mid  eallum  his  maerbum. 

Uton  nu,  gebrobru,  biddan  geornlice  *5as  halgan  apostolas, 
be  we  to-daeg  wur5ia*5,  past  hi  us  bingian  to  urum  Scyppende, 
sebe  £na  rixab  on  ecoysse  God.  Amen. 


V,  NON.  MAIL 
INUENTIO  SCAE  CRUCIS. 

MEN  ba  leofostan,  nu  to-daeg  we  wurSiab  J>®re  Halgan 
Rods  gemynd,  *5e  ure  Drihten  on  browode ; forban  fie  beo 
waes  geswutelod  on  bisum  daege  mannum. 


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of  the  people,  but  she  yeaned  a lamb  against  her  nature. 
Afterwards  was  seen  towards  sunset,  over  all  the  country,  an 
army  running  upon  the  clouds,  with  an  immense  arming. 
Afterwards  in  the  city  a man  from  up  the  country  began  to 
cry  terrifically  to  the  impious  citizens,  “ From  the  east  part 
a voice,  from  the  west  part  a voice,  from  the  four  winds  a 
voice.  Wo  to  these  citizens.”  Then  the  churl  ran  through  all 
the  street,  day  and  night,  dismally  crying,  until  the  chief  men 
severely  scourged  him,  once  and  a second  time,  until  the  bones 
appeared ; but  he  would  not  pray  for  any  mercy,  nor  ever 
with  weeping  his  wounds  bemoan,  but  constantly  cried,  with 
powerful  howling,  as  we  before  have  said,  “ And  wo  to  these 
citizens.”  Many  other  signs  were  also  seen  among  the 
Jewish  people,  which  are  now  long  to  relate.  Whereupon 
the  Almighty,  who  knows  all  things,  saw  that  they  would 
not  repent  of  their  sins,  that  they  had  ever  dared  to  crucify 
their  Lord,  and  afterwards  also  destroyed  some  of  his 
apostles ; he  then  sent  to  them  the  keen  army  of  the  Roman 
empire,  with  cruel  weapons.  Then  were  the  miserable  people, 
for  their  evil  deeds,  killed,  some  by  hunger,  some  by  hard 
iron,  and  the  city  was  overthrown,  as  writings  say,  and  the 
great  temple  with  all  its  glories. 

Let  us  now,  brothers,  earnestly  pray  to  the  holy  apostles, 
whom  we  to-day  honour,  that  they  intercede  for  us  to  our 
Creator,  who  alone  reigneth  God  to  eternity.  Amen. 


MAY  III. 

THE  INVENTION  OF  THE  HOLY  CROSS. 

MEN  most  beloved,  now  to-day  we  honour  the  remembrance 
of  the  Holy  Rood  on  which  our  Lord  suffered ; because  it 
was  on  this  day  manifested  to  men. 


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INUENTIO  S.  CRUCIS. 


Hieronimus,  se  wisa  maessepreost,  awrat  on  bae re  bee  be 
we  hStab  i Ecclesiastica  Historia/  J;aet  sum  Romanise  casere 
waes  Constantinus  gehaten,  se  waes  eawfaest  on  beawum  and 
Srfaest  on  daedum,  cristenra  manna  fultumigend,  and  naes 
beah  gft  gefullod.  pa  wann  him  ongean  sum  waelhreow 
heretoga,  Maxentius  gehaten,  mid  micclum  brymme,  wolde 
him  beuaeman  his  lifes  and  his  rices,  pa  ferde  se  casere 
swibe  earful  mid  fyrde,  and  gelorae  beheold  wib  heofonas 
weard,  biddende  georne  godcundne  fultum.  Da  geseah  he  on 
swefhe,  on  bam  scinendan  east-daele,  Drihtnes  rdde-tacn 
deorwurblice  scinan ; and  him  s^edon  ba  to  gesewenlice  en- 
glas,  “ pu  casere  Constantine,  mid  bisum  tacne  oferswib  bine 
wiberwinnan.”  And  he  awoc  ba  blibe  for  baere  gesihbe  and 
for  ban  behatenan  sige,  and  mearcode  him  on  heafde  halig 
rode-tacii,  and  on  his  gubfanan,  Gode  to  wurbmynte.  He 
het  eac  smibian  of  smaetum  golde  ane  lytle  r6de,  ba  he  lsedde 
on  his  swibran,  biddende  georne  pone  iElmihtigan  Wealdend, 
J?aet  seo  swibre  ne  wurde  aefre  gewemmed  burh  readum 
blode  Romaniscre  leode,  bam  be  he  geube  aelcere  dugebe,  gif 
Maxentius  Sna  him  wolde  abugan,  be  ba  burh  geheold  mid 
hetelum  gebance.  pa  het  Maxentius  mid  micclum  swicdSme 
oferbriegian  ba  ea,  eal  mid  scipum,  and  sybban  bylian  swa 
swa  obre  briege,  J>aet  se  casere  sceolde  baer-on  becuman  ; ac 
him  sylfum  getimode  swa  swa  he  bam  obrum  gemynte.  Se 
arleasa  gewende  ana  of  baere  byrig,  and  h€t  bone  here  him 
aefter  ridan ; he  ue  gemunde  ba,  for  bam  micclum  graman, 
baere  leasan  briege,  pe  he  alecgan  h€t,  ac  i€d  him  Sna  to 
ormaete  caflice.  pa  scipu  toscuton,  and  he  bone  grund  ge- 
sohte  mid  horse  mid  ealle,  and  se  here  aetstod  ahred  frain 
frecednysse  for  his  &nes  deabe.  Swa  wearb  gefylled  pies 
caseres  ben,  past  his  hand  naes  besmiten,  pe  ba  rSde  heold, 
mid  agdtenum  blode  his  agenre  burhware.  Da  wearb  eal  j?aet 
folc  micclum  gegladod,  past  hi  moston  gesunde  cyrran  to 
baere  byrig  ; and  underfengon  bone  casere,  swa  swa  him  ge- 


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Jerome,  the  wise  mass-priest,  wrote  in  the  book  which  we 
call  * Ecclesiastics  Historia,’  that  there  was  a Roman  empe- 
ror called  Constantine,  who  was  pious  in  morals  and  honour- 
able in  deeds,  a supporter  of  Christian  men,  and  was  yet  not 
baptized.  Then  a bloodthirsty  general,  named  Maxentius, 
warred  against  him  with  a great  host,  he  would  take  from 
him  his  life  and  his  empire.  Then  the  emperor  departed  very 
full  of  care  with  the  army,  and  frequently  looked  heaven- 
wards, fervently  praying  for  divine  support.  He  then  saw  in 
a dream,  in  the  shining  east  region,  the  sign  of  the  Lord’s 
rood  preciously  shining,  and  visible  angels  said  to  him, 
“ Thou  emperor  Constantine,  with  this  sign  overcome  thine 
adversaries.”  And  he  awoke  then  blithe  on  account  of  the 
vision  and  the  promised  victory,  and  marked  on  his  head  the 
holy  sign  of  the  rood,  and  on  his  gonfanon,  in  honour  to  God. 
He  bade  then  be  forged  of  beaten  gold  a little  rood,  which  he 
laid  on  his  right  hand,  fervently  praying  the  Almighty  Ruler 
that  his  right  hand  might  never  be  polluted  with  the  red 
blood  of  the  Roman  people,  to  whom  he  would  grant  every 
good,  if  Maxentius  only  would  submit  to  him,  who  held  the 
city  with  hostile  thought.  Then  Maxentius  with  great  fraud 
commanded  the  river  to  be  bridged  over,  all  with  ships,  and 
then  to  be  floored  as  any  other  bridge,  that  the  emperor 
might  come  thereon  ; but  it  befell  himself  as  he  had  intended 
for  the  other.  The  impious  one  went  alone  to  the  bridge, 
and  commanded  the  army  to  ride  after  him  ; he  did  not  then, 
in  his  great  fury,  remember  the  false  bridge,  which  he  had 
ordered  to  be  laid,  but  rode  to  it  alone  with  boundless  speed. 
The  ships  parted  asunder,  and  he  sought  the  ground  with 
horse  and  all,  and  the  army  stopt,  saved  from  peril  by  the 
death  of  him  alone.  So  was  fulfilled  the  emperor’s  prayer, 
that  his  hand,  which  bad  held  the  rood,  was  not  sullied  with 
the  shed  blood  of  his  own  citizens.  Then  was  all  the  people 
greatly  gladdened,  that  they  might  return  whole  to  the  city ; 
and  they  received  the  emperor  as  it  was  congenial  to  them ; 

HOM.VOL.il.  x 


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INUENTIO  S.  CRUCIS. 


cynde  wees  ; and  he  mid  sige  gesaet  siSSan  his  cynestSl,  ge- 
fullod  on  Criste,  J?e  his  folc  geheold. 

His  modor  wees  cristen,  Elena  gehaten,  swiSe  gelyfed 
mann,  and  Searle  eawfaest.  pa  ferde  heo  to  Hierusalem,  mid 
fullum  geleafan,  wolde  Sa  r6de  findan  Se  Crist  on  Srowade. 
Heo  becom  to  )>aere  stowe,  swa  hire  geswutelode  God,*  Jmrh 
heofenlicere  gebicnunge,  and  afunde  Sreo  roda,  an  waes  Sees 
Haelendes,  and  Sa  oSre  “Seer a 'Seofa.  Da  nyste  heo  gewiss 
hwilc  waere  Cristes  rod,  £rSan  Se  he  mid  tacnum  hi  geswute- 
lode. pa  wearS  seo  cwen  micclum  gegladod,  J?aet  heo  moste 
Sone  maSm  on  moldan  findan,  and  siSSan  Surh  tacnum  swu- 
telunge  oncnawan.  Arierde  Sa  cyrcan  on  Saere  cwealm-stowe, 
J>aer  seo  rod  on  laeg,  jmm  leofan  Drihtne,  and  bew&nd  aenne 
dael  Saere  halgan  rode  mid  hwitum  seolfre,  and  hi  Saer  gesette, 
and  Sone  oSerne  dael  laedde  to  hire  suna,  and  Sa  isenan  nse- 
glas,  J?e  waeron  adrifene  Jmrh  Cristes  folman,  SaSa  he  gefaest- 
nod  wses. 

Dus  wrfit  Hieronimus,  se  wisa  trahtnere,  be  Saere  halgan 
r6de,  hu  heo  wearS  gefunden.  Gif  hw£  elles  secge,  we  sceo- 
taS  to  him. 

Cristene  men  sceolon  soSlice  abfigan  to  gehalgodre  rode, 
on  Saes  Haelendes  naman,  forSan  Se  we  nabbaS  Sa  Se  he  on 
Srowade,  ac  hire  anlicnys  biS  halig  swa-J’eah,  to  Saere  we 
abligaS  on  gebedum  symle  to  Sam  Mihtigan  Drihtne,  J>e  for 
mannum  Srowade ; and  seo  rod  is  gemynd  his  maeran  J?row- 
unge,  halig  Surh  hine,  Seah  Se  heo  on  holte  weoxe.  We  hi 
wurSiaS  £ for  wurSmynte  Cristes,  seSe  6s  alysde  mid  lufe 
Surh  hi,  J>aes  we  him  SanciaS  symle  on  life. 


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and  he  victoriously  afterwards  possessed  his  throne,  baptized 
in  Christ,  whom  his  people  followed. 

His  mother  was  a Christian,  called  Helena,  a very  faithful 
person,  and  very  pious.  She  went  to  Jerusalem,  with  full 
belief,  she  wished  to  find  the  rood  on  which  Christ  had  suf- 
fered. She  came  to  the  place,  as  God  had  manifested  to  her, 
through  a heavenly  sign,  and  found  three  roods,  one  was 
that  of  Jesus,  and  the  others  those  of  the  thieves.  She  then 
knew  not  for  certain  which  was  Christ’s  rood,  ere  that  he  by 
signs  manifested  it.  Then  was  the  queen  greatly  gladdened, 
that  she  was  permitted  to  find  the  treasure  in  the  earth,  and 
afterwards  by  signs  to  know  its  manifestation.  She  raised 
then  a church  to  the  dear  Lord,  on  the  place  of  execution,  in 
which  the  rood  lay,  and  encircled  a part  of  the  holy  rood  with 
white  silver,  and  placed  it  there,  and  brought  the  other  part 
to  her  son,  and  the  iron  nails,  that  were  driven  through 
Christ’s  palms,  when  he  was  fastened. 

Thus  wrote  Jerome,  the  wise  expositor,  concerning  the 
holy  rood,  how  it  was  found.  If  any  one  say  otherwise,  we 
refer  to  him. 

Christian  men  truly  should  bow  to  the  hallowed  rood  in  the 
name  of  Jesus,  for  although  we  have  not  that  on  which  he 
suffered,  its  likeness  is,  nevertheless,  holy,  to  which  we  ever 
bow  in  our  prayers  to  the  Mighty  Lord,  who  suffered  for 
men  ; and  the  rood  is  a memorial  of  his  great  passion,  holy 
through  him,  though  it  grow  in  a wood.  We  ever  honour 
it  for  the  honour  of  Christ,  who  redeemed  us  with  love 
through  it,  for  which  we  thank  him  ever  in  life. 


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EODEM  DIE. 

SCORUM  ALEXANDRA  EUENTII  ET  THEODOLI. 

ON  ftisum  daege  )?rowode  sum  SrwurSe  papa  Alexander 
gehaten,  mid  twfun  maessepreostum,  Euentius  and  Theo- 
dolus,  aetforan  $am  casere,  Aurelianus  genamod,  pe  hi  ge- 
martirode.  He  waes  waelhreaw  cwellere  cristenra  manna, 
and  fela  belifode  gelyfedra  manna,  pa  bet  he  gelangian  pone 
halgan  lareow,  and  cwaeft  him  sona  to  mid  saerwigendum 
mode,  “ Alexander  papa,  ic  sece  Merest  aet  J^e,  |?aet  jm  me  ard- 
lice  secge  hwaet  se  intinga  sy  }>aet  ge  wyllaS  sweitan  sylf- 
willes  for  Criste,  aerSan  $e  ge  aefre  his  geleafan  wiSsacan.” 
pa  andwyrde  se  papa  *Sam  cwellere  $us,  “ paet  }>aet  *Su  axast 
is  swifte  halig  $ing ; ac  Crist  Us  forbead  J?aet  hundum  to 
syllaune.”  Da  cwaeS  Aurelianus,  “Eom  ic  hund  ge$uht?” 
Alexander  $a  wiscte,  “ Eala  gif  *5u  waere  hund ! Hund  is 
sawulleas,  and  on  helle  ne  iSrowatL  Se  man  }>e  forsihS  his 
Scyppend  on  life,  sceal  aefre  *Srowian  on  ecum  tintregum.” 
pa  'Sywde  se  casere  hine  to  swingenne,  gif  he  him  ne  s^ede 
swa  hwaes  swa  he  axode.  Alexander  cwaeS,  j>aet  he  ondrede 
God,  and  naenne  o'Serne,  on  andwerdum  life.  “ pu  dwelast, 
casere,  Jmrh  dyrstignysse,  gif  *8u  buton  geleafan  aet  us  leomian 
wylt  $a  halgan  gerynu,  Surh  heardum  swinglum.”  Aureli- 
anus andwyrde  orgelice  swiSe,  “ Ic  Sna  gewealde  ealles  mid- 
daneardes,  and  $u  specst  $us  dyrstiglice  swilce  to  sumum 
deman ; ac  $in  sawul  sceal,  swi$e  getintregod,  gewitan  of 
Sam  lichaman  a?r  ic  “Se  forlaete.”  Alexander  saede,  “ Hwaet 
dest  iSu  niwes  nu  ? Da  ane  aetwundon  Jnnum  waelhreawum 
handum,  *Se  for  $inum  tintregum  heora  Drib  ten  wrSsocon. 
Ic  so$lice  sceal  aet  $e  sweitan  deafte,  forSan  $e  ic  nelle  naefre 
Crist  wrSsacan.” 

iEfter  'Sisum  wordum  het  se  waelhreowa  hine  hon  on 
heardre  hengene,  and  his  sidan  baernan  mid  hatum  ligum,  and 
mid  hengene  Srawan  to  langere  hwtle ; ac  he  naht  ne  ge- 


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ON  THE  SAME  DAY. 

THE  SAINTS  ALEXANDER,  EVENTIUS  AND  THEODULUS. 

ON  this  day  suffered  a venerable  pope  called  Alexander, 
with  two  mass-priests,  Eventius  and  Theodulus,  before 
the  emperor  named  Aurelian,  who  martyred  them.  He  was 
a bloodthirsty  slayer  of  Christian  men,  and  many  belie- 
ving men  deprived  of  life.  Then  he  commanded  the  holy 
doctor  to  be  sent  for,  and  directly  said  to  bim  with  insidious 
mind,  “ Alexander  pope,  I seek  first  from  thee,  that  thou 
quickly  tell  me  what  the  cause  is  that  ye  will  voluntarily 
die  for  Christ  rather  than  ever  deny  his  faith.”  The  pope 
answered  the  murderer  thus, “ That  which  thou  askest  is  a 
very  holy  thing ; but  Christ  forbade  us  to  give  that  to  the 
dogs.”  Then  said  Aurelian,  “ Do  I seem  a dog  ?”  Alexander 
then  wished,  “ Ah,  if  thou  were  a dog  ! A dog  is  soulless, 
and  suffers  not  in  hell.  The  man  who  despises  his  Creator  in 
life,  shall  for  ever  suffer  in  eternal  torments.”  The  emperor 
then  threatened  to  scourge  him,  if  he  told  him  not  whatso- 
ever he  asked  him.  Alexander  said,  that  he  feared  God,  and 
none  other,  in  the  present  life.  “Thou  errest,  emperor, 
through  temerity,  if,  without  belief,  thou  desirest  to  learn 
from  us  the  holy  mysteries  by  hard  stripes.”  Aurelian 
answered  very  proudly,  “ I alone  hold  sway  over  all  the 
world,  and  thou  speakest  thus  audaciously  a9  to  some  judge ; 
but  thy  soul  shall,  sorely  tortured,  depart  from  thy  body 
before  I leave  thee.”  Alexander  said,  “ What  new  wilt  thou 
do  now  ? They  only  escaped  from  thy  cruel  hands,  who 
through  thy  torments  denied  their  Lord.  But  I shall  perish 
by  death  from  thee,  for  I will  never  deny  Christ.” 

After  these  words  the  cruel  tyrant  commanded  him  to  be 
hanged  on  a hard  gibbet,  and  his  sides  to  be  burnt  with  hot 
flames,  and  to  be  a long  while  tormented  on  the  gibbet ; but 


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cwaeb.  pa  befran  se  arleasa  casere,  hwi  he  suwade.  pa  s£de 
se  halga,  paet  he  spraece  to  Criste.  Eft  hine  axode  se  arleasa 
casere,  Hutneta  he  wolde  his  geogobe  amyrran,  cwaeb  paet  he 
5a  waere  gebuht  prittig  geara.  pa  wiscte  se  biscop  past  se 
waelhreowa  ne  sceolde  his  sawle  amyrran  burh  his  mandae- 
dum.  Da  sende  seo  cwen  -Sis  aerende  him  to,  " Beorh  be  ic 
bidde,  and  forlaet  bone  biscop,  elies  bu  earma  scealt  yfelum 
dea8e  sweltan,  and  ic  beo  fbrl^eten  wudewe  on  life.”  pa 
civaeb  se  casere,  paet  hi  waeron  gesibbe,  and  fortSi  spraece 
pillice  word  him  fore.  He  het  swa-peah-hwaebere  bone 
halgan  forl^tan,  and  gelangian  ba  preostas  to  his  laban  and- 
werdnysse,  and  befran  bone  papan  hwaet  hi  waeron  gehaefde. 
pa  s^ede  se  biscop,  paet  hi  so81ice  waeron  halige  maessepreo- 
stas,  'bam  Haelende  beowigende.  pa  axode  se  casere  pone 
aenne  preost,  hu  his  nama  waere,  obbe  hli  gefyrn  he  gelyfde. 
He  cwae’8  paet  he  hatte  Euentius  fram  iugebe,  and  waere  ge- 
fullod  for  hund-seofontig  geara,  and  to  maessepreoste  gehalgod 
for  manegum  gearum.  pa  het  se  casere  hine  Crist  wvSsacan, 
and  he  moste  beon  maerlice  mid  him.  Euentius  him  s£de  8a 
mid  so8re  lare,  paet  he  sceolde  behreowsian  his  reban  daeda, 
and  gelyfan  on  Crist,  paet  he  his  miltse  begeate.  pa  het  se 
waelhreowa  him  gelangian  to  bone  oberne  preost,  and  him 
sona  to  cwaeb,  “ Eart  bu  peodolus,  be  mine  haese  forsihst  ?M 
Da  saede  Deodolus,  paet  he  forsawe  his  haese,  and  eac  hine 
sylfne  for  nahte  tealde,  forban  be  he  Godes  halgan  hynde  mid 
witum.  Aurelianus  cwaeb  to  bam  arwurban  preoste,  u Ne  bist 
bu  orhlyte  eallunge  baera  witena.”  peodolus  s^ede,  paet  he 
truwode  on  God  paet  he  naere  ascyred  fram  6obum  martir- 
dome  pees  halgan  weres,  his  holdan  papan.  Da  het  se  wael- 
hreowa gewriban  bone  papan,  and  bone  oberne  preost  to  his 
hricge  hindan,  and  wurpan  hi  begen  into  byrnendum  ofne ; 
and  het  Deodolum  standau  aet  bam  mube,  paet  he  for  bam 
ogan  him  abtfgan  sceolde.  Hi  wurdon  ba  aworpene,  swa  se 


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THE  SAINTS  ALEXANDER,  EVENTIUS  AND  THEODULUS.  311 


he  said  nothing.  Then  the  impious  emperor  inquired  why 
he  was  silent.  Then  said  the  saint,  that  he  was  speaking  to 
Christ.  Again  the  impious  emperor  asked  him,  Why  he 
would  sacrifice  his  youth,  saying,  that  he  then  appeared  to 
him  to  be  thirty  years  old.  Then  the  bishop  wished  that  the 
bloodthirsty  emperor  might  not  sacrifice  his  soul  through  his 
wicked  deeds.  The  queen  then  sent  this  errand  to  him, 
“ Save  thyself,  I pray,  and  leave  the  bishop,  else  thou,  mise- 
rable, shalt  die  an  evil  death,  and  I shall  be  left  a widow  for 
life.”  Then  said  the  emperor  that  they  were  akin,  and  there- 
fore she  spake  such  words  before  him.  He,  nevertheless, 
commanded  the  saint  to  be  left,  and  the  priests  to  be  sent  for 
to  his  hateful  presence,  and  questioned  the  pope  who  the 
prisoners  were.  Then  said  the  bishop,  that  they  were  truly 
holy  mass-priests,  servants  of  Jesus.  Then  the  emperor 
asked  one  of  the  priests  what  his  name  was,  or  how  long  he 
had  believed.  He  said,  that  he  was  called  Eventius  from  his 
youth,  and  had  been  baptized  seventy  years  ago,  and  hal- 
lowed a mass-priest  for  many  years.  The  emperor  then  com- 
manded him  to  deny  Christ,  and  he  might  be  exalted  with 
him.  Eventius  then  said  to  him,  with  true  instruction,  that 
he  should  repent  of  his  cruel  deeds  and  believe  in  Christ,  that 
he  might  obtain  his  mercy.  Then  the  cruel  tyrant  com- 
manded the  other  priest  to  be  sent  for,  and  directly  said  to 
him,  “Art  thou  Theodulus,  who  despisest  my  behest?” 
Then  said  Theodulus,  that  he  despised  his  behest,  and  him- 
self also  accounted  as  naught,  because  he  afflicted  God's 
saints  with  torments.  Aurelian  said  to  the  venerable  priest, 
“ Thou  shalt  not  be  wholly  exempt  from  those  torments.” 
Theodulus  said,  that  he  trusted  in  God  that  he  should  not  be 
excluded  from  the  true  martyrdom  of  the  holy  man,  his  be- 
nign pope.  Then  the  cruel  tyrant  ordered  the  pope  to  be 
bound,  and  the  other  priest  behind  his  back,  and  both  to  be 
cast  into  a burning  oven ; and  commanded  Theodulus  to 
stand  at  the  mouth,  that  from  fear  he  might  submit  to  him. 


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S.  ALEXANDRA  EUENTII  ET  THEODOLI. 


waelhreowa  het,into  Sam  byrnendum  ofue,gebundene  Swyres ; 
ac  se  lig  him  ne  mihte  nateshwon  derian.  Da  clypode  se  papa 
to  Sam  oSrum  preoste,  “ BroSor  Deodole,  gang  hider  in  to 
tis  : se  ylca  is  herinne  Se  gifi  m ahredde  Sa  gelyfedan  cnihtas 
wiS  Nabochodonosor,  Se  hi  gebundene  wearp  into  byrn- 
endum ofne.”  pa  sceat  Deodolus  sona  to  'Sam  papan,  unforht 
on  Sam  fyre,  faegnigende  mid  sange,  u Drihten,  Su  afandodest 
ds  on  Sisum  fyre,  and  nis  on  ds  gemett  senig  unrihtwisnys.” 
pis  wearS  Sa  gecyd  |;am  casere  sona,  and  he  wearS  geang- 
sumod  mid  ormaetum  gram  an,  and  het  beheafdian  Sa  halgan 
preostas,  and  Saes  papan  limagelome  prician,  oSJ>«et  he  swulte 
Surh  swylcum  pinungum.  jEfter  Sisum  wearS  gehyred  of 
heofonum  clypung  to  Sam  casere,  SaSa  he  heora  deaSes  fieg- 
node,  il  pu  Aureliane,  Se  is  hell  geopenod,  and  Sisum  marty- 
rum  is  myrcS  gegearcod.”  Da  cwacode  he  6011a,  and  cwaeS 
to  his  wife,  t(  Sum  m65re  iungling  com  mid  gyrde  to  me,  seo 
w<es  eal  isen,  and  eac  byrnende,  and  wearp  hi  Sa  to  me,  Sas 
word  cweSende,  Hafa  Se,  Aureliane,  swa  Su  sylf  gecure ; and 
ic  siSSan  cwacode  eal  on  fefore.  Gebide  nu  for  me  Jrane 
God  Se  Su  wu^st.”  pa  audwyrde  j?aet  wif,  Seueriana  ge- 
haten,  “ Ic  wille  Sa  halgan  bebyrian,  J>y-laes  Se  me  swa  ge- 
timige.”  And  heo  sona  swa  dyde  mid  soSum  geleafan,  and 
mid  arwurSnysse  hi  ealle  bebyrigde ; efste  hdm  siSSan  to 
Sam  earman  casere.  Da  laeg  se  earming,  his  yrmSe  bem£- 
nende,  and  bat  his  tungan  J?aet  heo  on  blode  fleow.  He  ge- 
wat  Sa  of  worulde  to  waelhreawum  cwic-suslum ; and  Seue- 
riana gecom  to  Stera  halgeua  byrgenum,  mid  h*€ran  gescrydd, 
and  jwer  wunade  swa,  oSj?aet  Sixtus  biscop  com  fram  East- 
daele,  and  }>aer  be  hire  bene  biscop  gehadode,  Se  mihte  be- 
hwyrfan  Sa  halgan  martiras  mid  gastlicum  sangum,  and  Godes 
gerihtum.  Seo  stow  haefde  siSSan  symle  hire  biscop,  oS 
)?isne  andweardan  daeg.  Sy  Sam  JSlmihtigan  lof,  seSe  ana 
ricsaS  on  ecnysse  God.  Amen. 


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THE  SAINTS  ALEXANDER,  EVENTIUS  AND  THEODULUS.  313 


They  were  then  cast,  as  'the  tyrant  commanded,  into  the 
burning  oven,  bound  crosswise  $ but  the  flame  might  not  at 
all  hurt  them.  Then  cried  the  pope  to  the  other  priest, 
“ Brother  Theodulus,  come  in  hither  to  us : the  same  is 
herein  who  of  yore  delivered  the  believing  youths  from  Nebu- 
chadnezzar, who  had  cast  them  bound  into  a burning  oven.” 
Then  Theodulus  instantly  darted  to  the  pope  fearless  into  the 
fire,  rejoicing  with  song,  “ Lord,  thou  hast  tried  us  in  this 
fire,  and  there  is  not  found  in  us  any  unrighteousness.”  This 
was  then  immediately  announced  to  the  emperor,  and  he  be- 
came troubled  with  boundless  anger,  and  commanded  the 
holy  priests  to  be  beheaded,  and  the  limbs  of  the  pope  to  be 
repeatedly  pricked,  until  he  died  through  such  tortures. 
After  this  was  heard  a calling  from  heaven  to  the  emperor, 
while  he  was  rejoicing  at  their  death,  “Thou  Aurelian,  for 
thee  hell  is  opened,  and  for  these  martyrs  joy  is  prepared.” 
Then  he  instantly  quaked,  and  said  to  his  wife,  “ An  illus- 
trious youth  came  to  me  with  a rod,  which  was  all  iron,  and 
also  burning,  and  cast  it  to  me,  saying  these  words,  Have, 
Aurelian,  that  which  thou  thyself  hast  chosen  ; and  I after- 
wards quaked  all  in  a fever.  Pray  now  for  me  to  the  God 
whom  thou  worshipst.”  Then  answered  the  wife,  called 
Severiana,  “ I will  bury  the  saints,  lest  it  so  befall  me.”  And 
she  forthwith  did  so  with  true  belief,  and  buried  them  all  with 
reverence ; she  then  hastened  home  to  the  miserable  emperor. 
There  lay  the  wretch  bemoaning  his  misery,  and  bit  his  tongue 
so  that  it  flowed  with  blood.  He  then  departed  from  the 
world  to  cruel  torments ; and  Severiana  came  to  the  graves 
of  the  saints,  clad  in  hair-cloth,  and  there  so  continued,  until 
bishop  Sixtus  came  from  the  East,  and  there,  at  her  prayer, 
ordained  a bishop,  who  might  minister  to  the  holy  martyrs 
with  ghostly  songs  and  divine  rites.  The  place  had  con- 
stantly ever  since  its  own  bishop  until  this  present  day. 
Praise  be  to  the  Almighty,  who  alone  reigneth  God  to  eter- 
nity. Amen. 


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314 


FERIA  SECUNDA. 

LETANIA  MAIORE. 

L^EWEDE  MENN  behofiaS  J>iet  him  lSreowas  secgon  Sa 
godspellican  lare,  Se  hi  on  bocum  leornodon,  jraet  men  for  ny- 
tennysse  misfaran  ne  sceolon.  Ure  Drihten  saede  to  sumum 
lareowe,  SaSa  he  bine  axode  be  Sam  hehstan  bebode,  “ Lufa 
Sinne  Drihten  mid  ealre  Sinre  heortan,  and  mid  eallum  mode  : 
jris  is  ]?aet  maeste  bebod.  Is  eft  oSer  bebod  Sisum  swiSe  gelic, 
Lufa  Sinne  nextan  swa  swa  Se  sylfne  : j?as  twa  bebodu  belu- 
caS  ealle  bee.”  Nis  Us  nan  gemet  on  Sam  aarran  bebode, 
foiSan  Se  we  sceolon  urne  Scyppend  lufian  ofer  ealle  magas 
mid  unametenre  lufe.  On  Sam  oSrum  bebode  we  habbaS 
gemet,  we  oSerne  lufian  swa  swa  (is  sylfe,  j?a  Se  Jmrh 
geleafan  (is  gelenge  beoS,  and  Surh  cristendom  Us  cySSe  to 
habbaS.  Se  Se  baefS  Sa  soSan  lufe,  he  hylt  ealle  gewritu  Se 
sind  gelogode  on  langsumuni  cwydum.  He  hylt  J>aet  J/aet  him 
cuS  is  on  Cristes  gewritum,  and  }>aet  )>aet  him  digele  is  on 
heora  deopnysse,  gif  he  Sa  soSan  lufe  hylt  on  his  Seawum. 
Ne  fremaS  cristenum  menn,  }*eah  he  fela  g6d  wyree,  buton  he 
symle  baebbe  Sa  soSan  lufe  on  him.  Manega  sind  beboda 
mannum  gesette,  ac  hi  ealle  hangiaS  on  Sisum  twam  wordum. 
Swa  swa  of  anum  treowe  springaS  manega  bogas,  swa  gSS  of 
Snre  lufe  manega  oSre  mihta. 


Eft  cwaeS  se  Haslend  to  his  leorning-cnihtum,  " Se  Se  me 
lufaS,  he  hylt  min  bebod,  and  min  Faeder  hine  lufaS  for  Saere 
hyrsumnysse ; and  wit  cumaS  him  to,  and  him  mid  wuniaS.” 
GehyraS,  mine  gebroSra,  hwaet  se  Haelend  cwaeS,  “Se  Se 
me  lufaS,  he  hylt  min  bebod.”  paere  lufe  fandung  is  Jttes 
weorces  fremming.  Iohannes  se  apostol  eac  be  Sisum  cwaeS, 
“ Gif  hwS  cwyS  J>aet  he  lufige  )>one  Lifigendan  God,  and  his 
beboda  ne  hylt,  he  biS  leas  Sonne.”  SoSlice  we  lufiaS  Sone 


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315 


MONDAY. 

ON  THE  GREATER  LITANY. 

LAYMEN  require  that  teachers  should  impart  to  them  the 
evangelical  lore,  which  they  have  learned  in  books,  that  men 
should  not  err  through  ignorance.  Our  Lord  said  to  a 
teacher,  when  he  asked  him  concerning  the  highest  com- 
mandment, “ Love  thy  Lord  with  all  thine  heart,  and  with 
alf  thy  mind : this  is  the  greatest  commandment.  There  is 
again  another  commandment  very  like  unto  this,  Love  thy 
neighbour  as  thyself : these  two  commandments  comprise  all 
the  books.”  We  have  no  limit  in  the  former  commandment, 
because  we  should  love  our  Creator  above  all  relations  with 
unbounded  love.  In.  the  other  commandment  we  have  a 
limit,  that  we  should  love  another  as  ourselves,  those  who 
through  belief  are  related  to  us,  and  through  Christianity  are 
allied  to  us.  He  who  has  true  love  holds  all  the  written  pre- 
cepts that  are  contained  in  long  discourses.  He  holds  that 
which  is  known  to  him  in  Christ’s  scriptures,  and  that 
which  is  dark  to  him  in  their  depth,  if  he  holds  true  love  in 
his  morals.  It  profits  not  a Christian  man,  though  he  do 
much  good,  unless  he  constantly  have  true  love  in  him. 
Many  are  the  commandments  appointed  for  men,  but  they  all 
hang  on  these  two  sentences.  As  from  one  tree  there  spring 
many  boughs,  so  from  one  love  there  proceed  many  other 
virtues. 

Again  said  Jesus  to  his  disciples,  “He  who  loveth  me 
holds  my  commandment,  and  my  Father  loveth  him  for  the 
obedience ; and  we  will  come  to  him,  and  dwell  with  him.” 
Hear,  ray  brothers,  what  Jesus  said,  “ He  who  loveth  me 
holds  my  commandment.”  The  proof  of  love  is  the  perform- 
ance of  work.  John  the  apostle  also  said  of  this,  “ If  any 
one  say  that  he  loveth  the  Living  God,  and  holdeth  not  his 
commandments,  he  will  then  be  a liar.”  But  we  love  the 


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LETANIA  MAIORE. 


leofan  Drihten,  gif  we  ure  unSea  was  geemnettaS  be  his 
hassum,  and  ure  wohnysse  be  his  wordum  gerihtaS,  and  Jmrh 
unlustum  his  lufe  ne  wiScweSaS.  Seo  Halige  ©rynnys,  *Se 
is  ^rymwealdend  God,  cymS  ungesewenlice  to  geswaesre 
heortan,  pe  gehyrsum  biS  his  haesum  mid  weorce,  and  heo 
biS  geglenced  Jmrh  Godes  neosunge,  and  mid  his  on-wununge 
wiSinnan  onliht.  Menn  daeftaS  heora  hlis,  and  wel  gedreog- 
laecaS,  gif  hi  sumne  freond  onfon  willaS  to  him,  pmt  nan  un- 
Saeslicnys  him  ne  Surfe  derian  ; and  we  sceolon  (is  claensian 
fram  unclaenum  daedum,  j?aet  se  Mihtiga  God  on  urum  mode 
wunige,  seSe  aenne  gehwiicne  }mrh  his  Gast  geneosaS,  and 
Sa  fulan  forlaet  for  heora  fracodnysse,  leohtes  bedaelede ; for- 
San  Se  hi  ne  lufiaS  hine. 

Ure  Drihten  saede  on  Sisum  soSum  spelle,  “ Se  Se  me  ne 
lufaS,  ne  hylt  he  mine  word.'*  Godes  lufu  geswutelaS  hi 
sylfe  mid  weorcum,  and  gif  heo  ydel  biS,  nis  heo  'Sonne  lufu, 
Se  Se  God  ne  lufaS,  ne  lufaS  he  hine  sylfne ; forSan  Se  he 
ne  geSyhS  naefre  buton  Gode.  Drihten  soSlice  sakle  on  his 
bodunge,  “ Ge  beoS  mine  frynd,  gif  ge  wyrcende  beoS  Sa 
Sincg  Seic  bebeode  eow  to  gehealdenne.”  Micel  mildheort- 
nys  )>aes  Metodan  Drihtnes,  J>aet  we  beon  gecfgede  swa  gesae- 
liglice  ures  Scyppendes  frynd,  gif  we  his  haese  gefyllaS,  we 
Se  naeron  wurSe  beon  his  wealas  gecigde,  and  we  habbaS 
swilce  geSiucSe  jmrh  Sa  gehyrsumnysse.  We  blissiaS  on 
mode  for  Saere  micclan  geSincSe,  ac  we  sceolon  hogian  hu  we 
hi  begyton.  Ne  ortruwige  nan  man  for  ormaetum  synnura, 
J?aet  he  geearnian  ne  maege  ]?one  micclan  wurSmynt,  and  beon 
Godes  freond,  jmrh  godum  geeamungum,  gif  he  ne  ge-edlaehS 
his  aerran  misdaeda.  For  synfullum  mannum  sealde  Crist  his 
lif.  Ortruwige  se  ana  Se  endeleaslice  syngaS,  and  aer  his 
endenextan  daege  d^edbote  ne  gewyrcS.  Uton  lufian  God 
mid  g6dum  ingehyde,  and  eac  ure  nextan  swa  swa  (is  sylfe. 
God  wunaS  on  (is,  gif  we  (is  betwynan  lufiaS,  and  his  soSe 
lufu  biS  swa  on  us  gefylled,  and  we  magon  his  & mid  Sam 
anum  gefyllan. 


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317 


beloved  Lord,  if  we  level  our  vices  by  his  commands,  and 
rectify  our  depravity  by  his  words,  and  through  evil  desires 
thwart  not  his  love.  The  Holy  Trinity,  which  is  God  power- 
ful in  majesty,  comes  unseen  to  the  pious  heart,  which  is 
obedient  to  his  behests  in  deed,  and  it  shall  be  adorned 
through  God’s  visitation,  and  enlightened  by  his  sojourn 
within.  Men  put  their  houses  in  order,  and  are  well  content, 
if  they  desire  to  receive  a friend  to  them,  that  no  impropriety 
may  offend  him ; and  we  should  cleanse  ourselves  from  un- 
clean deeds,  that  the  Mighty  God  may  dwell  in  our  mind, 
who  visits  every  one  through  his  Spirit,  and  forsakes  the  foul 
for  their  depravity,  deprived  of  light ; because  they  love  him 
not. 

Our  Lord  said  in  this  true  discourse,  “ He  who  loveth  me 
not  holdeth  not  my  words.”  Love  of  God  manifests  itself  by 
works,  and  if  it  is  idle,  then  is  it  not  love.  He  who  loves  not 
God  loves  not  himself ; because  he  will  never  thrive  without 
God.  But  the  Lord  said  in  his  preaching,  “Ye  are  my 
friends,  if  ye  do  the  things  which  I commanded  you  to  ob- 
serve.” It  is  a great  mercy  of  the  Lord  Creator,  that  we  are 
so  benignly  called  our  Creator’s  friends,  if  we  fulfil  his  behest, 
we  who  were  not  worthy  of  being  called  his  thralls,  and  that 
we  have  such  honour  through  obedience.  We  rejoice  in  mind 
for  the  great  honour,  but  we  should  meditate  how  to  obtain  it. 
Let  no  man,  on  account  of  enormous  sins,  despair  of  merit- 
ing that  great  dignity,  and  of  being  the  friend  of  God,  through 
good  deserts,  if  he  repeats  not  his  former  misdeeds.  For 
sinful  men  Christ  gave  his  life.  Let  him  only  despair  who 
endlessly  sins,  and  before  his  last  day  makes  no  repentance. 
Let  us  love  God  with  good  knowledge,  and  also  our  neigh- 
bour as  ourselves.  God  will  dwell  in  us,  if  we  love  each 
other,  and  his  true  love  will  thus  be  completed  in  us,  and  we 
may  by  that  alone  fulfil  his  law. 


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Hwa  is  ure  nexta  ? Uton  axian  Crist.  Witodlice  he 
cw feS  be  eallum  cristenum,  “ Ge  ealle  sind  gebroSra,  and 
senne  Feeder  habbaS,  seSe  on  heofonum  is  healice  sittende.” 
Nu  is  eow  gessed,  jmrh  Sone  soSan  Crist,  |?aet  ge  sind  gebro- 
Sra, gif  ge  Sone  bend  healdaS  soSre  broSerrsedene  untobro- 
eenne.  Hwa  is  me  nd  near  )?onne  min  broSor  ? Ic  bine  eae 
^ufige,  and  he  is  min  nexta.  Iohannes  se  apostol  awrfit  on 
his  pistole,  and  cwaeS,  J?eet  we  oncneowon  Cristes  lufe  on  ds 
j?urh  f?(et,  |?eet  he  sealde  hine  sylfne  for  ds,  and  we  sceolon 
syllan  ds  sylfe  for  gebroSrum.  Se  Se  speda  haefS,  and  Sa 
aspendan  nele  hafenleasum  breSer,  neefS  he  soSe  lufe.  Gif 
Su  gyt  swa  micel  ne  miht  Surhtedn,  }?aet  Su  sylf  swelte  for 
sumes  broker  life,  syle  June  eehta  him  to  fultume.  Gif  Su 
swa  ne  dest  on  sibbe  for  Gode,  hwaenne  wylt  Su  syllan  ‘Se 
sylfne  for  hine  on  earfoSre  ehtnysse  arleasra  cwellera  ? Us 
gedafenaS  to  donne  dugeSe  on  sibbe,  mid  estfullum  mdde 
menniscum  gesceafte,  and  eft  on  ehtnysse  ure  Iff  syllan  for 
Sone  soSan  God,  or  for  sumne  broker,  swa  swa  se  Haelend 
sealde  hine  sylfne  for  ds.  Ac  se  swicola  feond  saewS  unge- 
Swsernysse  betwux  mancynne  ]mrh  mislice  intingan,  and  tyht 
oSerne  mann  to  urum  sehtum,  and  ure  mod  ontent  mid  mic- 
clum  graman  ongean  Saene  oSerne  Se  ure  ehtan  wile,  ponne 
forleose  we  Surh  Sa  lytlan  aehta  Sa  soSan  lufe,  pe  is  selost 
aehta.  Ac  we  sceoldon  gescyldan  jra  so'San  lufe  a seoSe  ds 
gelset  to  Sam  Lifigendan  Gode,  swiSor  Jwmne  Sa  sehta  Se  ds 
ateoriaS.  SoSlice  ne  mseg  ure  sawul  gefiedn  to  heofonan  rice, 
buton  heo  hasbbe  fiSera  )?eere  soSan  lufe  Scyppendes  and 
manna,  Se  ma  Se  aenig  fugel  his  flyhtes  gewylt,  gif  his  oSer 
fiSere  forod  biS  on  6?r. 

Smeage  nu  gehwa  hw&t  his  hdde  gedafnige,  forSan  Se 
menn  magon,  jmrh  modes  gecnyrdnysse,  on  selcere  endebyrd- 
nysse  Sam  ifSlmihtigan  gecweman.  Cyninge  gerist  riht- 
wisnys  and  wisdom ; him  is  nama  gesett  of  soSum  reccen- 
dome,  }?aet  he  hine  sylfne,  and  siSSan  bis  leode  mid  wisdome 
wissige,  and  wel  gerihtlaece.  pmt  folc  biS  ges&lig  Jmrh 


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Who  is  our  neighbour?  Let  us  ask  Christ.  Verily  he 
says  of  all  Christians,  “ Ye  are  all  brothers,  and  hare  one 
Father,  who  is  high-sitting  in  heaven/ 9 Now  it  is  said  to 
you  by  the  true  Christ,  that  ye  are  brothers,  if  ye  hold  the 
bond  of  true  brotherhood  unbroken.  But  who  is  nearer  to 
me  than  my  brother  ? I also  lore  him,  and  he  is  my  neigh- 
bour. John  the  apostle  wrote  in  his  epistle,  and  said,  that 
we  know  Christ’s  lore  for  us,  because  he  gave  himself  for  us, 
and  we  should  give  ourselves  for  our  brothers.  He  who  has 
riches,  and  will  not  spend  them  for  an  indigent  brother,  has 
not  true  lore.  If  thou  yet  canst  not  accomplish  so  much  as  to 
die  thyself  for  a brother’s  life,  give  thy  riches  for  his  support. 
If  thou  doest  not  so  in  peace  for  God,  when  wilt  thou  give 
thyself  for  him  in  the  calamitous  persecution  of  impious  mur- 
derers ? It  is  incumbent  on  us  to  do  good  in  peace,  with 
bounteous  mind  to  the  human  creation,  and  again  in  perse- 
cution to  give  our  life  for  the  true  God,  or  for  a brother,  as 
Jesus  gave  himself  for  us.  But  the  guileful  fiend  sows  dis- 
cord among  mankind  through  divers  causes,  and  instigates 
one  man  to  our  possessions,  and  inflames  our  minds  with 
great  anger  against  another  who  will  persecute  us.  Then 
we  lose,  through  a little  wealth,  true  love,  which  is  the  best 
of  wealth.  But  we  should  ever  shield  that  true  love  which 
leads  us  to  the  Living  God,  rather  than  the  possessions  which 
will  perish  from  us.  Verily  our  soul  may  not  fly  to  the  king- 
dom of  heaven,  unless  it  have  the  wings  of  true  love  of  the 
Creator  and  of  men,  more  than  any  bird  has  power  of  flight, 
if  one  of  its  wings  have  been  previously  broken. 

Let  every  one  now  consider  what  befits  his  state,  for  men 
may,  through  diligence  of  mind,  in  every  stage,  propitiate  the 
Almighty.  In  a king  are  becoming  righteousuess  and  wis- 
dom i on  him  a name  is  set  of  true  governorship,  that  he  may 
direct  himself,  and  afterwards  his  people  with  wisdom,  and 
well  correct  them.  The  people  are  happy  in  a sagacious 


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LETANIA  MAIORE. 


snoterne  cyniug,  sigefaest  and  gesundful  Surh  gesceadwisne 
reccend.  And  hi  beoS  geyrmede  Surh  unwisne  cyning,  on 
manegum  ungelimpum,  for  his  misraede.  Biscop  sceal  laeran 
his  leoda  symle,  mid  boclicere  lare,  and  him  bysnian  wel, 
Sreagan  Sa  Swyran,  and  Sa  Seawfagstan  lufian,  beon  heora 
hyrde  hold  under  Criste,  ealle  ofersceawigende,  swa  swa  his 
nama  gwegS,  and  yfel  ne  forsuwige,  ne  unriht  ne  geSafige. 
Biscopas  and  maessepreostas  sind  to  bydelum  gesette,  past  hi 
laewedum  folce  geleafan  bodion,  and  him  eac  geSingion  to  'Sam 
iElmihtigum  Gode ; forSi  him  gedafenaS  past  hi  dugeSe  hab- 
bon,  and  mid  faegerum  Seawurn  gefraetewode  beon.  Hu  maeg 
se  ungeUereda  lareowdom  heal  dan,  and  laewedum  folce  faegre 
bodian  ? Be  Sam  cwaeS  se  Haelend  to  his  discipulum,  “ Gif 
se  blinda  man  biS  oSres  blindan  latteow,  f?onne  befeallaS  hi 
begen  on  sumum  blindum  seaSe.”  Lange  sceal  leornian  se  Se 
heran  sceal,  and  habban  geSincSe  and  Jreawfaestnysse,  j?y-laes 
Se  he  forl^de  Sa  hewed  an  mid  him.  Se  lareow  haefS  lytle 
geSincSe,  pe  mid  yfelre  gebisnunge  his  bodunge  towyrpS. 
Se  biS  msere  lareow,  Se  mannum  bodaS,  and  eac  mid  weorcum 
him  wel  gebysnaS.  Ne  maeg  se  preost  mannum  Singian,  ne 
eac  him  sylfum,  gif  he  synnuni  underliS,  and  mid  ftilum 
daedum  hine  fracodne  gedeS,  buton  he  65rest  arise  of  Sam 
reocendum  meoxe,  and  mid  soSre  d^edbote  hine  sylfne  aSwea, 
pad t he  clypunge  haebbe  cuSlice  to  Drihtne.  God  cwaeS  be 
lareowum  on  his  larspelle,  €t  Se  Se  eow  gehyrS  b€  gehyrS  me, 
and  se  Se  eow  forsihS  lie  forsihS  me.”  ForSi  gedafenaS  eow 
pad t ge  Drihten  gehyron  Surh  halige  lareowas,  pe  his  gespelian 
sind.  Hi  beoS  orsorge,  Seah  Se  hi  niau  forseo,  and  cweSaS 
mid  ]?am  witegan  to  weroda  Gode,  “ Ic  ne  forsuwade, 
Drihten,  )>ine  soSfaestnysse,  ne  ic  on  heortan  behydde  Sine 
rihtwisnysse ; ac  hi  me  forsawon  forS  mid  padre  segene.” 

Sum  witega  clypode  to  eallum  demum,  “ LufiaS  rihtwis- 
nysse, ge  Se  on  eorSan  demaS ; oncnawaS  eowerne  God  mid 
gddnysse  symle,  and  mid  heortan  Snfealdnysse  secaS  bine 


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king,  victorious  and  prosperous  through  a discreet  ruler. 
And  they  are  made  miserable  through  an  unwise  king,  by 
many  mischances,  from  his  misguidance.  A bishop  should 
constantly  instruct  his  people  with  book-learning,  and  set 
them  a good  example,  reprove  the  perverse,  and  love  the 
virtuous,  be  to  them  a faithful  shepherd  under  Christ,  over- 
seeing all,  as  his  name  indicates ; and  not  conceal  evil,  nor 
consent  to  injustice.  Bishops  and  mass-priests  are  set  as 
criers,  to  announce  the  faith  to  lay  people,  and  also  to  inter- 
cede for  them  to  Almighty  God ; it,  therefore,  befits  them  to 
have  goodness,  and  to  be  adorned  with  fair  morals.  How 
can  the  unlearned  hold  a teacher's  authority,  and  aptly  preach 
to  the  lay-folk  ? Of  these  Jesus  said  to  his  disciples,  “ If  a 
blind  man  be  auother  blind  one’s  guide,  then  will  they  both 
fall  into  a blind  pit.”  Long  shall  he  learn  who  is  to  teach, 
and  have  authority  and  obedience,  lest  he  misguide  the  lay- 
folk  with  himself.  That  teacher  has  little  authority,  who  with 
evil  example  makes  void  his  preaching.  He  is  a great  teacher 
who  preaches  to  men  and  also  sets  them  a good  example  by 
works.  The  priest  may  not  intercede  for  men,  nor  even  for 
himself,  if  he  lie  under  sins,  and  by  foul  deeds  make  himself 
criminal,  unless  he  first  arise  from  the  reeking  dunghill,  and 
with  true  penitence  wash  himself,  that  he  may  with  certainty 
have  calling  to  the  Lord.  God  said  of  teachers  in  his  ser- 
mon, “ He  who  heareth  you  heareth  me,  and  he  who  de- 
spiseth  you  despiseth  me.”  It  is,  therefore,  incumbent  on 
you  that  ye  hear  the  Lord  through  holy  teachers,  who  are  his 
deputies.  They  will  be  fearless,  though  men  despise  them, 
and  will  say  with  the  prophet  to  the  God  of  hosts,  “ I have 
not  held  silence,  Lord,  concerning  thy  truth,  nor  in  my  heart 
have  I hidden  thy  righteousness ; but  they  ever  despised  me 
with  that  saying.” 

A certain  prophet  cried  to  all  judges,  “ Love  righteous- 
ness, ye  who  judge  on  earth ; know  your  God  with  goodness 
ever,  and  with  simplicity  of  heart  seek  him  earnestly.”  Again, 

HOM.  VOL.  II.  Y 


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LETANIA  MAIORE. 


georne.”  Eft,  ober  witega  be  %am  ylcan  cwceb,  “ Qe  manna 
beam,  demab  rihtlice/’  Eac  ore  Drihten  on  his  godspelle 
cw«b,  " Beob  mildheorte,  swa  swa  eower  Feeder  is.  Eow 
bib  ameten  swa  swa  ge  anteton,  on  bam  ylcan  gemete  be  ge 
mannum  dob.”  Iacobus  se  apostol  be  ban  ylcan  s£de,  “ Se 
be  dom  geset  buton  mildbeortnysse,  him  bi*S  eft  gedemed 
buton  mildheortnysse.”  Isaias  minab  eac  manna  deman, 
“ Helpab  ofsettum,  and  steop-cildum  demab  5 beweriab  wy- 
dewan  wib  wselhreawum  ehterum,  and  breagab  me  sibban. 
pis  s^ede  Drihten,  and  gif  eowere  synna  weeron  wolcn-reade 
a?r  'San,  hi  beob  scinende  on  snawesh  witnysse.  Gif  ge  me 
gehyTa'S,  ge  etaS  pmre  eorSan  g5d ; gif  ge  me  geyrsiaS,  eow 
fomimb  min  swlird.  Wg  'Sam  ‘Se  tala*S,  mid  treowleasum 
m6de,  yfel  to  g6de,  and  g6d  to  yfele ; ^eostru  to  leohte,  and 
leoht  to  beostrum.  Wg  'San  *Se  strang  bi*5  to  swiSlicum 
drencum  and  to  gemencgenne  'Sa  micclan  druncennysse. 
Swiice  gerihtwisiaS  pone  grleasan  for  sceattum,  and  Jram  riht- 
wisum  *etbredab  his  rihtwisnysse  swa.  ForSi  hi  forniinb 
belie  fyr  swa  swa  ceaf,  and  heora  wyrtruma  bib  swa  swa 
windige  ysla.”  Eft  cw*eb  Salomon  be  swilcum  gedwolum, 
“ Hi  blissiaS  on  yfelnysse  and  on  grleasum  ctedura,  and  hi 
step  ne  underfob,  buton  hi  yfel  gefremmon.  And  rihtwisra 
sibftet  is  swiice  scinende  leoht,  and  weaxende  symle  ob  soSre 
fulfremednysse.” 

Se  apostol  awrgt  be  eawfestum  werum,  “ Lufiab,  ge  weras, 
eowere  wif  on  fiwe ; ne  beo  ge  bitere  him  ungebeorhlice,  and 
healdab  eowere  fiwe,  swa  swa  eow  licab  Jwet  eowere  wif  heald- 
on  hi  wib  forligre : pmt  j?aet  se  wer  geWftnab  on  eawbraecum 
wife,  J?«t  gewitnab  Drihten  on  eawbrsecum  were.  Wif  sceo- 
lon  gehyrsumian  heora  werum  gedafenlice,  and  hi  symle 
grwurSian  swa  swa  ggene  hlafordas.”  Ure  Drihten  forbead 
mid  his  ggenum  mube  ba  yfelan  twseinincge  betwux  twain 
gwum  bus : “ Swa  bwS  swa  bis  (ewe  fbrtet,  and  ober  genimb, 
be  bib  )n>nne  eawbrsece  and  eac  forligr.”  Eac  se  be  wifab  on 
bam  fortetenum  wife,  bib  unriht-h£mere  gehgten  fram  Gode. 


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another  prophet  said  on  the  same  subject,  “ Ye  children  of 
men,  judge  rightly.”  Our  Lord  also  in  his  gospel  said,  “ Be 
merciful  as  your  Father  is.  To  you  shall  be  measured  as  ye 
have  measured,  by  the  same  measure  which  ye  give  to  men.” 
James  the  apostle  saids on  the  same,  “ He  who  passeth  judge- 
ment without  mercy  shall  afterwards  be  judged  without 
mercy.”  Isaiah  also  exhorts  the  judges  of  men,  “ Help  the 
oppressed,  and  judge  step-children;  defend  the  widow  against 
cruel  persecutors,  and  rebuke  me  afterwards.  This  said  the 
Lord,  and  if  your  sins  before  were  scarlet,  they  shall  be 
shining  with  the  whiteness  of  snow.  If  ye  obey  me,  ye  shall 
eat  the  good  of  the  earth ; if  ye  anger  me,  my  sword  shall 
consume  you.  Wo  to  them  that  with  truthless  mind  account 
evil  as  good,  and  good  as  evil ; darkness  as  light,  and  light 
as  darkness.  Wo  to  those  that  are  strong  to  powerful  drinks 
and  to  mingle  great  drunkenness.  Such  justify  the  impious 
for  treasures,  and  from  the  righteous  so  take  away  his  righte- 
ousness. Therefore  shall  the  fire  of  hell  consume  them  as 
chaff,  and  their  root  shall  be  as  windy  ashes.”  Again,  Solo- 
mon said  of  such  heretics,  “ They  rejoice  in  evil  and  in 
wicked  deeds,  and  they  take  not  sleep,  unless  they  have  per- 
petrated evil.  And  the  way  of  the  righteous  is  as  it  were  a 
shining  light,  and  ever  waxing  uuto  true  perfection.” 

The  apostle  wrote  of  married  men, " Ye  husbands,  love  your 
lawful  wives ; be  not  bitter  towards  them  unreasonably,  and 
hold  to  your  marriage,  as  it  is  pleasing  to  you  that  your 
wives  hold  themselves  against  adultery : that  which  the  hus- 
band punisheth  in  an  adulterous  wife,  that  the  Lord  punisheth 
in  an  adulterous  husband.  Wives  should  fittingly  obey  their 
husbands,  and  always  honour  them  as  their  own  lords.”  Our 
Lord  with  his  own  mouth  forbade  evil  separation  between  two 
married  persons,  thus : “ Whosoever  forsaketh  his  lawful 
wife  and  taketh  another,  committeth  adultery  and  also  forni- 
cation.” Also  he  who  marries  the  forsaken  wife  is  called  an 

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LETANIA  MAIORE. 


Eft,  gif  wif  awyrpS  hire  Sgenne  wer,  and  oSerne  gecyst,  heo 
biS  BO'S  eawbrace ; ac  gif  hi  sene  tog&S,  hi  Bceolon  eft  ge- 
gadrian,  oSSe  siSSan  w uni  an  sytnle  buton  h&nede.  Twee- 
ming  is  alyfed  pam  Se  lufiaS  swiSor  Sa  healican  clsennysse 
ponne  Sa  hShfullan  galnysse.  Eac  hi  magon  on  sinscipe  hi 
aylfe  bedyglian,  and  hflemed  forgSn,  gif  him  swa  God  ge- 
wissaS.  God  soSlice  fordemS  pa  dyrnan  forlfras,  and  Sa  un- 
riht-hJemeras  on  helle  fordeS,  buton  hi  «r  geendunge  heora 
yfel  gebeton. 

Ne  gesceop  se  iElmihtiga  God  men  for  galnysse,  ac  paet  hi 
gestrynon  mid  gesceade  heora  team,  and  eft  on  heora  ylde 
mid  ealle  paet  forlaeton,  'Sonne  Sees  wifes  innoS  unwaestmbaere 
biS  gehaefd.  God  forgeaf  gescead  menniscum  gesceafte,  and 
ungesceadwisum  nytenum  asetne  timan,  paet  men  sceoldon 
lybban  heora  lif  mid  gesceade,  swa  swa  Sa  claenan  nytenu 
cepaS  heora  timan.  Se  mann  is  gesceapen  to  his  Scyppendes 
anlicnysse,  and  soSlice  Sa  nytenu  sindon  sawullease.  Nu 
biS  mannum  sceamu  piet  ht  mislybban  sceolon,  and  Sa  nytenu 
healdaS  heora  gesetnysse.  Ne  s*$wS  nSn  yrSling  £nne  aecer 
ttiwa,  ne  nan  wer  ne  sceal  his  wife  genealaecan  siSSan  heo 
mid  bearne  swaerlice  gebunden  g«S,  Se-laes  Se  hi  amyrron 
heora  gem^ene  cild.  pis  is  swiSe  befigtyme  eow  to  gehy- 
renne ; gif  we  hit  for6iiwian  dorston,  ne  saede  we  hit  eow. 

Se  Seoda  lareow  leerde  manna  beam,  pae t hi  gehyrsume 
beon  heora  feederum  &;  and  Sam  feederum  bebead,  pfet  hi 
heora  beam  ne  geeebiligdon,  paet  hi  ne  wurdon  gewaehte  Surh 
wacmodnysse.  Eft,  is  awriten  on  oSre  stowe,  “ArwurSa 
Sinne  feeder  and  eac  Sine  moder ; and  se  Se  feeder  oSSe  modor 
manlice  wyrigS,  he  sceal  deaSe  sweltan.  pis  saede  Drihten.” 
Godes  wisdom  saede,  purh  Salomones  muS,  “ Styr  Sinum 
cilde,  and  sleh  hit  mid  gyrde,  and  Su  swa  alyst  his  sawle  fram 
deaSe.  Se  Se  sparaS  his  gyrde,  he  hataS  his  cild ; and  6e  Se 
hit  lufaS,  h$  laerS  hit  anraedlice.”  Cildru  behofiaS  swiSlicere 
steore  and  g6dre  gymene  to  godum  Seawum,  paet  se  wisdom 


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adulterer  by  God.  Again,  if  a wife  casts  off  her  own  husband, 
and  chooses  another,  she  is  a true  adultress  j but  if  they  part 
jointly,  they  shall  come  together  again,  or  afterwards  ever 
continue  without  intercourse.  Separation  is  allowed  to  those 
who  love  exalted  chastity  more  than  anxious  lust.  They  may 
also  conceal  themselves  by  wedlock,  and  forgo  intercourse,  if 
God  so  direct  them.  But  God  condemns  secret  fornicators, 
and  fordoes  adulterers  in  hell,  unless,  before  their  end,  they 
atone  for  their  evil. 

The  Almighty  God  created  not  men  for  lust,  but  that  they 
might  with  discretion  beget  their  family,  and  afterwards,  in 
their  age,  wholly  cease  therefrom,  when  the  woman’s  womb 
is  considered  unfruitful.  God  gave  reason  to  the  human 
creation,  and  to  the  irrational  animals  a fixed  time,  that  men 
might  live  their  life  with  reason,  as  the  pure  animals  ob- 
serve their  times.  Man  is  created  in  his  Creator’s  likeness, 
and  verily  the  beasts  are  soulless.  Now  it  is  a shame  to  men 
that  they  should  mislive,  and  the  beasts  observe  their  esta- 
blished law.  No  husbandman  sows  one  field  twice,  nor 
should  any  man  approach  his  wife,  after  she  goes  heavily 
bound  with  child,  lest  they  destroy  their  common  offspring. 
This  is  very  wearisome  for  you  to  hear ; if  we  had  dared  to 
pass  it  silently,  we  should  not  have  said  it  to  you. 

The  teacher  of  the  gentiles  taught  the  children  of  men,  that 
they  should  ever  be  obedient  to  their  fathers ; and  enjoined 
fathers  not  to  provoke  their  children,  that  they  might  not  be 
excited  through  weakmindedness.  Again,  it  is  written  in 
another  place,  “ Honour  thy  father  and  thy  mother ; and  he 
who  wickedly  curseth  father  or  mother  shall  perish  by  death. 
This  said  the  Lord.”  God’s  wisdom  said,  through  the  mouth 
of  Solomon,  “ Correct  thy  child  and  strike  it  with  the  rod, 
and  thou  so  shalt  redeem  his  soul  from  death.  He  who 
spareth  his  rod  hateth  his  child ; and  he  who  loveth  it,  teach- 
eth  it  soundly.”  Children  require  vigorous  correction  and 
good  heed  to  good  morals,  that  wisdom  may  be  dwelling  in 


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LETANIA  MAIORE. 


mage  on  him  wunigende  beon,  06*86  nele  wunian  on  yfel-wyl- 
lende  sawle,  ne  eac  on  bam  lichaman  ie  lib  under  synnum. 
Se  wisdom  is  h£lig,  and  hine  sylfne  aetbret  fram  modes  hiw- 
unge  and  myndleasum  gebohtum*  Rihtwis  wees  Eli,  and 
he  forwearS  swa-beah  for  his  bearna  synnum,  8a  begen  swul- 
ton  under  sweordes  ecge  for  heora  synlicum  deedum,  and 
heora  fieder  feoll,  foredum  swyran,  on  8am  ylcan  deege, 
Jmrh  Drihtnes  wrace,  forSan  8e  he  ne  styrde  heora  stunt- 
nysse  ^er.  Be  sumum  cilde  we  reedab,  pe  wees  receleaslice 
afedd.  Hit  wolde  wyrian  weelhreawlice  Drihten ; and  se 
feeder  ne  rohte  his  receleasnysse.  pa  eet  nextan  comon 
cwelmbeere  deoflu  swutellice  gesewene,  on  sweartum  hiwe, 
in  to  bam  cilde,  and  hit  sona  hrymde,  u Feeder  min,  feeder 
min,  me  mmab  bas  deoflu and  behydde  his  heafod  on  his 
feeder  bosme,  and  wyrigde  Drihten,  and  swa  gewat  sona  mid 
pam  sweartum  deofliun,  forscyldgod  to  helle.  Dacild  be  bepb 
syferlice  afedde,  and  wib  unbeawum  eallunge  gestyrede,  hi 
gebeob  Gode,  swa  swa  God  sylf  gecweeb,  baba  he  bletsode 
ba  gebrohtan  cild,  and  stede  his  gyngrum,  u Swilcra  is  Godes 
rice.'* 

peowe  men  manode  eac  se  meera  apostol,  pus  to-clypigende, 
“ Eala  ge  beowan,  beob  gehyrsume  eowerum  hlafordum ; 
swa  hweet  swa  ge  wyrcab,  wyrcab  mid  mode,  swa  swa  Gode 
sylfum,  and  he  sylb  eow  mede.  Ne  beowige  ge  to  ansyne,  ac 
mid  anfealdre  heortan,  ne  swilce  beforan  m annum,  ac  mid 
Godes  6gan.M  pa  hlafordas  he  manode  pset  hi  milde  weeron 
heora  beowum  mannum  mid  )?eeslicnysse.  Se  hlaford  and  se 
beowa  geKce  clypiab  to  bam  Heofonlican  Feeder  on  heora  Pat. 
nre.  Begen  hi  sind  men  on  middanearde  acennede,  and  hi 
habbab  eet  Gode  swa  hti  swa  hi  geearniab.  JElc  beowt  bib 
geendod  on  bisum  andweardan  life,  buton  beera  anra  J?e  syn- 
num beowiab,  hi  habbab  ecne  beowt,  and  ba  obre  beob  frige, 
beah  be  hi  on  life  lange  ^er  beowdon. 

Eft,  se  beoda  lareow  l^erde  ba  ncan,  paet  hi  hi  neonhebbon 
on  healicere  modignysse,  ne  heora  hiht  ne  besetton  on  bam 


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them,  which  will  not  dwell  in  a soul  desirous  of  evil,  nor  also 
in  the  body  which  lieth  under  sins.  Wisdom  is  holy,  and 
withdraws  itself  from  simulation  of  mind,  and  from  senseless 
thoughts.  Eli  was  righteous,  and  he,  nevertheless,  perished 
for  his  children’s  sins,  who  both  died  under  the  edge  of  the 
sword  for  their  sinful  deeds,  and  their  father  fell,  and  brake 
his  neck  on  the  same  day,  through  the  Lord’s  vengeance, 
because  he  had  not  before  corrected  their  foolishness.  We 
read  of  a child  that  was  recklessly  nurtured.  It  would  cruelly 
curse  the  Lord ; and  the  father  recked  not  of  its  recklessness. 
At  last  came  deadly  devils  manifestly  seen,  of  black  aspect, 
in  to  the  child,  and  it  forthwith  cried,  “ My  father,  my  father, 
these  devils  are  taking  me and  hid  its  head  in  its  father’s 
bosom,  and  cursed  the  Lord,  and  so  forthwith  departed  with 
the  swart  devils,  condemned  to  hell.  Those  children  that  are 
prudently  nurtured,  and  thoroughly  corrected  against  vices, 
thrive  to  God,  as  God  himself  said,  when  he  blessed  the  chil- 
dren brought  to  him,  and  said  to  his  disciples,  “ Of  such  is 
the  kingdom  of  God." 

The  great  apostle  also  exhorted  serving-men,  thus  address- 
ing them,  “ O ye  servants,  be  obedient  to  your  masters; 
whatsoever  ye  do,  do  with  heart,  as  for  God  himself,  and  he 
will  give  you  meed.  Serve  not  for  appearance,  but  with 
simple  heart,  not  as  it  were  before  men,  but  with  awe  of 
God."  Masters  he  exhorted  to  be  mild  to  their  serving-men 
with  reasonableness.  The  master  and  the  servant  call  alike 
to  the  Heavenly  Father  in  their  Pater  noster.  They  are  both 
men  born  in  the  world,  and  they  will  have  from  God  whatso- 
ever they  shall  have  merited.  Every  servitude  will  be  ended 
in  this  present  life,  save  of  those  only  who  minister  to  sins, 
they  will  have  everlasting  servitude,  and  the  others  will  be 
free,  although  they  in  life  long  before  had  served* 

Again,  the  teacher  of  the  gentiles  taught  the  rich  not  to 
exalt  themselves  with  lofty  pride,  nor  to  set  their  hope  in 


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336 

swicelum  welum,  ac  hibton  on  God,  Juera  g6da  Syllend.  Fela 
sprsec  se  Hselend,  and  hefiglice  be  ncum ; ac  h€  ht  eft  gefre- 
frode,  Sus  fregre  tihtende : “ SyllaS  Sone  ofereacan  eow  to 
selmes-dsedum,  and  efhe  ealle  Sing  eow  beoS  geclsensode. 
Hw<fit  fremaS  senigum  men,  Seah  Se  he  ealne  middaneard  to 
his  an  weald  um  gebige,  gif  h€  ana  losaS  ? ” 

Cypmannum  gedafenaS  J?set  hi  soSfsestnysse  healdon,  and 
heora  sawla  ne  syllon  Surh  swicole  &Sas,  ac  lofian  heora  Sing 
buton  laSre  forsworennysse.  God  soSlice  fordeS  Sa  swicolan 
and  leasan. 

Ealle  we  sceolon  standan  setter  Sisum  life  setforan  Cristes 
dom-setle,  J>aet  selc  Saer  underfS  swa  hwaet  swa  he  on  licha~ 
man  adreali,  oSSe  god  ofye  yfel.  Sfe  ylca  apostol  manode 
eac  Sa  medeman,  J?set  hi  beon  gehealdene  on  heora  bigleofan 
and  scrude.  pearfan  he  lserde  J?set  hi  on  lifes  w£dlunge  ge- 
Syldige  beon,  and  symle  blissian.  Hi  beoS  gesselige,  gif  hi 
soS  lufiaS,  and  buton  biwunge  him  andlyfan  biddaS.  Gif 
hw£  Searfan  forsihS,  he  taelS  his  Scyppend.  Be  untrumum 
mannum  se  iEltnihtiga  cwaeS,  “ Ic  Sreage  and  swinge  }>a  Se 
ic  lufige.”  Paulas  se  apostol  eac  be  Sisum  cwseS,  “Ne 
forgym  Su,  min  beam,  Junes  Drihtnes  steore,  ne  Su  beo 
gewseht  ]>onne  he  Se  J?reaS  : Sone  Se  Drihten  lufaS,  Jnuie  he 
SreaS,  and  soSlice  beswingS  selcne  sunu  Se  he  underfehS.” 
Gif  we  untrume  beoS,  uton  beon  geSyldige,  swa  swa  se 
eadiga  lob  us  eallum  bysnode,  be  Sam  is  nu  l&ngsum  on 
Sisum  lytlum  cwyde  eow  to  gereccenne ; ac  we  r sedaS  pis  eft 
Gif  fis  ungelimpas  on  sehtum  getimiaS,  J?onne  sceole  we 
niman  geSyld  setter  lobe,  seSe  ealle  his  sehta  Snes  dseges  for- 
leas ; ac  hS  hsefde  geSyld,  Jms  cweSende  sona,  “ God  forgeaf 
Sa  sehta,  and  God  hi  eft  setbrsed : sy  his  nama  gebletsod.” 
And  forbser  Jms  eaSelice. 

Menigfealde  beoS  J?ses  Metodan  Drihtnes  egsan  and  swingla 
ofer  scyidigum  mannum,  J?set  Sa  sceortan  witu  Sises  geswinc- 
fullan  lifes  forscyttan  Sa  toweardan,  }?e  nsefre  ne  ateoriaS. 


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treacherous  riches,  but  to  hope'  in  God,  the  Giver  of  good 
things.  Much  spake  Jesus  and  grievously  concerning  the 
rich ; but  he  again  comforted  them,  thus  kindly  inciting  : 
“ Give  your  overplus  in  alms-deeds,  and  lo,  all  things  shall 
be  purified  for  you.  What  doth  it  profit  any  man,  though  he 
bend  all  the  world  to  his  power,  if  he  alone  perish  ? ” 

To  merchants  it  is  fitting  that  they  hold  truth,  and  give 
not  their  souls  through  deceptive  oaths,  but  praise  their 
things  without  hateful  peijury.  Verily  God  will  fordo  the 
cheats  and  liars. 

We  shall  all  stand  after  this  life  before  the  judgement-seat 
of  Christ,  that  each  may  there  receive  whatsoever  he  may 
have  transacted  in  the  body,  either  good  or  evil.  The  same 
apostle  exhorted  also  those  of  middling  condition  to  be  frugal 
in  their  diet  and  clothing.  The  poor  he  taught  to  be  patient 
in  the  indigence  of  life,  and  ever  to  rejoice.  They  will  be 
happy,  if  they  love  truth,  and  without  hypocrisy  pray  to  him 
for  sustenance.  If  any  one  despises  the  poor,  he  calumniates 
his  Creator.  Of  sick  men  the  Almighty  said,  “ I chastise 
and  scourge  those  whom  I love.”  Paul  the  apostle  said  also 
of  these,  “ Be  not  heedless,  my  child,  of  thy  Lord's  correc- 
tion, nor  be  thou  vexed  when  he  chastiseth  thee : whom  the 
Lord  loveth,  him  he  chastiseth,  and  verily  scourgeth  every 
son  that  he  receiveth.”  If  we  are  sick,  let  us  be  patient,  as 
the  blessed  Job  has  given  an  example  to  us  all,  of  which  it  is 
now  longsome  in  this  little  discourse  to  recount  to  you ; but 
we  will  read  this  afterwards.  If  misfortunes  betide  us  in  our 
possessions,  then  should  we  take  patience  after  Job,  who  lost 
all  his  possessions  in  one  day ; but  he  had  patience,  thus  say- 
ing forthwith,  t€  God  gave  the  possessions,  and  God  hath 
taken  them  away:  be  his  name  blessed.”  And  thus  suffered 
easily. 

Manifold  are  the  Lord  Creator’s  terrors  and  scourges  over 
guilty  men,  that  the  short  punishments  of  this  painful  life 
may  prevent  those  to  come,  which  will  never  fail.  The 


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530  LETANIA  MAIORE. 

Se  iGImihtiga  God  cyS  his  godnysse  (is,  and  hwflon  us  ge- 
olaehS,  and  hwflon  eac  beswingS.  Naere  nan  tihting,  gif  he  Us 
ne  olaehte ; naere  nan  rihting,  gif  he  (is  ne  Sreade.  Se  Se  God 
herian  wille  on  his  healicum  wel-daedum,  herige  eac  hine  on 
edleane  and  on  egeslicum  swinglum.  Manega  tacna  and 
micele  yrmSa  becumaS  on  middanearde  ofer  manna  bearnum* 
mdran  and  maran  0'S  j^arn  gemaenan  ende.  Se  Se  aefre  Snrh- 
wunaS  on  anraedum  geleafan,  se  biS  gehe&lden,  swa  swa  se 
Haelend  s£de.  He  het  ds  eac  beon  on  gebedum  wacole, 
gelomlice  ds  biddende  mid  bealdum  geleafan,  |>aet  we  moton 
forfleon  Sa  toweardan  frecednysse,  and  standan  on  gesihSe 
his  soSan  menniscnysse.  Micel  magon  gebedu  mannum 
fremian,  be  Sam  spraec  se  pistol  aet  Syssere  maessan  : past  we 
sceolon  andettan  ure  eynna  gelome,  and  aelc  for  oSerne  ge- 
biddan,  J?aet  we  beon  gehealdene.  Helias  se  witega  wass  ds 
mannum  gelic,  Srowiendlic  swa  swa  we,  and  he  swa-Seah 
abaed  J>aet  ren  waes  forwyrned  Sam  wiSerweardum  folce  to 
Sreora  geara  fyrste,  and  syx  monSa  faece.  He  abaed  eft  siS- 
San  aet  Sam  soSan  Gode,  J?aet  he  renas  forgeaf,  and  eorSlice 
waestmas.  Gif  hwilc  man  gebfgS  oSerne  fram  gedwylde,  he 
alyst  his  sawle  soSlice  fram  deaSe,  and  fela  synna  adylegaS 
Jmrh  Sees  gedwolan  rihtinge.  pis  is  sceortlice  gesaed  : uton 
secgan  word  gyt. 

Se  Seoda  lareow  seede  mancynne,  )>aet  dyrne  forligeras  oSSe 
deofolgyldan,  sceaSan  and  reaferas,  oSSe  reSe  manslagan,  gy t- 
seras  and  drinceras,  pe  dollice  lybbaS,  nabbaS  Codes  nee  on 
rodorlicere  heofonan.  Eac  swylce  drymen,  J?e  mid  dydrunge 
faraS,  and  feondlice  wiccan  and  oSre  wigeleras,  beoS  to  helle 
bescofene  for  heora  scincrseftum.  Oft  ds  men  secgaS  )?aet  hi 
unsynnige  beon,  Seah  Se  hi  leohtlice  mettas  him  on  mdS 
bestingon,  on  swilcum  faesten-dagum  mid  fraecere  gyfernysse, 
and  nellaS  understandan  hd  Adam  ds  forpaerde  Surh  anes 
aepples  Sigene  pe  he  &t  forboden.  Nis  nan  man  fsestende  J?e 
underfehS  mid  muSe  aeniges  gesceaftes  s*d  oSSe  eorSan,  ac 
Sa  beoS  scyldige  Se  Sa  gesetnysse  tobrecaS  j?aere  halgan  gela- 


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Almighty  God  manifests  his  goodness  to  us,  and  sometimes 
caresses  us,  and  sometimes  also  scourges.  There  would  be 
no  excitement,  if  he  caressed  us  not;  there  would  be  no  cor- 
rection, if  he  chastised  us  not.  He  who  will  praise  God  for 
his  noble  benefits,  let  him  also  praise  him  in  retribution  and 
in  terrific  chastisements.  Many  signs  and  many  miseries  will 
come  in  the  world  over  the  children  of  men,  greater  and 
greater  until  the  general  end.  He  who  ever  continues  in 
steadfast  belief  shall  be  saved,  as  Jesus  said.  He  commanded 
us  also  to  be  watchful  in  prayers,  frequently  praying  with 
bold  faith,  that  we  may  escape  from  future  peril,  and  stand  in 
sight  of  his  true  humanity.  Much  can  prayers  profit  men,  of 
which  the  epistle  at  this  mass  spake : That  we  should  fre- 
quently confess  our  sins,  and  each  pray  for  other,  that  we 
may  be  saved.  Elijah  the  prophet  was  like  to  us  men,  pas- 
sible as  we,  and  he,  nevertheless,  obtained  by  prayer  that  rain 
was  denied  to  the  perverse  people  for  a space  of  three  years 
and  six  months.  He  obtained  afterwards  by  prayer  from  the 
true  God,  that  he  gave  rains  and  earthly  fruits.  If  any  man 
turn  another  from  error,  he  truly  redeems  his  soul  from 
death,  and  blots  out  many  sins  by  the  correction  of  the 
heretic.  This  is  shortly  said  : let  us  say  a wotd  yet. 

The  teacher  of  the  gentiles  said  to  mankind,  that  adulterers 
or  idolaters,  thieves  and  robbers,  or  cruel  murderers,  covetous 
men  and  drunkards,  who  foolishly  live,  shall  not  possess 
God’s  kingdom  in  the  ethereal  heaven.  In  like  manner 
wizards,  who  go  about  with  illusion,  and  odious  witches  and 
other  sorcerers,  shall  be  thrust  into  hell  for  their  magic  arts. 
Men  often  say  to  us  that  they  are  sinless,  though  they  lightly 
put  meats  into  their  mouth  on  such  fast-days  with  shameless 
greediness,  and  will  not  understand  how  Adam  ruined  us  by 
the  eating  of  one  apple,  which  he  ate  forbidden.  No  man  is 
fasting  who  receives  in  his  mouth  any  creature  of  sea  or  of 
earth,  but  they  are  guilty  who  break  the  institute  of  the  holy 


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IN  LETANIA  MAIORE.  FERIA  TERTIA. 


•Suuge  mid  unalyfedre  *Bigene,  and  fylla'S  heora  wambe  fra* 
codlice  £r  timan. 

Uton  we  geearnian  J?aet  ece  lif  mid  Gode,  $urh  geswicen- 
ysse  yfeles,  and  $urh  fremminge  godes : £ees  us  getibige  se 
iElmihtiga  Wealdend,  seSe  £ rixa$  on  ecnysse.  Amen. 


ITEM. 

IN  LETANIA  MAIORE.  FERIA  TERTIA. 

MEN  $a  leofostan,  Paulus  se  Apostol,  ealra  iSeoda  lareow, 
awr£t  be  him  sylfum  )?eet  he  wee  re  geleedd  up  to  heofonum, 
otyset  he  becom  to  $eere  ftriddan  heofonan;  and  he  wees 
geleed  to  neorxna-wange,  and  )>eer  iSa  gastlican  dygelnysse 
gehyrde  and  geseah  5 ac  he  ne  cydde  na  eorSlicum  mannum, 
*8a15a  he  ongean  com,  hweet  he  gehyrde  oiSbe  gesawe,  %isum 
wordum  writende  be  him  sylfum : “ Scio  hominem  in  Christo, 
ante  atinos  quatuordecem,  raptum  usque  ad  tertium  coelum ; 
et  iterum  quomodo  raptus  est  in  paradisum,  et  audiuit  archana 
uerba,  quae  non  licet  homini  loqui.”  paet  is  on  Englisc,  “ Ic 
wat  $one  mann  on  Criste,  )>e  wees  gegripen  nu  for  feowertyne 
gearum,  and  geleed  $a  J^riddan  heofenan  5 and  eft  he  wees 
geleed  to  neorxna-wange,  and  *Seer  gehyrde  *Ba  digelan  word 
J>e  n£n  eorSlic  mann  sprecan  ne  m8t.” 

Humeta  raedaB  sume  men  Ba  leasan  gesetnysse,  Be  hi  hataB 
Paulus  gesihBe,  nu  he  sylfe  s*ede  J?eet  he  Ba  digelan  word  ge- 
hyrde, fe  nan  eorBlic  mann  sprecan  ne  mot } 

We  wyllaB  nu  eow  gereccan  oBres  mannes  gesihBe,  Be 
unleas  is,  nu  se  apostol  Paulus  his  gesihBe  mannum  ameldian 
ne  moste. 

Sum  Scyttisc  preost  wees,  gehSten  Furseus,  eeBelboren  for 
worulde,  arwurBes  lifes,  and  gelyfed  swiBe.  He  wees  fram 
cildh&de  gel£red,  on  cleennysse  wunigende,  estful  on  mSde, 


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W 

church  by  unallowed  eating,  and  wickedly  fill  their  belly  be- 
fore the  time. 

Let  us  merit  the  everlasting  life  with  God,  by  cessation 
from  evil  and  by  performance  of  good : may  the  Almighty 
Ruler  grant  us  this  who  ever  reigneth  to  eternity.  Amen. 


ITEM. 

ON  THE  GREATER  LITANY.  TUESDAY. 

MEN  most  beloved,  Paul  the  Apostle,  the  teacher  of  all  the 
gentiles,  wrote  concerning  himself  that  he  was  led  up  to  the 
heavens,  until  he  came  to  the  third  heaven  ; and  he  was  led 
to  paradise,  and  there  heard  and  saw  the  ghostly  secrets ; but 
he  did  not  make  known  to  earthly  men,  when  he  came  back, 
what  he  had  heard  or  seen,  writing  of  himself  in  these  words : 
“ Scio  hominem  in  Christo,  ante  annos  quatuordecim,  raptum 
usque  ad  tertium  ccelum ; et  iterum  quomodo  raptus  est  in 
paradisum,  et  audivit  arcana  verba,  quae  non  licet  homini 
loqui.”  That  is  in  English,  “ I know  a man  in  Christ,  who 
was  snatched  fourteen  years  since,  and  led  unto  the  third 
heaven ; and  again  he  was  led  to  paradise,  and  there  heard 
the  secret  words,  which  no  earthly  man  may  speak.” 

How  do  some  men  read  the  false  composition,  which  they 
call  the  vision  of  Pbul,  when  he  himself  said,  that  he  heard 
the  secret  words,  which  no  earthly  man  may  Bpeak  ? 

We  will  now  recount  to  you  the  vision  of  another  man, 
which  is  true,  since  the  apostle  Paul  might  not  announce  his 
vision  to  men. 

There  was  a Scottish  priest  named  Furseus,  noble-born  in 
the  world's  estimation,  of  honourable  life,  and  great  faith. 
He  was  learned  from  childhood,  living  in  chastity,  devout  in 


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lufigendlic  ou  gesihSe,  and  on  halgum  maegnum  daeghwomlice 
$eonde.  pa  forlet  be  faeder,  and  modor,  and  magas,  and  on 
o$rum  earde  aetheodig  leornode.  iEfter  $isum  aeraerde  myn- 
ster,  and  ^aet  mid  eawfaestum  mannum  geaette.  Eft,  aefter 
fyrste,  getimode  him  untrumnys,  ewa  J?aet  he  wear®  to  forS- 
sifie  gebroht.  pa  genamon  twegen  englas  his  sawle,  and, 
fleogende  mid  hwitum  fySerhaman,  betwux  him  ferodon*  An 
ftridda  engel  fleah  him  aetforan,  gewaepnod  mid  hwitum 
acylde  and  scinendum  swurde*  Da  Sry  englas  gelicere 
beorhtnysse  scmende  waeron,  and  'Saere  sawle  wunderlice 
wynsumnysse  mid  heora  frSera  swege  on  belaeddon,  and  mid 
heora  sanges  dreame  micclum  gegladodon.  Hi  sungon, 
“ Ibunt  sancti  de  uirtute  in  uirtutem;  uidebitur  Deus  deo- 
rum  in  Sion J?aet  is  on  Englisc,  “ Da  halgan  fara$  fram 
mihte  to  mihte ; ealra  goda  God  brS  gesewen  on  Sion/’  Da 
gehyrde  he  eft  olSerne  sang  swilce  uncubue,  manega  $usenda 
engla,  Sus  cweSende,  “Exierunt  obuiam  Christo,”  paet  is, 
t€  Hi  eodon  togeanes  Criste*” 

Hwaet  *Ba,  an  engel  of  $am  npplicum  weredum  bebead  Sam 
gewaepnodum  engle  Se  $a  sawle  gelsedde,  )?aet  hi  eft  ongean 
hi  gelaedan  sceoldon  to  $an  lichaman  pe  heo  of-gelsed  wees, 
pa  cwaeft  se  engel  him  to,  *Se  him  on  ‘Sa  swiSran  hand  fleah, 
Du  scealt  eft  *5inne  lichaman  underfon,  and  agyfan  Gode  Jrinre 
carfulnysse  weorc  and  fremmincge.  Da  cwaeS  se  halga 
Furseus,  J?«et  he  nolde  his  willes  heora  geferraedene  forlaetan. 
Se  engel  him  andwyrde,  ^Efter  ’Sinre  carfulnysse  godre  frem- 
mincge, we  cumaS  eft  to  *Se,  and  $e  genimaS  to  As.  Hi  $a 
sungon,  and  seo  sawul  ne  mihte  undergitan  hti  heo  on  ftone 
lichaman  eft  becom,  for  *Bfles  dreames  wynsumnysse*  Da 
betwux  hancrede  laeg  se  halga  wer  ge-edcucod,  mid  roseum 
hiwe  ofergoten,  and  *5a  licmen  his  neb  Jnerrihte  unwrugon. 
Da  befr&n  Furseus,  hwi  heora  gehlyd  swa  micel  waere,  ottSe 
hwaes  hi  swa  micclum  wundrodon  ? Hi  'Sa  him  andwyrdon, 
and  seedon,  {?®t  he  on  sefnunge  gewite,  and  }>»t  his  lie  liege 
on  flora  ealle  *3a  niht  o$  hancred.  He  $a  up  ges£t,  smea- 


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spirit,  amiable  of  aspect,  and  in  holy  virtues  daily  thriving. 
Then  he  forsook  father,  and  mother,  and  relations,  and 
learned,  a stranger,  in  another  country.  After  this  he  raised 
a mynster,  and  planted  it  with  pious  men.  After  a time 
sickness  befell  him,  so  that  he  was  brought  to  death.  Then 
two  angels  took  bis  soul,  and,  flying  with  white  wings,  bore 
him  between  them.  A third  angel  flew  before  him,  armed 
with  a white  shield  and  a shining  sword.  The  three  angels 
were  shining  with  like  brightness,  and  conveyed  to  the  soul 
wondrous  pleasantness  with  the  sound  of  their  wings,  and 
with  the  melody  of  their  song  greatly  gladdened  it.  They 
sung,  “ Ibunt  saucti  de  virtute  in  virtutem ; videbitur  Deus 
deorum  in  Sion  that  is  in  English,  “The  saints  go  from 
virtue  to  virtue ; the  God  of  all  gods  shall  be  seen  in  Sion/* 
Then  he  heard  afterwards  another,  as  it  were,  unknown  song, 
many  thousand  angels  thus  saying,  “ Exierunt  obviam 
Christo that  is,  “ They  went  to  meet  Christ/* 

Whereupon  an  angel  of  the  celestial  hosts  commanded  the 
angel  who  was  leading  the  soul,  to  lead  it  back  agaiu  to  the 
body  from  which  it  had  been  led.  Then  said  the  angel  to 
him,  who  flew  on  his  right  hand.  Thou  shalt  receive  thy  body 
again,  and  give  to  God  the  work  and  efficacy  of  thy  solicitude. 
Then  said  the  holy  Fureeus,  that  he  would  not  voluntarily 
leave  their  society.  The  angel  answered  him,  After  the  good 
efficacy  of  thy  solicitude,  we  will  come  again  to  thee,  and  will 
take  thee  to  us.  They  then  sung,  and  the  soul  could  not 
understand  how  it  again  came  into  the  body,  by  reason  of  the 
pleasantness  of  the  melody.  Then  about  cockcrowing  the 
holy  man  lay  requickened,  suffused  with  a rosy  hue,  and  the 
corpse-bearers  straightways  uncovered  his  face.  Furseus 
then  asked,  why  their  noise  was  so  great,  or  at  what  they  so 
greatly  wondered  ? They  answered  him,  and  said,  that  he 
had  died  in  the  evening,  and  that  his  corpse  had  lain  on  the 
floor  all  night  till  cockcrowing.  He  then  sat  up,  reflecting 


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IN  LETANIA  MAIORE.  FERIA  TERTIA. 


gende  hia  gesihSe,  and  h€t  bine  huslian,  and  awa  untrura 
leofode  twegen  dagas.  Eft  Sa  on  Saere  ]?riddan  nihte  middan, 
astrehte  his  handa  on  gebedum,  and  bliSe  gewat  of  Sisum 
geswincfiillum  life,  pa  comon  eft  Sa  Sry  fores£dan  englas, 
and  hine  gelaeddon.  Hwaet  Sa  comon  Sa  awirigedan  deoflu 
on  atelicum  hiwe  Saere  sawle  togeanes,  and  heora  in  cwaeS, 
Uton  forstandan  hi  foran  mid  gefeohte.  pa  deoflu  feohtende 
acuton  heora  fyrenan  fl£n  ongean  Sa  sawle,  ac  Sa  deofellican 
fl£n  wurdon  Jraerrihte  ealle  adwaescte  }mrh  Saes  gewaepnodan 
englea  scyldunge.  pa  englas  cwaedon  to  'Sam  awirigedum 
gas  turn,  Hwi  wille  ge  lettan  ure  siSfaet  ? Nis  J>es  man  dael- 
nimend  eowerea  forwyrdes.  Da  wiSerwinnan  cwaedon,  paet 
hit  unrihtlic  waere,  pset  ae  man  Se  yfel  geSafode  sceolde  baton 
wite  to  reate  faran,  Sonne  hit  awriten  is,  J^aet  Sa  beoS  ealawa 
scyldige  )>e  unriht  geSafiaS,  awa  awa  Sa  Se  hit  gewyrcaS.  Se 
engel  Sa  feaht  ongean  Sam  awyrigdum  gastum  to  San  swiSe, 
pad t J?am  halgan  were  wees  geSuht  J?aet  j>aea  gefeohtea  hream  and 
Saera  deofla  gehlyd  mihte  beon  gehyred  geond  ealle  eorSan. 

pa  deofla  eft  cwsedon,  Yfele  spellunge  he  beeode : ne  sceal 
he  ungederod  J>aea  ecan  lifes  brucan.  Se  halga  engel  cwaeS, 
Buton  ge  Sa  heafod-leahtras  him  on  befaeatnian,  ne  6ceal  he 
for  Sam  laeasan  losian.  Se  ealda  wregere  cwaeS,  Buton  ge 
forgifon  mannum  heora  gyltaa,  ne  forgifS  se  Heofonlica  Fseder 
eow  eowere  gyltaa.  Se  engel  andwyrde,  On  hwam  awrac 
yes  man  hia  teonan  ? Se  deofol  cwaeS,  Nis  na  awriten  j>aet  hi 
wrecan  ne  aceolon,  ac,  Buton  ge  forgyfon  of  eowerum  heortum 
wiS  eow  agyltendum.  Se  engel  cwaeS,  Us  biS  gedemed  aet- 
foran  Gode.  Se  ealda  aceocca  eft  cwaeS,  Hit  is  awriten, 
Buton  ge  beon  awa  bilewite  on  unacaeSSignysse  awa  awa  cild, 
nsebbe  ge  infaer  to  heofenan  rice,  pis  bebod  he  nateahwon 
ne  gefylde.  Se  Godea  engel  hine  beladode,  and  cwaeS,  Milt- 
sunge  he  haefde  on  his  heortan,  Seah  Se  he  manna  gewunan 
heolde.  Se  deofol  andwyrde,  Swa  awa  he  J?aet  yfel  of  Sam 
menniscum  gewunan  underfeng,  underfS  he  eac  awa  Jrae t wite 
fram  Sam  upplican  Deman.  Se  halga  engel  cwaeS,  We  beoS 


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WORKS  PUBLISHED. 


Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J*  M*  KEMBLE,  Esq.,  M.A. 

Parts  I.  IL  HI.  IV.  and  V.V  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.  I,  and  Parts  VI.  VH.and 
VIII.,  being  Parts  I.  IL  and  III.  of  Vol.  II.  of  THE  HOMILIES 
OF  jELFRIC,  edited  by  BENJAMIN  THORPE,  Eq,  F.S.A. 

Part  I.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN,  edited  by  J.  M.  KEMBLE,  Esq,  M.A. 


WORKS  IN  IMMEDIATE  PREPARATION. 

Part  IX.  of  the  HOMILIES. 

Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
Ac. 

Part  H.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 

ST.  ETHELWOLD'S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY,  Esq.,  Fellow  of  Brasenose  College,  Oxford. 


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JSLFRIC  SOCIETY. 


THE  HOMILIES 


ANGLO-SAXON  CHURCH. 


THE  HOMILIES  OF  iELFRIC, 


ENGLISH  TRANSLATION. 


By  BENJAMIN  THORPE,  Esq.,  F.S.A. 


VOL.  II.  PART  IX. 


LONDON: 

PRINTED  FOR  THE  J3LFRIC  SOCIETY. 
MDCCCXLVI. 


FBINTSD  BY  B1CBABD  AND  JOBN  B.  TAYLOB,  BSD  LION  COUBT,  VLBBT  tTBBBT. 


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337 


on  his  vision,  and  bade  them  housel  him,  and  thus  sick  lived 
two  days.  Then  again,  on  the  third  midnight,  he  stretched 
forth  his  hands  in  prayer,  and  blithely  departed  from  this  toil- 
some life.  Then  came  again  the  three  aforesaid  angels,  and 
led  him.  Whereupon  came  the  accursed  devils  with  horrid 
aspect  towards  the  soul,  and  one  of  them  said.  Let  us  obstruct 
them  with  battle.  The  devils  then  fighting  shot  their  fiery 
darts  against  the  soul,  but  the  devilish  darts  were  straight- 
ways  all  extinguished  by  the  shielding  of  the  armed  angel. 
The  angels  said  to  the  accursed  spirits,  Why  will  ye  hinder 
our  journey  ? This  man  is  not  a party  to  your  ruin.  The 
adversaries  said  that  it  was  unjust,  that  a man  who  had  con- 
sented to  evil  should  go  to  rest  without  punishment,  when  it 
is  written,  that  they  are  as  guilty  who  consent  to  wrong  as 
they  who  perpetrate  it.  The  angel  then  fought  against  the 
accursed  spirits  so  vigorously,  that  it  seemed  to  the  holy  man 
that  the  cry  of  the  battle  and  the  noise  of  the  devils  might 
be  heard  over  all  the  earth. 

The  devils  again  said,  Evil  discourse  he  practised : he  shall 
not  unhurt  enjoy  the  everlasting  life.  The  holy  angel  said. 
Unless  ye  can  fix  on  him  the  deadly  sins,  he  shall  not  perish 
for  the  less.  The  old  accuser  said,  Unless  ye  forgive  men 
their  sins,  the  Heavenly  Father  will  not  forgive  you  your 
sins.  The  angel  answered,  On  whom  has  this  man  avenged 
his  injuries  ? The  devil  said,  It  is  not  written  that  they  shall 
not  take  vengeance,  but,  Unless  ye  forgive  from  your  hearts 
those  sinning  against  you.  The  angel  said,  We  shall  be 
judged  before  God.  The  old  devil  again  said,  It  is  written. 
Unless  ye  be  as  meek  in  innocence  as  a child,  ye  will  not 
have  entrance  into  the  kingdom  of  heaven.  This  command- 
ment he  has  in  no  wise  fulfilled.  The  angel  of  God  absolved 
him,  and  said,  Mercy  he  had  in  his  heart,  though  he  observed 
the  usage  of  men.  The  devil  answered,  As  he  received  that 
evil  from  human  usage,  let  him  also  so  receive  the  punishment 
from  the  Judge  above.  The  holy  angel  said,  We  shall  be 

HOM.  VOL.  II.  Z 


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IN  LETANIA  MAIORE.  FERIA  TERTIA . 


aetforan  Gode  gesemde.  pa  wi5erwinnan  wurdon  5a  ofer- 
swi5de,  jmrh  5*es  engles  gewinne  and  ware. 

Da  het  se  halga  engel  yone  eadigan  wer  beseon  to  mid- 
danearde.  He  5a  beheold  underblec,  and  geseah  swilce  an 
5eostorful  dene,  swi5e  ni5erlic ; and  geseah  5aer  feower 
orm^ete  fyr  atende : and  se  engel  cwae5  him  to,  pas  feower 
fyr  ontenda5  ealne  middaneard,  and  onsela5  J>aera  manna  sawla 
ye  heora  fulluhtes  andetnysse  and  behat  5urh  forgaegednysse 
awsegdon.  p»t  au  fyr  ontent  |>ae ra  manna  sawla  5e  leasunge 
lufedon ; J>aet  o5er  5ara  5e  gytsunge  filigdon ; feet  5ridde 
faera  ye  ceaste  and  twyrsednysse  styredon ; pae t feor5e  fyr 
forbaeru5  faera  manna  sawla  ye  facn  and  arleasnysse  beeodon. 
Da  genealaehte  )?aet  fyr  5am  halgan  were,  and  he  sona  afyrht 
to  5an  engle  cwee5,  paet  fyr  genealaehS  wi5  nun.  Se  engel 
andwyrde,  Ne  byrn5  on  5e  Jnirh  wite,  J>aet  paet  5u  on  life  ne 
onaeldest  5urh  leahtras.  peah  5e  pis  fyr  egeslic  sy  and  micel, 
)?eah-hwae5ere  hit  onael5  aslcne  be  his  gewyrhtum.  Swa  swa 
se  lichama  bi5  ontend  5urh  unalyfede  lustas,  swa  eac  byrn5 
seo  sawul  5urh  neadwis  wite.  Se  gewaipnode  engel  5a  fleah 
him  aetforan,  todeelende  5one  lig,  and  5a  o5re  twegen  him 
flugon  on  twa  healfa,  and  hine  wi5  J^aes  fyres  frecednysse  ge- 
scyldon.  pa  deoflu  5a  mid  gefeohte  ongean  5a  sawle  scuton, 
and  heora  an  to  5am  englum  cwae5,  Se  5eowa  5e  wat  his 
hlafordes  willan,  and  nele  hine  gefremman,  sceal  beon  gewit- 
nod  mid  micclum  wituni.  Se  halga  engel  befran,  Hwaet  ne 
gefylde  ye s man  his  Hlafordes  willan  ? Se  sceocca  andwyrde, 
Hit  is  awriten,  y&t  se  healica  God  bata5  unrihtwisra  gife. 
He  haefde  genumen  lytle  aer  sumne  cla5  set  anum  swyltendum 
men.  pa  cwae5  se  engel,  He  gelyfde  pset  gehwilc  5e  him 
lenige  gife  sealde,  behreowsunge  on  life  gedyde.  Se  deofol 
andwyrde,  iErest  he  sceolde  heora  dsedbote  afandian,  and 
si55an  heora  sylene  underfon.  Se  engel  andwyrde,  Uton 
sceotan  to  Godes  dome.  Se  awyrigeda  gast  andwyrde,  God 
gecwae5,  jiaet  celc  synn  5e  naere  ofer  eorSan  gebet,  sceolde 
beon  on  5issere  worulde  gedemed.  pcs  mann  ne  geclaensode 


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339 


reconciled  before  God.  The  adversaries  were  then  overcome, 
through  the  angel’s  fighting  and  caution. 

The  holy  angel  then  bade  the  blessed  man  look  on  the 
world.  He  then  looked  back,  and  saw,  as  it  were,  a dark 
dell,  very  low  $ and  saw  there  four  immense  fires  kindled  : 
and  the  angel  said  to  him,  These  four  fires  will  consume  all 
the  world,  and  burn  the  souls  of  those  men  who  through 
transgression  have  made  void  the  confession  and  promise  of 
their  baptism.  That  one  fire  will  burn  the  souls  of  those 
men  that  loved  leasing ; the  second,  of  those  that  followed 
covetousness ; the  third,  of  those  that  stirred  up  strife  and 
discord  ; the  fourth  fire  will  burn  the  souls  of  those  men  who 
have  practised  fraud  and  improbity.  The  fire  then  approached 
the* holy  man,  and  he  forthwith  terrified,  said  to  the  angel. 
The  fire  approaches  me.  The  angel  answered,  That  will  not 
burn  thee  for  a punishment  which  thou  hast  not  in  life  kindled 
by  sins.  Though  this  fire  is  terrible  and  great,  nevertheless, 
it  burns  every  one  according  to  his  works.  As  the  body  is 
inflamed  by  unallowed  lusts,  so  also  bums  the  soul  in  inevi- 
table punishment.  The  armed  angel  then  flew  before  him, 
parting  the  flame,  and  the  other  two  flew  at  his  two  sides,  and 
shielded  him  from  the  peril  of  the  fire.  The  devils  then  in 
fight  shot  towards  the  soul,  and  one  of  them  said  to  the 
angels.  The  servant  who  knows  his  master’s  will,  and  will  not 
execute  it,  shall  be  punished  with  great  punishments.  The 
holy  angel  asked,  In  what  has  this  man  not  fulfilled  his 
Master’s  will  ? The  devil  answered.  It  is  written,  that  the 
God  on  high  hateth  the  gift  of  the  unrighteous.  He  had 
taken  a little  before  a garment  of  a dying  man.  Then  said 
the  angel.  He  believed  that  every  one  that  had  given  him  any 
gift,  had  shown  penitence  in  life.  The  devil  answered,  First 
he  should  have  proved  their  repentance,  and  then  received 
their  gift.  The  angel  answered.  Let  us  refer  to  the  judgement 
of  God.  The  accursed  spirit  answered,  God  said,  that  every 
sin  that  was  not  atoned  for  on  earth,  should  be  judged  in  this 

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his  synna  on  eor$an,  ne  her  n£n  wite  ne  underfeh?  : hwter  is 
nu  Godes  rihtwisnys  ? Se  engel  hi  ftreade,  and  cwaeiS,  Ne 
tfle  ge  to  dyrstelice,  forSan  iie  ge  nyton  Godes  digelan  domas. 
Se  deofol  andwyrde,  Hwaet  is  her  bedigelod  ? Se  engel  cwaeiS, 
JEfre  biS  Godes  mildheortnys  mid  ]>am  men,  )>a  hwile  $e  'Saer 
br8  gewened  aenig  behreowsung.  Se  deofol  andwyrde,  Nis 
nu  his  tima  to  behreowsienne,  on  Syssere  stowe.  Se  engel 
andwyrde,  Nyte  ge  $a  micclan  deopnysse  Godes  gerynu? 
Weald  ^eah  him  beo  alyfed  gyt  behreowsung.  pa  cwae'S  sum 
o$er  deofol.  Hit  is  awriten,  Lufa  ftinne  nextan  swa  swa  *5e 
sylfne.  Se  engel  andwyrde,  pes  wer  dyde  god  his  nextan. 
Se  wifterwinna  andwyrde,  Nis  na  genoh  paat  man  his  nextan 
god  do,  buton  he  hine  lufige  swa  swa  hine  sylfne.  Se  halga 
engel  andwyrde,  pa  godan  daeda  sind  geswutelunga  $aere 
softan  lufe,  and  God  forgylt  aelcum  men  be  his  daedum. 
Hwaet  se  deofol  Sa  mid  hospe  cwaeS,  pes  mann  behet  J>ae t 
he  wolde  ealle  woruld-fting  forhEtan,  and  he  slSSau  lufode 
woruld-$ ing  ongean  his  agen  behat,  and  ongean  )?aes  apostoles 
bebode,  \>e  cwaeS,  Ne  lufige  ge  $isne  middaneard,  ne  Sing 
•JSe  on  middanearde  sind.  Se  halga  engel  andwyrde,  Ne  lufode 
he  woruldiice  aehta  for  his  neode  Ena,  ac  todaelenne  eallum 
waedliendum.  Se  ealda  wregere  eft  cwaeS,  Hit  is  awriten, 
Buton  )>u  gestande  iSone  unrihtwisan,  and  him  his  unrihtwis- 
nysse  secge,  ic  ofga  his  blodes  gyte  aet  Simnn  handum.  pes 
mann  nolde  cySan  Sam  syngigendum  heora  synna.  Se  engel 
cwaeiS,  Hit  is  awriten  be  $am  yfelum  timan,  paet  se  snotera 
sceal  suwian,  Sonne  he  gesihS  J>aet  seo  bodung  naefiS  naenne 
forSgang. 

On  eallum  -Sisum  geflitum  waes  iSaera  deofla  gefeoht  swrSe 
stiSlic  ongean  'Sa  sawle  and  Sa  halgan  englas,  o'SJ’aet  $urh 
Godes  d6m  *Sa  wrSerwinnan  wurdon  gescynde,  and  se  halga 
wer  Sa  wearS  mid  ormaetum  leohte  befangen.  pa  beseah  he 
up,  and  geseah  fela  engla  werod  on  micelre  beorhtnysse  sci- 
nende,  and  $aera  halgena  sawla  wi$  his  fleogende  mid  unasec- 
gendiicum  leohte,  and  afligdon  $a  deofiu  him  fram,  and  }>aes 


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world.  This  man  cleansed  'not^his  sins  on  earth,  nor  here 
receives  he  any  punishment : where  now  is  God’s  justice  ? 
The  angel  rebuked  them,  and  said,  Blame  not  too  presumptu- 
ously, for  ye  know  not  God’s  secret  judgements.  The  devil 
answered,  What  is  here  secret  ? The  angel  said.  Ever  will 
God’s  mercy  be  with  a man,  while  there  is  any  penitence 
hoped  for.  The  devil  answered,  It  is  not  now  his  time  to 
repent,  in  this  place.  The  angel  answered,  Know  ye  not  the 
great  deepness  of  God’s  mysteries  ? Repentance  may  yet  be 
allowed  him.  Then  said  another  devil,  It  is  written.  Love 
thy  neighbour  as  thyself.  The  angel  answered.  This  man  did 
good  to  his  neighbour.  The  adversary  answered.  It  is  not 
enough  that  a man  do  good  to  his  neighbour,  unless  he  love 
him  as  himself.  The  holy  angel  answered.  Good  deeds  are  a 
manifestation  of  true  love,  and  God  requites  every  man  ac- 
cording to  his  deeds.  Whereupon  the  devil  said  tauntingly. 
This  man  promised  that  he  would  forsake  all  worldly  things, 
and  he  afterwards  loved  worldly  things  against  his  own  pro- 
mise, and  against  the  apostle’s  command,  who  said.  Love  not 
this  world,  nor  the  things  which  are  in  the  world.  The  holy 
angel  answered,  He  loved  not  worldly  possessions  for  his 
need  alone,  but  to  distribute  to  all  the  poor.  The  old  accuser 
again  said,  It  is  written,  Unless  thou  correct  the  unrighteous, 
and  say  unto  him  his  unrighteousness,  I will  require  his 
bloodshed  at  thy  hands.  This  man  would  not  make  known 
to  the  sinning  their  sins.  The  angel  said,  It  is  written  of  the 
evil  time,  that  the  wise  shall  be  silent,  when  he  sees  that 
his  preaching  hath  no  success. 

In  all  these  disputes  the  fighting  of  the  devils  was  very 
obstinate  against  the  soul  and  the  holy  angels,  until,  through 
God’s  doom,  the  adversaries  were  confounded,  and  the  holy 
man  was  then  invested  with  an  immense  light.  He  then 
looked  up,  and  saw  a host  of  many  angels  shining  with 
great  brightness,  and  the  souls  of  the  holy  flying  towards  him 
with  indescribable  light,  and  put  the  devils  to  flight  from 


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IN  LETANIA  MAIORE.  FERIA  TERTIA. 


fyres  Sgan  him  fram  adydon.  pa  gecneow  he  betwux  'Sam 
halgum  twegen  SrwurSe  sacerdas,  j>e  *er  on  life  wseron  his 
landes  menn  swiSe  namcuSe.  Hi  Sa  geuealsehton,  and  him 
cuSlice  to  sprsecon.  An  Ssera  hatte  Beanus,  oSer  Meldanus. 
pa  wearS  Sa  geworden  micel  smyitnys  Saere  heofenan,  and 
twegen  englas  flugon  swilce  Surh  anre  duna  in  to  Saere  heo- 
fenan, and  Sa  sloh  Seer  micel  leoht  lit  lefter  Sam  englum,  and 
wies  gehyred  feower  engla  weroda  sang,  Sus  cweSende, 
“ Sanctus,  sanctus,  sanctus  Dorainus  Deus  sabaoth.”  Da 
saede  se  engel  'Sam  eadigan  were,  past  se  dream  waere  of  Sam 
upplicum  werode,  and  het  hine  georne  }>aes  heofonlican  sanges 
hlystan,  and  cwaeS,  SoSlice  on  Sisum  heofenlicum  nee  ne 
becymS  naefre  unrotnys  baton  for  manna  lyre. 

Eft  Sa  comon  fleogende  of  Saere  heofenlican  digelnysse 
englas,  and  cyddon  }>aet  he  sceolde  eft  to  worulde  gecyrran. 
Furseus  Sa  wearS,  Jmrh  Sas  bodunge  ablieged,  and  Sa  twegen 
fores£dan  sacerdas  abaedon  aet  Sam  englum  j>aet  hi  moston 
hine  gesprecan,  and  ewaedon  him  to,  Hwaes  ondr^etst  Su  Se  ? 
Anes  daeges  faereld  jm  haefst  to  siSigenne.  Furseus  Sa  befrSn 
be  geendunge  juses  middaneardes.  HI  ewaedon,  Ne  biS  seo 
geendung  jjyssere  worulde  na  gyt,  Seah  Se  heo  gehende  sy, 
ac  mancynn  biS  geswenct  mid  hungre  and  mid  ewealrae. 
purh  feower  Sing  losiaS  manna  sawla,  J>aet  is,  Surh  leahtras, 
and  Surh  deofles  tihtinge,  and  Surh  lareowa  gymeleaste,  and 
Surh  yfele  gebysnunge  unrihtwisra  heafod-manna.  Ofer  Sam 
ISreowum  is  Godes  yrre  swySost  astyred,  forSan  Se  hi  for- 
gymeleasiaS  J>a  godcundan  bee,  and  ymbe  Sa  woruld-Sing 
eallunge  hdgiaS.  Biscopum  and  sacerdum  gedafenaS  paet  hi 
heora  lare  gym  on,  and  Sam  folce  heora  Searfe  seegon.  Myn- 
ster- mannum  gedafenaS  J>ae t hi  on  stilnysse  heora  Ilf  adreo- 
gon.  pu  soSlice  cyS  jrine  gesihSe  on  middanearde,  and  beo 
hwiltidum  on  digelnysse  and  hwlltidum  betwux  mannum. 
Donne  Su  on  digelnysse  beo,  heald  Jionne  geornlice  Godes 
beboda  5 and  eft,  Sonne  jm  Qt-fierst,  betwux  mannum,  far  for 


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him,  and  turned  away  from  him  the  terror  of  the  fire.  Then 
he  knew  among  the  holy  two  venerable  priests,  who  before  in 
life  had  been  his  countrymen,  very  celebrated.  They  ap- 
proached, and  spoke  to  him  familiarly.  One  of  them  was 
called  Beanus,  the  other  Meldanus.  Then  was  there  a great 
serenity  in  the  heaven,  and  two  angels  flew,  as  it  were,  through 
a hill  into  heaven,  and  then  a great  light  darted  out  there 
after  the  angels,  and  the  song  of  four  hosts  of  angels  was 
heard,  thus  saying,  “Sanctus,  sanctus,  sanctus  Dominus 
Deus  sabaoth.”  Then  said  the  angel  to  the  blessed  man, 
that  the  melody  was  from  the  celestial  host,  and  bade  him 
listen  attentively  to  the  heavenly  song,  and  said.  Verily  into 
this  heavenly  realm  sadness  never  comes  save  for  men's 
perdition. 

Again  there  came  angels  flying  from  the  heavenly  secrecy, 
and  declared  that  he  should  again  return  to  the  world.  Fur- 
seus  was  then,  through  this  announcement,  astounded,  and 
the  two  aforesaid  priests  obtained  from  the  angels  that  they 
might  speak  to  him,  and  said  to  him.  What  dost  thou  dread  ? 
Thou  hast  one  day’s  journey  to  travel.  Furseus  then  inquired 
concerning  the  ending  of  this  world.  They  said,  The  ending 
of  this  world  will  not  be  yet,  though  it  be  near,  but  mankind 
will  be  afflicted  with  famine  and  with  pestilence.  Through 
four  things  the  souls  of  men  perish,  that  is,  through  sins,  and 
through  the  instigation  of  the  devil,  and  through  the  heed- 
lessness of  teachers,  and  through  evil  example  of  unrighteous 
chiefs.  Over  the  teachers  is  God’s  ire  most  excited,  because 
they  neglect  the  divine  books,  and  are  wholly  solicitous  about 
worldly  things.  To  bishops  and  priests  it  is  fitting  that  they 
attend  to  their  doctrine,  and  say  to  the  people  their  need.  To 
monastic  men  it  is  fitting  that  they  lead  their  lives  in  still- 
ness. Do  thou  make  known  thy  vision  in  the  world,  and  be 
sometimes  in  privacy,  and  sometimes  among  men.  When 
thou  art  in  privacy,  hold  sedulously  the  commandments  of 
God ; and  again,  when  thou  goest  out  among  men,  go  for 


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heora  sawla  hselu,  na  for  woruldlicum  gestreonum.  Ne  beo 
$u  earful  ymbe  woruldlicum  gestreonum,  ac  miltsa  eallum 
$inum  wiSerwinnum  mid  hluttre  heortan,  and  agyld  god  for 
yfele,  and  gebide  for  $inum  feondum.  Beo  *Su  swa  swa  ge- 
treowe  dibtnere,  and  n£n  $ing  $e  ne  geahnige,  buton  bigleofan 
and  scrude.  Afed  Sinne  liebaman  mid  alyfedum  mettum, 
and  aelc  yfel  forseoh.  iEfter  $isum  mynegungum  and  menig- 
fealdum  oSrum  larum,  gewende  eal  ]net  heofenlice  werod  up 
to  $am  heofonlicum  iSrymme,  and  $a  twegen  sacerdas.  Bean  us 
and  Meldanus,  samod.  Furseus  soSlice  mid  $am  $rym  en- 
glum  gewende  to  eorSan. 

Hi  becomon  $a  eft  to  8am  witniendlicum  fyre,  and  se  ge- 
w&pnoda  engel  rymde  him  weg  Jmrh  pgefc  fyr,  todaelende  $one 
lig  on  em-twa.  Hwaet  *3a  deoflu  $a  scuton  of  8am  fyre,  and 
awurpon  ane  unrihtwise  sawle  byrnende  uppon  8am  eadigan 
were  Furseum,  swa  fret  bis  sculdor  and  his  hleor  wurdon 
ontende  mid  8am  witniendlicum  fyre.  Furseus  oneneow 
sona  $a  sawle ; se  wees  his  tdn-man  &x  on  life,  and  he  genam 
set  his  lice  sumne  cBHS,  swa  swa  we  lytle  rfer  eow  s£don.  pa 
englas  $a  gelsehton  $a  sawle,  and  wurpon  eft  into  8am  fyre. 
Da  cwse$  sum  $sera  deofla,  Swa  swa  $u  underfenge  rier  his 
g5d,  swa  $u  scealt  be6n  his  efenhlytta  on  his  witum.  Godes 
engel  andwyrde,  Ne  underfeng  he  his  $ing  for  n£nre  gyt- 
sunge,  ac  for  his  sawle  alysednysse : and  fyr  sona  geswtfc. 
pa  cwseiS  se  Godes  engel  to  8am  were  Furseum,  pset  J>aet  $u 
sylf  onseldest,  peet  barn  on  $e.  Gif  $u  ne  underfenge  Jnses 
synfullan  marines  reaf  set  his  for$si$e,  ne  mihte  his  wite  $e 
derian.  Boda  nu  eallum  mannum  daklbote  to  donne,  and 
andetnysse  to  sacerdum,  o$  $a  endenextan  tide  heora  lifes ; 
ac  swa-$eah  nis  to  underfSnne  nanes  synfulles  mannes  sehta 
on  his  geendunge,  ne  his  lie  ne  sy  on  haligre  stowe  bebyriged  j 
ac  beo  him  gessed,  £r  he  gewite,  $a  teartan  witu,  J?set  his 
heorte  mid  $sere  biternysse  beo  gehrepod,  pset  he  eft  mage  set 
sumon  ssele  beon  geclsensod,  gif  he  his  unrihtwisnysse  huru 
on  his  fcrSsiSe  behreowsaft,  and  genihtsumlice  selmessan 


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the  salvation  of  their  souls,  not  for  worldly  gains*  Be  not 
solicitous  about  worldly  gains,  but  be  merciful  to  all  thy  ad- 
versaries with  pure  heart,  and  requite  good  for  evil,  and  pray 
for  thy  enemies.  Be  as  a true  steward,  and  appropriate  no- 
thing to  thyself,  but  sustenance  and  raiment.  Feed  thy  body 
with  allowed  meats,  and  despise  every  evil.  After  these  ad- 
monitions and  other  manifold  instructions,  all  the  heavenly 
host  went  up  to  the  heavenly  company,  and  the  two  priests, 
Beanus  and  Meldanus,  with  them.  But  Furseus  with  the 
three  angels  returned  to  earth. 

They  then  came  again  to  the  penal  fire,  and  the  armed 
angel  cleared  the  way  for  him  through  the  fire,  dividing  the 
flame  in  two.  The  devils  then  shot  from  the  fire,  and  cast 
an  unrighteous  soul  burning  upon  the  blessed  man  Furseus, 
so  that  his  shoulder  and  his  face  were  burnt  by  the  penal  fire. 
Furseus  instantly  knew  the  soul;  he  had  formerly  in  life 
been  his  townsman,  and  he  had  taken  a garment  from  his 
corpse,  as  we  said  to  you  a little  before.  The  angels  then 
seized  the  soul,  and  cast  it  again  into  the  fire.  Then  said 
one  of  the  devils,  As  thou  before  didst  receive  his  property, 
so  shalt  thou  be  his  associate  in  his  torments.  God’s  angel 
answered.  He  received  not  his  property  from  any  covetous- 
ness, but  for  the  redemption  of  his  soul : and  the  fire  instantly 
ceased.  Then  said  God’s  angel  to  the  man  Furseus,  That 
which  thou  thyself  hast  kindled,  that  burned  on  thee.  If 
thou  hadst  not  received  the  garment  of  this  sinful  man  at  his 
decease,  his  torment  could  not  have  injured  thee.  Preach 
now  to  all  men  to  repent  and  make  confession  to  priests, 
until  the  last  hour  of  their  lives ; but  yet  the  possessions  of 
no  sinful  man  are  to  be  received  at  his  end,  nor  let  his  corpse 
be  buried  in  a holy  place ; but  ere  he  departs  let  be  said  to 
him  the  sharp  torments,  that  his  heart  may  be  touched  with 
the  bitterness,  that  he  may  at  some  time  after  be  purified,  if 
he  at  least  at  his  departure  repent  of  his  unrighteousness,  and 
distribute  alms  abundantly.  But  let  not  the  priest  receive 


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IN  LETANIA  MAIORE.  FERIA  TERTIA. 


daelS.  Ne  underfS  se  sacerd  swa-Seah  nan  'Sing  ]raes  synfullan 
mannes  aehta ; ac  hi  man  daele  Searfum  set  his  byrgene. 

Mfter  Sissere  spraece  comon  Sa  englas  mid  )>aere  sawle, 
and  gesaeton  uppon  Saere  cyrcan  hrofe,  J>aer  J?aet  lie  laeg  mid 
mannum  besett ; and  Sa  englas  hine  heton  oncuawan  his 
igenne  lichaman,  and  hine  eft  underfill,  Furseus  Sa  beseah 
to  his  lichaman  swilce  to  uncuSum  hreawe,  and  nolde  him 
genealaecan,  Se  halga  engel  cwaeS,  Hwf  onscunast  Su  to 
underfSnne  Jnsne  lichaman,  ]>one  Se  Su  miht  buton  leahtra 
gewinne  heonou-forS  habban  ? SoSlice  Jm  oferswiSdest  on 
Sissere  gedrefednysse  )>a  unalyfedlican  lustas,  j?set  hi  heonon- 
forS  ongean  J?e  naht  ne  magon,  pa  geseah  he  geopenian  his 
lichaman  under  Sam  breoste,  and  se  engel  him  cwaeS  to, 
Donne  Su  ge-edcucod  byst,  ofergeot  Smne  lichaman  mid  fant- 
waetere,  and  }>u  ne  gefretst  nine  sarnysse  buton  Sam  baemette 
|?e  Su  on  Sam  fyre  gelaehtest.  Do  well  on  ealluin  Sinum  life, 
and  we  siSSan  aefter  Sinum  welched um  bliSne  Se  eft  genimaS 
to  tis. 

Se  halga  wer  Furseus  aris  Sa  cf  deaSe  oJ>re  siSe,  and  geseah 
him  onbuton  micele  menigu  laewedra  manna  and  gehidodra, 
and  mid  micelre  geomerunge  heora  mennisce  anginn  and 
dysig  bemaende.  He  gesaet  Sa,  and  saede  be  endebyrdnysse 
ealle  his  gesihSe,  J>e  him  Surh  Godes  englum  on  Saere  hwile 
geswutelod  waes.  He  wearS  begoten  mid  fant-waetere,  swa 
swa  se  engel  het,  waes  Seah  }>aet  baeniet,  ye  he  gelaehte  aet  Sam 
unrihtwisum  were, on  his  sculdre  and  on  ansyne  aefre  geseweu, 
Micel  wonder  pact  hit  wearS  gesyne  on  Saui  lichaman,  )>aet 
J?aet  seo  sawul  ana  underfeng ! He  ferde  Sa  geond  eal  Yrrland 
and  ScStland,  bodiende  Sa  Sing  ye  he  geseah  and  gehyrde, 
and  waes  mid  Godes  gife  wuuderlice  afylled,  nines  eorSlices 
Singes  wilnigende.  Eallum  godum  mannum  he  waes  lufiend- 
lie,  unrihtwisum  and  synfullum  egeslic.  On  godcundum 
wundrutn  he  scein,  and  afligde  deoflu  frara  ofsettum  mannum, 
and  Searfan  gehyrte.  Ferde  Sa  twelf  gear  swa  bodiende 
betwux  Yrum  and  Scottum,  and  siSSan  ofer  eal  Angelcynn, 


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anything  of  the  sinful  man’s  possessions;  but  let  them  be 
distributed  to  the  poor  at  his  grave. 

After  this  speech  the  angels  came  with  the  soul,  and  set  it 
on  the  roof  of  the  church,  where  the  corpse  lay  surrounded 
with  people ; and  the  angels  bade  him  recognise  his  own 
body,  and  again  assume  it.  Furseus  then  looked  on  his  body 
as  on  an  unknown  corpse,  and  would  not  approach  it.  The 
holy  angel  said,  Why  sbunnest  thou  to  receive  this  body, 
which  thou  mayest  without  the  strife  of  sins  henceforth 
have?  Verily  thou  hast  in  this  tribulation  overcome  unallowed 
lusts,  so  that  they  henceforth  may  have  no  power  against 
thee.  He  then  saw  his  body  opened  under  the  breast,  and 
the  angel  said  to  him.  When  thou  shalt  be  requickened, 
sprinkle  thy  body  with  font-water,  and  thou  wilt  feel  no  sore- 
ness, save  the  burn  that  thou  caughtest  in  the  fire.  Do  well 
in  all  thy  life,  and  we  then  after  thy  good  deeds  will  agaiu 
take  thee  happy  to  us. 

The  holy  man  Furseus  arose  from  death  a second  time,  and 
saw  about  him  a great  multitude  of  men,  lay  and  ecclesias- 
tical, and  with  great  lamentation  bewailed  their  human  under- 
takings and  folly.  He  sat  then,  and  said  in  order  all  his 
vision,  which  to  him,  through  God’s  angels,  in  that  while 
had  been  shown.  He  was  sprinkled  with  font-water,  as  the 
angel  had  ordered,  yet  was  the  burn,  that  he  had  caught  from 
the  unrighteous  man,  on  his  shoulder  and  on  his  face  ever 
visible.  A great  wonder  that  that  was  seen  on  the  body 
which  the  soul  only  had  received ! He  weut  then  over  all 
Ireland  and  Scotland,  declaring  the  things  that  he  had  seen 
and  heard,  and  with  God’s  grace  was  wonderfully  filled, 
desiring  no  earthly  thing.  To  all  good  men  he  was  kind,  to 
the  unrighteous  and  sinful  terrible.  In  divine  miracles  he 
shone,  and  drove  out  devils  from  men  possessed,  and  cheered 
the  poor.  He  went  twelve  years  thus  preaching  betweeu  the 
Irish  and  Scots,  and  afterwards  over  all  the  English  nation, 


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ALIA  UISIO. 


and  eac  sum  mynster  on  Sisum  iglande  araerde ; wende  siSSan 
suS  ofer  s&  to  Francena  rice,  and  Saer  mid  micelre  firwurB- 
nysse  underfangen  waes,  and  mynster-Kf  araerde.  pa  aefter 
lytlum  fyrste  wearS  he  geuntrumod,  and  gew&t  to  heofenan 
rice,  to  Saere  ecan  rnyrhSe,  J>e  he  &r  geseah,  on  S aere  he  lyfaS 
gesaelig  simle  mid  Gode;  and  his  He  wearS  bebyrged  mid 
micelre  SrwurSnysse,  and  eft  ymbe  feower  gear,  [ansund, 
buton  gewemmedlicre  brosnunge,  on  oSre  stowe  bebyriged  ; 
j?aer  beoS  aeteowde  his  geearnunga  ]>urh  wundrum,  )?am  ASA- 
militigum  to  lofe,  seSe  is  ealra  leoda  Wealdend.  Amen. 


ALIA  UISIO. 

BEDA,  ure  lareow,  awrat,  on  Saere  bee  )>e  is  gehaten  ( Hi- 
storia  Anglorum/  be  sumes  mannes  aeriste,  on  'Sisum  iglande, 
Jrisum  [wordum  writende : 

On  Sam  timan  waes  sum  Jregen  Drihtelm  gehSten,  on 
NorShymbra  lande,  bilewite  on  andgyte,  gemetegod  on  Seaw- 
um,  arfaest  on  life,  and  his  hiwraedene  to  Sam  ylcan  ge- 
wissode.  pa  wearS  he  geuntrumod  and  to  ende  gebroht : he 
)?a  gewfit  on  aefnunge,  and  his  lie  laeg  ealle  }?a  niht  inne  beset ; 
ac  he  ai Os  of  deaSe  on  aerne-merigen.  Da  licmenn  Sa  ealle 
mid  fyrhSe  fornumene,  flugon  aweg,  buton  j^am  wife  anum, 
]>e  hine  swiSost  lufode,  belaf  J>aer  afyrht.  He  Sa  hf  gefre- 
frode,  and  cwaeS,  “ Ne  beo  Su  afaered  forSan  Se  ic  aras  of 
deaSe ; me  is  alyfed  eft  to  lybbenne  mid  mannum,  na  swa- 
J>eah  swilcum  life  swa  ic  a?r  leofode.”  He  arSs  )>a  )>aerrihte, 
and  eode  to  circan,  and  Jmrhwunode  on  gebednm  ealne  j;one 
merien.  Daelde  sySSan  his  aehta  on  Sreo,  aenne  dael  his  wife, 
oSerne  dael  his  cildum,  )?riddan  )?earfum.  Forlet  sySSan  ealle 
woruld-Jnng,  and  beah  to  Sam  mynstre  )>e  is  Magilros  ge- 
hSten,  and  wearS  bescoren,  and  Sam  abbude  iE^elwolde 
under]>eod ; and  be  his  lire  his  lif  adreah  on  sumere  digel- 


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and  also  raised  a mynster  in  this  island ; went  then  south 
over  sea  to  the  realm  of  the  Franks,  and  was  there  received 
with  great  veneration,  and  erected  a monastery.  Then  after 
a little  interval  he  fell  sick,  and  departed  to  the  kingdom  of 
heaven,  to  the  eternal  joy,  which  he  before  had  seen,  in  which 
he  lives  happy  ever  with  Ood ; and  his  body  was  buried  with 
great  veneration,  and  after  about  four  years,  sound,  without 
corruptible  decay,  was  buried  in  another  place;  where  his 
merits  are  shown  by  miracles,  to  the  praise  of  the  Almighty, 
who  is  Ruler  of  all  nations.  Amen. 


ANOTHER  VISION. 

BEDA,  our  doctor,  has  written,  in  the  book  which  is  called 
4 Historia  Anglo  rum/  of  a certain  man’s  resurrection  in  this 
island,  in  these  [words  writing : 

At  that  time  there  was  a thane  called  Drihthelm,  in  the 
Northumbrians’  land,  simple  of  mind,  temperate  in  habits,  of 
pious  life,  and  who  directed  his  family  to  the  same.  He  then 
was  sick  and  brought  to  his  end  : he  departed  in  the  evening, 
and  his  body  lay  all  night  watched  in  his  house ; but  he  arose 
from  death  early  in  the  morning.  The  attendants  then,  all 
seized  with  fright,  fled  away,  save  his  wife  alone,  who  loved 
him  most,  who  remained  there  affrighted.  He  then  com- 
forted her,  and  said, 44  Be  not  afraid  because  I have  risen 
from  death ; it  is  allowed  me  again  to  live  with  men,  though 
not  such  a life  as  I lived  before.”  He  then  straightways 
arose,  and  went  to  church,  and  continued  in  prayers  all  the 
morning.  He  afterwards  divided  his  property  into  three,  one 
part  for  his  wife,  the  second  for  his  children,  and  the  third 
for  the  poor.  He  then  left  all  worldly  things,  and  entered 
the  mynster  which  is  called  Melrose,  and  was  shorn,  and 
placed  under  the  abbot  iEthelwold ; and  by  his  precept  passed 


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ALIA  UISIO. 


nysse,  on  micelre  forhtefednysse  modes  and  lichaman,  oS  his 
lifes  ende.  He  ssede  his  gesihSe  jraere  leode  cyninge,  ^Elfride, 
and  gehwilcum  eawfaestum  mannura,  ]ms  reccende : 

“ Me  com  to  an  scinende  engel  on  Sam  aefenne  J*e  ic  gewat, 
and  laedde  me  to  east-daele,  suwiende.  Da  become  wit  to 
an  re  dene,  seo  waes  ormaetlice  deop  and  wid,  and  fornean  on 
lenge  ungeendod ; seo  waes  wealleude  mid  anSraecum  ligum 
on  anre  sidan,  on  oSre  sidan  mid  hagole  and  grimlicum  cyle, 
blawende  buton  to- forleeten  nysse.  Seo  dene  wees  afylled  raid 
manna  sawlum,  J>a  scuton  hwiltidum  of  Sara  weallendura  fyre 
into  Sara  anSraecum  cyle,  and  eft  of  Sam  cyle  into  Sam  fyre, 
buton  aelcere  to-forlaetennysse.  pa  ]n>hte  ic  )rae t )raet  waere 
seo  hell,  J>e  ic  oft  on  life  ymbe  seegan  gehyrde ; ac  min  lat- 
teow  andwyrde  Jwrrihte  minum  geSance,  and  cwaeS,  Nis  )ris 
wite  seo  hell  J>e  Su  wenst.  Se  engel  me  laedde  Sa  furSor  to 
anre  )jeostorfulre  stowe,  seo  waes  to  San  swiSe  mid  Jriccum 
)?eostrum  oferJ>eht,  paet  ic  nSn  )ung  geseon  ne  mihte  buton 
mines  latteowes  scinende  hiow  and  gewaedu.  Efne  Sa  faer- 
lice  aeteowdon  geloralaecende  ligas  sweartes  fyres  up-asti- 
gende,  and  min  latteow  me  j>aer  ana  forlet  on  Sara  ]?eostrum 
raiddura.  Ic  Sa  beheold  J?one  orraaetan  lig  J?e  of  Saere  niwel- 
nysse  astah.  Se  lig  waes  mid  manna  sawlum  afylled,  and  hi 
asprungon  up  raid  Sara  fyre,  swa  swa  spearcan,  and  eft  ongean 
into  Saere  niwelnysse  j and  )raer  sloh  tit  of  Saere  niwelnysse 
orraaete  stenc  raid  Sara  aeSraura,  se  afylde  ealle  J>a  J?eostor- 
fullan  stowe.  paSa  ic  Saer  lange  st6d,  ormod  and  ungewis 
mines  faereldes,  )>a  gehyrde  ic  )jaet  Sa  deoflu  gelaeddon  fif 
manna  sawla,  hreowlice  gnorniende  and  griraetende,  into 
Sam  sweartan  fyre.  Sura  }>aera  waes  preost,  sum  laewede 
inann,  sum  wiraman ; and  Sa  deoflu  saegdon,  hlude  hlihhende, 
}>aet  hi  Sa  sawla  for  heora  synnum  habban  moston.  Betwux 
Sara  ascuton  )>a  awerigedan  gastas  surae  of  Saere  niwelnysse 
wiS  nun,  mid  byrnendum  eagura,  and  of  heora  muSe  and 
naes-]?)  rlum  stod  stincende  steam ; and  woldon  me  gelaeccan 


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his  life  in  some  privacy,  in  great  continence  of  mind  and 
body,  to  his  life’s  end.  He  related  his  vision  to  the  king  of 
that  nation,  Aldfrith,  and  to  certaip  pious  men,  thus  nar- 
rating : 

“ On  the  evening  that  I departed,  a shining  angel  came  to 
me,  and  led  me  to  the  east  in  silence.  We  then  came  to  a 
valley  which  was  immensely  deep  and  wide,  and  in  length 
almost  endless ; it  was  burning  with  horrible  flames  on  one 
side,  on  the  other  side  blowing  without  cessation,  with  hail 
and  fierce  chill.  The  valley  was  filled  with  men’s  souls, 
which  from  time  to  time  shot  from  the  burning  fire  into  the 
horrible  chill,  and  again  from  the  chill  into  the  fire,  without 
any  cessation.  Then  thought  I that  that  was  the  hell  about 
which  I had  in  life  often  heard  speak ; but  my  guide  straight- 
ways  answered  my  thought,  and  said,  This  punishment  is  not 
the  hell  that  thou  weenst.  The  angel  then  led  me  further  to  a 
darksome  place,  which  was  so  overspread  with  thick  dark- 
ness, that  I could  see  nothing  save  my  guide’s  shining  aspect 
and  raiment.  Behold  then  suddenly  appeared  frequent  flames 
of  swart  fire  ascending,  and  my  guide  left  me  there  alone  in 
the  midst  of  the  darkness.  I then  beheld  the  immense  flame 
which  ascended  from  the  abyss.  The  flame  was  filled  with 
men’s  souls,  and  they  sprung  up  with  the  fire  like  sparks,  and 
then  again  into  the  abyss ; and  there  proceeded  out  of  the 
abyss  an  intolerable  stench  with  the  vapours,  which  filled  all 
the  darksome  place.  When  I had  long  stood  there,  fearful 
and  uncertain  of  my  course,  I heard  that  the  devils  were 
leading  the  souls  of  five  persons,  cruelly  bewailing  and  howl- 
ing, into  the  swart  fire.  One  of  them  was  a priest,  one  a 
layman,  one  a woman  ; and  the  devils  said,  loudly  laughing, 
that  they  must  have  those  souls  for  their  sins.  In  the  mean- 
while some  of  the  accursed  spirits  shot  up  towards  me  from 
the  abyss,  with  burning  eyes,  and  from  their  mouths  and 
nostrils  came  forth  a stinking  steam ; and  they  would  seize 


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ALIA  UISIO. 


mid  heora  byrnendum  tangum,  ac  In  ne  mihton  Jmrh  Godes 
gescyldnysse  me  hreppan.  Efne  Sa  faerlice  aeteowode  min 
latteow  swa  swa  scinendp  steorca,  feorran  fleogende,  and  wiS 
min  onette.  pa  toscuton  Sa  deofiu  sona  pe  me  mid  heora 
tangum  gelaeccan  woldon.  Se  engel  me  laedde  )>aerrihte  to 
east-daele,  on  miccles  leohtes  smyltnysse,  into  anre  byrig, 
pear  biunan  wees  swiSe  smeSe  feld  and  brad,  mid  blowendum 
wyrtum  and  grennysse  eall  afylled,  and  mid  beorhtran  leohte 
)>onne  aenig  sunne  scinende;  binnon  Sam  wealluin  waeron 
ungerime  meniu  hwittra  manna,  on  micelre  blisse.  Ic  pa, 
betwux  Sam  weorodum  }>am  engle  fylgende,  )>ohte  paat  hit 
waere  heofonan  rice,  ac  min  latteow  cwaeS  peat  bit  swa  naere. 
He  laedde  me  pa  gyt  furSor,  and  ic  geseah  pear  aetforan  ds 
miccle  mare  leobt,  and  ic  pear  wynsume  stemne  ormaetes 
dreames  gebyrde,  and  wundorlices  braeSes  swaec  of  Saere 
stowe  lit  fleow.  Hwaet  pa  min  latteow  laedde  me  ongean  to 
Saere  blostmbaeran  stowe,  and  me  befrdn,  hwaeSer  ic  wiste 
hwaet  Sa  p ing  waeron  Se  ic  gesewen  haefde  ? Ic  cwaeS  peat  ic 
nyste.  He  me  andwyrde,  and  cwaeS,  Seo  micele  byrnende 
dene,  pe  Su  Merest  gesawe,  is  witnung-stow,  on  Saere  beoS 
manna  sawla  gewitnode  and  geclaensode,  pe  noldon  heora 
synna  gerihtlaecan  on  gehalum  }?ingum,  haefdon  swa-Seah 
behreowsunge  set  heora  endenextan  daege,  and  swa  gewiton 
mid  psare  behreowsunge  of  worulde,  and  becumaS  on  dSmes 
daege  ealle  to  heofonan  rice.]  [Eac  hijsume,  Jmrh  freonda  ful- 
tum,  and  aelmes-daedum,  and  swiSost  Jmrh  halige  maessan 
beoS  alysede  of  Sam  witum  *er  Sam  micclum  dome.  Witod- 
lice  seo  swearte  niwelnys  Se  pn  gesawe  mid  pam  ormsetum 
peostrum  and  fdlum]  stence,  seo  is  helle  mdS,  and  se  Se  £>ne 
]?aeron  befylS,  ne  wyrS  he  naefre  on  ecnysse  Sanon  alysed. 
peos  wynsume  and  Sees  blostmbaere  stow  is  Saera  sawla 
wunung  Se  on  godum  weorcura  geendodon,  and  swa-Seah 
naeron  swa  fulfremede  j?aet  hi  Saerrihte  moston  into  heofenan 
rice,  ac  swarj?eah  hi  ealle  becumaS  to  Cristes  gesihSe  and 
myrhSe  aefler  Sam  micclum  dome.  Witodlice  Sa  Se  fulfre- 


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me  with  their  burning  tongs,  but  through  God’s  protection 
they  could  not  touch  me.  Behold  then  suddenly  appeared 
my  guide  like  a shining  star,  flying  from  afar,  and  hastened 
towards  me.  The  devils  were  then  immediately  scattered,  who 
would  have  seized  me  with  their  tongs.  The  angel  straight- 
ways  led  me  to  the  east,  in  the  serenity  of  a great  light,  into  a 
city,  wherein  was  a very  smooth  and  broad  field,  all  filled  with 
blowing  plants  and  verdure,  and  shining  with  a light  brighter 
than  any  sun  ; within  the  walls  was  an  innumerable  multitude 
of  men  in  white,  in  great  joy.  I then,  among  the  multitudes 
following  the  angel,  thought  that  it  was  the  kingdom  of 
heaven,  but  my  guide  said  that  it  was  not  so.  He  then  led 
me  yet  further,  and  I there  saw  before  us  a much  greater 
light,  and  I there  heard  the  winsome  voice  of  a great  melody, 
and  an  odour  of  wondrous  fragrance  flowed  out  of  the  place. 
Whereupon  my  guide  led  me  again  to  the  flower-bearing 
place,  and  asked  me,  whether  I knew  what  the  things  were 
that  I had  seen  ? I said  that  I knew  not.  He  answered  me 
and  said.  The  great  burning  valley  which  thou  first  sawest  is 
the  penal  place,  in  which  the  souls  of  men  are  punished  and 
cleansed,  who  would  not  correct  their  sins  in  life  and  health, 
but  yet  were  penitent  at  their  last  day,  and  so  departed  from 
the  world  with  repentance,  and  will  on  doom’s  day  all  come 
to  the  kingdom  of  heaven.  Some  of  them  also,  through  aid 
of  friends  and  alms-deeds,  and,  above  all,  through  holy 
masses,  will  be  delivered  from  those  torments  before  the  great 
doom*  But  the  swart  abyss  that  thou  sawest  with  the  bounct 
less  darkness  and  foul]  stench  is  the  mouth  of  hell,  and  he 
who  once  falls  therein  will  never  to  eternity  be  thence  de- 
livered. This  winsome  and  this  flower-bearing  place  is  the 
dwelling  of  those  souls  that  ended  in  good  works,  but  yet 
were  not  so  perfect  that  they  might  straightways  enter  into 
the  kingdom  of  heaven,  though  they,  nevertheless,  will  all 
come  to  sight  of  Christ  and  joy  after  the  great  doom.  But 
HOM.  VOL.  II.  2 A 


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ALIA  UISIO. 


metle  bee's  on  geSohte,  on  worde,  on  weorce,  swa  hraSe  swa 
hi  of  worulde  gewitaS,  swa  becuinaS  hi  to  heofenan  nee ; of 
Sam  Su  gesawe  pet  micele  leoht  mid  Sam  wynsumum  braeSe, 
and  pmon  Su  gehyrdest  Sone  feegeran  dream,  pu  soSlice, 
nu  Su  to  lichamat)  gecyrst,  gif  Su  wylt  Sine  daeda  and  Seawas 
gerihtlaecan,  Sonne  underfehst  Su  aefter  forSsiSe  |>as  wyn- 
suman  wununge,  pe  Su  n£i  gesihst.  DaSa  ic  Se  ana  forlet  on 
Sam  Seostrum,  to  Sy  ic  dyde  swa,  pet  ic  wolde  witan  ymbe 
Sin  f&r,  hfi  se  ^Elmihtiga  embe  Se  wolde.  DaSa  se  engel 
Jus  gereht  haefde,  Sa  oflicode  me  Searle  Jaet  ic  eft  to  Sam 
lichaman  sceolde  fram  Saere  stowe  wynsumnysse  and  Saera 
halgena  gefaerraedene ; ne  dorste  ic  swa-Seah  nan  Sing  wiS- 
cweSan.  ^Efter  Sisum  ic  wearS  gebroht  aud  ge-edcucod 
betwux  mannum.’* 

Drihtelm  wunode  Sa  on  Saes  mynstres  digeluysse  oS  his 
Kfes  ende,  stiSlice  droll tnigende.  He  eode  gelome  on  winter- 
licum  cyle  to  Saere  ea,  and  st5d  on  his  gebedum  on  Sam 
waetere  hwilon  to  his  gyrdle,  hwilon  to  his  swuran.  Eode 
him  siSSan  mid  Sam  ylcum  claSum,  oSJaethi  on  his  lichaman 
wearmodon  and  adruwodon.  DaSa  hine  man  axode  hu  he 
mihte  Sone  micclan  cyle  forberan,  he  andwyrde,  “ Maran 
cyle  ic  geseah,  and  wyrsan.”  Eft,  SaSa  hi  axodon  hu  he 
mihte  swa  stearce  forhaefednysse  healdan,  he  andwyrde, 
“ StiSran  and  wyrsan  ic  geseah.’*  Swa  he  hit  macode  on  his 
Kfe,  and  manega  oSre  gerihtlaehte  mid  worde  and  gebysnunge. 

We  raedaS  gehwaer  on  bocum,  Jaet  oft  and  gelome  men 
wurdon  of  Sisum  Kfe  gelaedde,  and  eft  to  Kfe  araerde,  and  hi 
fela  witnung-stowa  and  eac  halgena  wununga  gesawon,  swa 
swa  Gregorius,  se  halga  papa,  awrat,  on  Saere  bee  Je  is  ge- 
haten  ‘ Dialogorum,*  be  anum  men,  Jaet  his  sawul  wearS 
gelaedd  of  Sisum  life,  and  fela  Sing  geseah.  pa  betwux  Sam 
oSrum  geseah  he  hwaer  man  bytlode  ane  gebytlu,  eal  mid 
smaetum  golde,  and  Sa  ivyrhtan  worhton  Sa  gebytlu  on  Sam 
Saeternes-daege,  and  waes  Sa  fornean  geendod.  He  befrfm  Sa 
hwam  Sa  gebytlu  gemynte  waeron,  swa  mterlice  getimbrode  ? 


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those  who  are  perfect  in  thought,  in  word,  in  work,  as  soon 
as  they  depart  from  the  world  they  come  into  the  kingdom  of 
heaven ; from  that  thou  6awest  the  great  light  with  the  win- 
some fragrance,  and  thence  thou  heardest  the  sweet  melody. 
But  thou,  now  thou  returnest  to  the  body,  if  thou  wilt  amend 
thy  deeds  and  morals,  then  wilt  thou  receive  after  death  this 
winsome  dwelling,  which  thou  now  seest.  When  I left  thee 
alone  in  the  darkness,  I did  so  because  I would  know  con- 
cerning thy  destination,  how  the  Almighty  would  resolve 
concerning  thee.  When  the  angel  had  thus  related,  it  greatly 
displeased  me  that  I again  should  return  to  the  body  from 
the  winsomeness  of  that  place  and  the  fellowship  of  saints ; 
though  I durst  not  say  anything  to  the  contrary.  After  this 
I was  brought  and  requickened  among  men.” 

Drihthelm  dwelt  in  a secret  part  of  the  mynster  until  his 
life’s  end,  rigidly  living.  % He  went  frequently  in  the  wintry 
cold  to  the  river,  and  stood  at  his  prayers  in  the  water,  some- 
times to  his  girdle,  sometimes  to  his  neck.  He  then  went 
with  the  same  clothes,  until  they  became  warm  and  dry  on 
his  body.  When  any  one  asked  him  how  he  could  bear  that 
great  cold,  he  answered,  “ I have  seen  a greater  and  worse 
cold.”  Again,  when  they  asked  him  how  he  could  observe 
such  rigid  abstinence,  he  answered,  “ I have  seen  a more 
rigid  and  worse.”  Thus  did  he  in  his  life,  and  corrected 
many  others  by  word  and  example. 

We  read  everywhere  in  books,  that  oft  and  frequently  men 
have  been  led  from  this  life,  and  again  raised  to  life,  and  they 
saw  many  places  of  punishment,  and  also  the  dwellings  of 
the  saints,  as  Gregory,  the  holy  pope,  has  written,  in  the 
book  which  is  called  * Dialogi,’  of  a man,  that  his  soul  was 
led  from  this  life,  and  saw  many  things.  Then  amongst 
others,  he  saw  where  they  were  building  a building,  all  of 
beaten  gold,  and  the  workmen  were  making  the  building  on 
a Saturday,  and  it  was  then  nearly  ended.  He  inquired  then 
for  whom  the  building  so  gloriously  constructed  was  de- 

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Him  waes  ges^ed  pte t hi  waeron  gemynte  anum  sutere  on 
Romana-byrig,  and  hine  eac  namode.  iEfter  Sisum  aria  se 
deada,  and  axode  geornlice  ymbe  Sone  sutere,  hU  he  geworht 
waere  on  woruldlicere  drohtnunge,  and  man  afunde  Sa  pmt 
his  gewuna  waes,  }>aet  he  worhte  his  weorc  to  seofon  mhtum, 
and  sealde  on  Sone  Saeternes-daeg;  nam  Sa  of  his  craeftehim 
bigleofan,  and  daelde  Sone  ofer-eacan  )>earfum  mid  estfullum 
mode ; and  waeron  forSi  pa  gebytlu  on  'Sam  daege  swiSost 
geworhte,  Se  he  Sa  aelmessan  gewunelice  daelde. 

Micel  is  Godes  mildheortnys  ofer  mancynne,  J>am  Se  wel 
willaS.  We  on  Sisum  life  magon  helpan  )?am  forSfarenum 
pe  on  witnunge  beoS,  and  we  magon  Us  sylfe  betwux  Us  on 
life  aelc  oSrum  fultumian  to  Sam  upplican  life,  gif  we  Sees 
cepaS : and  pa.  Se  fulfremede  waeron,  and  to  Godes  rice  be- 
comon,  magon  fultumian  aegSer  ge  Us  ge  Sam  forSfarenum  pe 
on  witnunge  sind,  gif  hi  mid  ealle  forscyldgode  ne  beoS.  Sy 
wuldor  and  lUf  Sam  welwillendum  Gode  a on  ecnysse.  Amen. 


HORTATORIUS  SERMO  DE  EFFICACIA  SCAE  MISSAE. 

WE  riSedaS  gehwaer  on  halgum  gewritum  peet  seo  halige 
maesse  micclum  fremige  aegSer  ge  Sam  lybbendum  ge  Sam 
forSfarenum,  swa  swa  Beda,  se  snotera  lareow,  awrat  on  Hi- 
storia  Anglorum  be  sumum  Segene,  )nsum  andgite  reccende  : 
On  Saere  tide  pe  Ehfrid,  NoiShymera  cyning,  and  iESel- 
red,  Myrcena  cyning,  wunnon  him  betwynan,  Sa  aet  surnon 
gefeohte  wearS  an  Segen  iE]?elredes  cyninges  mid  oSrum 
cempum  afylled,  se  waes  Ymma  gehaten.  Se  laeg  daeg  and 
niht  geswogen  betwux  Sam  ofslegenum.  He  wearS  Sa  gehyrt, 
and  his  wunda  gewraS,  and  wolde  him  sum  gener  secan. 
Hine  gelaehton  Sa  sume  Jaes  NorSernan  folces,  and  to  heora 


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signed  ? They  told  him  that  it  was  designed  for  a shoemaker 
in  Rome,  and  also  named  him.  After  this  the  dead  man 
arose,  and  diligently  inquired  about  the  shoemaker,  how  he 
had  acted  in  worldly  life,  and  it  was  then  found  that  his 
practice  was,  that  he  wrought  his  work  for  seven  days,  and 
sold  on  the  Saturday;  then  took  from  his  craft  his  suste- 
nance, and  with  bounteous  spirit  distributed  the  overplus  to 
the  poor ; and  therefore  was  the  building  chiefly  made  on  the 
day  on  which  he  usually  distributed  alms. 

Great  is  God’s  mercy  over  mankind,  to  those  who  are 
benevolent  We  in  this  life  may  help  the  departed  that  are 
in  torment,  and  we  may,  among  ourselves  in  life,  aid  each 
other  to  the  life  above,  if  we  observe  this ; and  those  who 
were  perfect,  and  have  attained  to  the  kingdom  of  God,  may 
aid  both  us  and  the  departed  that  are  in  torment,  if  they 
are  not  totally  condemned.  Be  glory  and  praise  to  the  bene- 
volent God  ever  to  eternity.  Amen. 


A HORTATORY  SERMON  ON  THE  EFFICACY  OF  THE 
HOLY  MASS. 

WE  read  in  many  places  in  holy  writings  that  the  holy  mass 
greatly  benefits  both  the  living  and  the  departed,  as  Beda, 
the  wise  doctor,  has  written  in  the  Historia  Anglorum  of  a 
certain  thane,  narrating  to  this  effect : 

At  the  time  that  Ecgfirith,  king  of  the  Northumbrians,  and 
iEtbelred,  king  of  the  Mercians,  warred  against  each  other, 
in  a certain  battle  a thane  of  king  iEthelred  named  Ymma 
was  with  other  soldiers  stricken  down.  He  lay  day  and 
night  senseless  among  the  slain.  He  then  revived,  and 
bound  up  his  wounds,  and  would  seek  some  asylum.  Some 
of  the  Northern  folk  then  seized  him,  and  brought  him  to 


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SERMO  DE  EFFICACIA  S.  MISSAE. 


ealdonnen  brohton.  He  Sa  het  bine  lacnian,  and  SaSa  he 
hal  wees,  het  hine  gebindan,  Sy-laes  Se  he  fleamea  cepte.  Ac 
his  bendas  toburston  swa  hraSe  swa  he  gebunden  wees.  He 
haefde  eenne  broSor,  Tuna  gehaten,  maessepreost  and  abbud, 
and  SaSa  he  his  broSor  siege  ofaxode,  }>a  ferde  he  to  ‘Sam 
weele  his  lie  secende,  and  gemette  eenne  oSerne  him  swiSe 
gelicne,  ferode  Sone  to  his  mynstre  mid  arwurSnysse,  and 
gelomlice  for  his  sawle  alysednysse  meessan  sang,  and  Jurh 
Sa  halgan  meessan  toburston  )>ees  broSor  bendas. 

pa  axode  se  ealdorman  J?one  haeftling,  hweeSer  he  Surh 
drycreeft  oSSe  Surh  runstafum  his  bendas  tobraece  ? He  and- 
wyrde,  and  cwaeS,  )>eet  he  Sees  creeftes  nan  Sing  ne  cuSe : 
“ ac  ic  heebbe  eenne  meessepreost  to  breSer  on  minum  eSele, 
and  ic  wat  J>aet  he  wenS  ]/set  ic  ofslagen  sy,  and  gelome  for 
mine  sawle  meessan  singS.  Witodlice  gif  ic  nu  on  oSre 
worulde  waere,  J>a  wurde  min  sawul  frarn  witum  alysed  purh 
Sa  halgan  meessan.’* 

iEfter  Sisum  sealde  se  ealdorman  hine  sumum  Frysan  of 
Lundene.  Se  Frysa  hine  gewraS  eft  gelomlice,  ac  hine  ne 
mihte  nanes  cynnes  heeftnung  gehealdan.  Ymbe  undern-tid, 
J?aSa  se  broSor  wees  gewunod  to  maessigenne,  toburston  Sa 
bendas  oftost.  Se  Frysa  Sa,  J?aSa  he  hine  geheeftan  ne  mihte, 
let  hine  faran  on  his  truwan  eefter  Sam  feo  Se  he  him  fore 
gesealde,  and  he  swa  dyde.  He  Sa  com  to  his  breSer,  and 
his  siS  be  endebyrdnysse  ssede.  pa  tocneowon  hi  paet  his 
bendas  toburston  on  Saere  tide  ]?e  se  broSor  mid  esfiillum 
mode,  for  his  sawle  alysednysse,  )>am  ^Elmihtigum  Gode  j>a 
liflican  lac  geoffrode.  Eac  se  halga  papa  Gregorius  awrat  on 
Saere  bee  Dialogorum  hti  micclum  seo  halige  maesse  manegum 
fremode.  Seo  boc  is  on  Englisc  awend,  on  Saere  maeg  gehwa 
be  Sison  genihtsumlice  gehyran,  seSe  hi  oferraedan  wile. 


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their  ealdorman.  He  caused  him  to  be  cured,  and  when  he 
was  well,  ordered  him  to  be  bound,  lest  he  should  take  to 
flight.  But  his  bonds  burst  asunder  as  quickly  as  he  was 
bound.  He  had  a brother,  named  Tunna,  a mass-priest  and 
abbot,  who,  when  he  heard  of  his  brother’s  death,  went  to 
the  battle-field  seeking  his  body,  and  found  another  very  like 
him,  bare  it  to  his  mynster  with  honour,  and  frequently  sang 
masses  for  the  redemption  of  his  soul,  and  through  the  holy 
masses  the  bonds  of  his  brother  burst  asunder. 

The  ealdorman  then  asked  the  captive,  whether  through 
witchcraft  or  through  runes  he  brake  his  bonds  ? He  an- 
swered that  he  knew  nothing  of  that  craft : “ but  I have  a 
brother  in  my  country,  a mass-priest,  and  I know  that  he 
imagines  that  I am  slain,  and  frequently  sings  masses  for  my 
soul.  If,  therefore,  I were  now  in  the  other  world,  then 
were  my  soul  released  from  torments  through  the  holy 
masses.” 

After  this  the  ealdorman  sold  him  to  a Frisian  of  London. 
The  Frisian  also  frequently  bound  him,  but  confinement  of 
no  kind  might  hold  him.  About  the  ninth  hour,  when  his 
brother  was  wont  to  celebrate  mass,  the  bonds  burst  oftenest. 
The  Frisian  then,  when  he  could  not  confine  him,  let  him  go 
on  his  faith  after  the  money  that  he  had  given  for  him,  and 
he  did  so.  He  then  came  to  his  brother,  and  related  to  him 
in  order  what  had  befallen  him.  They  then  found  that  his 
bonds  burst  asunder  at  the  hour  that  the  brother  with  pious 
spirit  offered,  for  his  soul’s  redemption,  the  living  offering  to 
Almighty  God.  The  holy  pope  Gregory  also  has  written  in 
the  book  of  Dialogues  how  greatly  the  holy  mass  has  benefited 
many.  The  book  is  turned  into  English,  in  which  every  one 
may  hear  abundantly  on  this  subject,  who  will  read  it  over. 


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360 


IN  LETANIA  MAIORE.  FERIA  IIII. 

IOHANNES  se  Godspellere  awrat  on  Sisum  deegSerlicum 
godspelle,  hti  se  Heelend,  fundigende  of  Sissere  worulde  to 
his  Heofenlican  Feeder,  spraec : “ Subleuatis  Iesus  ocutis  in 
coelum,  dixit,  Pater,  uenit  bora;  clarifica  Filiuin  tuum,  ut 
Filius  tuus  clarificet  te  et  reliqua : j>eet  is  on  urum  gereorde, 
“Se  Heelend  cwaeS  to  bis  Feeder,  up-ahafenum  eagum  to 
heofenum,  Feeder  min,  se  tf  ma  com ; meersa  Sinne  Sunn,  j?ae t 
Sin  Sunu  J?e  maersige,”  etc. 

pis  godspel  belimpS  swiSe  f>earle  to  Seere  m^eran  freols- 
tide  J?e  to-merigen  biS ; forSan  'Se  on  Sam  daege  astah  se 
Heelend  aefter  his  eeriste  up  to  his  Heofenlican  Feeder.  Nu 
to-deeg  is  se  uigilia  }>aere  meeran  freols-tide  Se  to-merigen 
biS,  and  forSi  reedaS  Godes  Seowas  Sis  godspel  nu  to-deeg, 
j>e  sprecS  ymbe  his  fundunge,  and  hti  he  beteehte  ealle  Sa 
geleaffullan  his  Feeder,  eerSan  Se  he  Hp-astige.  We  nimaS 
nu  )>one  wisan  Augustinum  to  Sissere  trahtnunge,  Sam  Se  we 
wel  truwiaS  to  swa  micelre  deopnysse. 

Drihten  cweeS,  “ Feeder,  se  tama  com ; meersa  Sinne  Sunu, 
Jjeet  Sin  Sunu  Se  m^ersige.”  He  wees  acenued  of  San  Ecan 
Feeder,  buton  eelcere  tide,  and  Surh  hine  sind  ealle  tida  ge- 
sette.  He  geceas  him  timan  to  acennenne  on  menniscnysse, 
to  Srowigenne,  to  arisenne  of  deaSe,  to  astigenne  tip  to  heo- 
fenan  mid  j>am  lichaman  Se  he  on  middanearde  gefette.  pa 
wees  his  m^ersung-tima,  ]?eet  se  Feeder  hine  meersode  swa  j;eet 
he  hine  sette  to  his  swiSran  on  heofenan  rice,  and  him  forgeaf 
and  weald  on  heofenan  and  on  eorSan,  and  eac  ofer  hellwarum. 
Deos  is  Cristes  meersung  aefter  Seere  menniscnysse ; witod- 
lice  eefter  Seere  Godcundnysse  he  heefde  eefre  )?isne  and  weald 
buton  anginne.  Nu  forgeaf  se  iElmihtiga  Feeder  his  ancen- 
nedan  Suna  Sone  ylcan  and  weald  eefter  Seere  menniscnysse, 
and  hine  swa  m^rsode,  }>aet  ealle  gesceafta,  heofonwara. 


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ON  THE  GREATER  LITANY.  WEDNESDAY. 

JOHN  the  Evangelist  has  written  in  the  gospel  for  this  day, 
how  Jesus,  hastening  from  this  world  to  his  Heavenly  Father, 
spake : “ Sublevatis. Jesus  oculis  in  coelum,  dixit.  Pater,  venit 
hora;  clarifies  Filium  tuum,  ut  Filius  tuus  clarificet  te:”  et 
reliqua : that  is  in  our  tongue,  “Jesus  said  to  his  Father, 
lifting  up  his  eyes  to  heaven,  My  Father,  the  hour  is  come ; 
glorify  thy  Son,  that  thy  Son  may  glorify  thee,”  etc. 

This  gospel  bears  a very  especial  relation  to  the  great 
festival  which  will  be  to-morrow ; because  on  that  day  Jesus, 
after  his  resurrection,  ascended  to  his  Heavenly  Father.  Now 
to-day  is  the  vigil  of  the  great  festival  which  will  be  to- 
morrow, and  therefore  God’s  servants  read  this  gospel  now 
to-day,  which  speaks  of  his  departure,  and  how  he  committed 
all  the  believing  to  his  Father,  before  he  ascended.  We  will 
now  take  the  wise  Augustine  for  this  exposition,  in  whom  we 
well  trust  for  so  great  deepness. 

The  Lord  said,  “ Father,  the  time  is  come ; glorify  thy 
Son,  that  thy  Son  may  glorify  thee.”  He  was  born  of  the 
Eternal  Father,  without  any  time,  and  through  him  are  all 
times  established.  He  chose  him  a time  to  be  born  in  hu- 
manity, to  suffer,  to  arise  from  death,  to  ascend  to  heaven 
with  the  body  which  he  had  assumed  on  earth.  * Then  was 
the  time  of  his  glorification,  that  the  Father  glorified  him  so 
that  he  set  him  at  his  right  in  the  kingdom  of  heaven,  and 
gave  him  power  in  heaven  and  on  earth,  and  also  over  the 
inmates  of  hell.  This  is  the  glorification  of  Christ  according 
to  his  humanity ; but  according  to  his  divine  nature,  he  had 
ever  this  power  without  beginning.  Now  the  Almighty 
Father  gave  his  only-begotten  Son  the  same  power  according 
to  humauity,  and  so  glorified  him,  that  .all  creatures,  inhabit- 
ants of  heaven,  inhabitants  of  earth,  inhabitants  of  hell,  bow 


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IN  LETANIA  MAIORE.  FERIA  IIII. 


eorSwara,  helwara,  onbugaS  gebigedum  cneowe  Sam  Heelen- 
dum  Criste,  soSum  men  and  soSum  Gode  on  anum  hade. 

HG  meersode  se  Sunu  Sone  Feeder,  Sonne  his  meersung  naes 
neefre  gewanod  jmrh  menniscum  hiwe,  ne  eac  ne  meeg  beon 
geyht  on  his  godcundan  fulfremednysse  ? SoSlice  See s Faeder 
meersung  wees  eefre  fulfremed  on  heofenan  rice,  ac  hit  nyston 
eorSlice  men  eer  Cristes  Srowunge.  Se  ^Elmibtiga  God  w«s 
cu S be  sumon  daele  on  Iudea  folce,  Surh  Moyses  & ; ac  Surh 
Cristes  menniscnysse  wearS  se  Feeder  cuS  eallum  feodum, 
fram  east-deele  middaneardes  oS  west-dael.  Dus  m^rsode  se 
mennisca  Crist  his  Heofenlican  Feeder  on  eorSlicum  mannum, 
Se  hine  «r  ne  cuSon.  peet  godspel  cwyS,  u Swa  swa  Su 
forgeafe  him  andweald  ealles  fleesces,  peet  he  forgife  ece  lif 
'Sam  eallum  Se  Su  him  forgeafe.”  Her  is  gesett  sum  dael  for 
eallum,  eal  flaesc  for  eallum  mancynne ; swa  swa  se  apostol 
Paulus,  on  oSre  stowe,  sette  da?l  for  eallon,  SaSa  he  cwaeS, 
“iElc  sawul  sy  underSeod  healicrum  anwealdum;”  peet  is, 
Beo  eelc  man  underSeod  mihtigran  men  Sonne  he  sylf  sy. 

Eallum  Sam  forgifS  Crist  ece  lif,  pe  his  Feeder  him  forgeaf. 
peos  gifu  is  to  understandenne  be  Cristes  menniscnysse,  swa 
swa  we  eer  cweedon.  " pis  is  soSlice  ece  lif,  paet  hi  Se  eenne 
oncnawon  soSne  God,  and  Sone  Se  Su  asendest,  Heelend 
Crist.”  Augustinus  geendebyrde  Sas  word  pus,  “ peet  hi  Se 
and  Sone  Se  Su  asendest,  Heelend  Crist,  oncnawon  aenne 
soSne  God.”  Herto  biS  understanden  se  Haig  a Gast,  seSe 
is  pees  Feeder  Gast,  and  paes  Suna,  heora  begra  Lufu  and 
Willa,  him  bam  efen-edwistlic.  Ne  sind  hi  Sry  Godas, 
Feeder,  and  Sunu,  and  Halig  Gast,  ac  seo  Drynnys  is  Gn  soS 
God.  Nis  swa-Seah  Fieder  se  Se  Sunu  is,  ne  se  Sunu  se  Se 
Feeder  is,  ne  heora  naSor  Halig  Gast ; forSan  Se  hi  sind  Sry, 
Feeder,  and  Sunu,  and  Halig  Gast;  ac  seo  Drynnys  is  Sn 
God.  Deos  tocnawennys  is  ece  lif,  forSan  Se  we  habbaS  peet 
ece  lif  Surh  geleafan,  and  oncnawennysse  peere  Halgan  Dryn- 
nysse,  gif  we  8a  oncnawennysse  mid  arwur8nysse  healdaS. 


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ON  THE  GREATER  LITANY.  WEDNESDAY. 


363 


with  bended  knees  to  the  Saviour  Christ,  true  man  and  true 
God  in  one  person. 

How  did  the  Son  glorify  the  Father,  when  his  glory  was 
never  diminished  by  human  form,  nor  can  be  increased  in  his 
divine  perfection  ? Verily  the  Father's  glory  was  ever  perfect 
in  the  kingdom  of  heaven,  but  earthly  men  knew  it  not  before 
Christ’s  passion.  The  Almighty  God  was  known  in  some 
degree  among  the  folk  of  Judea,  through  the  law  of  Moses; 
but  through  Christ’s  humanity  the  Father  became  known  to 
all  people,  from  the  east  part  of  the  world  to  the  west  part. 
Thus  did  the  human  Christ  glorify  his  Heavenly  Father 
among  earthly  men,  who  before  knew  him  not.  The  gospel 
says,  “ So  as  thou  hast  given  him  power  of  all  flesh,  that  he 
may  give  eternal  life  to  all  those  whom  thou  hast  given  him.” 
Here  is  put  a part  for  all,  all  flesh  for  all  mankind ; as  the 
apostle  Paul,  in  another  place,  put  a part  for  all,  when  he 
said,  “Let  every  soul  be  subjected  to  higher  powers;”  that 
is.  Let  every  man  be  subject  to  a mightier  man  than  he  is 
himself. 

To  all  those  Christ  gives  eternal  life  whom  his  Father  gave 
him.  This  gift  is  to  be  understood  of  Christ’s  humanity,  as 
we  before  said.  “ Verily  this  is  life  eternal,  that  they  might 
know  thee,  one  true  God,  and  him  whom  thou  hast  sent, 
Jesus  Christ.”  Augustine  has  disposed  these  words  thus, 
“ That  they  may  know  thee  and  him  whom  thou  hast  sent, 
Jesus  Christ,  one  true  God.”  Hereto  is  understood  the 
Holy  Ghost,  who  is  the  Spirit  of  the  Father  and  of  the  Son, 
the  Love  and  Will  of  them  both,  cosubstantial  with  them 
both.  They  are  not  three  Gods,  Father,  and  Son,  and  Holy 
Ghost,  but  the  Trinity  is  one  true  God.  Nevertheless,  he 
is  not  Father  who  is  Son,  nor  he  Son  who  is  Father,  nor 
either  of  them  Holy  Ghost ; because  they  are  three,  Father, 
and  Son,  and  Holy  Ghost ; but  the  Trinity  is  one  God.  This 
knowledge  is  eternal  life,  because  we  have  the  eternal  life 
through  belief  and  knowledge  of  the  Holy  Trinity,  if  we  hold 


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Witodlice  gif  OodeB  oncnawennys  Us  gearcaS  pset  tee  lif,  swa 
miccle  swiSor  we  efstaS  to  lybbenne  swa  micclum  swa  we 
swiSor  on  Sissere  onenawennysse  Seonde  beoS.  SoSlice  ne 
swelte  we  on  'Sam  ecan  life ; ]nmne  biS  Us  Godes  oncnaw- 
ennys fulfremed,  )?onne  J>eer  nan  deaS  ne  biS,  )>onne  we  God 
geseoS,  and  butan  geswince  ecelice  heriaS.  Ac  we  sceolon 
on  andwerdum  life  leornian  Godes  onenawennysse,  and  hine 
mid  estfullum  mode  herian,  )>eet  we  moton  been  man  to  his 
fulfremedan  onenawennysse  and  to  Saere  swincleasan  herunge. 

Drihten  cweeS,  “Ic  m£rsode  Se  ofer  eorSan,  ic  gefylde 
pset  weorc  Se  frx  me  forgeafe  to  wyreenne.”  Ne  cweeS  he 
n£,  ( pu  hete  me/  ac  “ forgeafe  me.”  Mid  Sara  worde  is  seo 
gifu  geswutelod  pe  he  on  Seere  mennisenysse  underfeng.  Seo 
mennisenys  wees  underfangen  fram  Sam  godcundum  worde, 
Surh  pset  Se  ealle  jring  sind  geworhte.  Heo  is  underfangen 
to  Snnysse  Sues  h£des,  and  nan  Sing  yfeles  ne  gefremode,  ac 
ealle  g6de  Sing  Surh  Sa  godcundan  gife.  Drihten  gefylde 
paet  weorc  pe  his  Feeder  him  forgeaf,  SaSa  he  Surh  his  Srow- 
unge  mancyn  alysde,  and  siSSan  sigefeest,  oferswiSdum 
deaSe,  astah  to  heofenum,  on  Sam  dsege  pe  to-merigen  biS. 

He  cweeS,  “ M^ersa  me  nu,  Feeder,  mid  }>eere  mrfsrsunge  pe 
ic  mid  Se  heefde  £rSan  pe  middaneard  gewurde.”  Seo  God- 
cundnys  wees  mid  Sam  Feeder  eerSan  Se  middaneard  gewurde 
eefre  eelmihtig;  and  seo  mennisenys  nees  EerSan  Se  he  hi 
genam  of  Sam  meedene  Marian ; ac  swa-Seah-hweeSere  seo 
mennisenys  wees  eefre  forestiht  on  Sam  godcundan  r£de  ter 
middaneardes  gesetnysse,  swa  swa  Paulus  se  apostol  cweeS, 
“ Qui  predestinatus  est  Filius  Dei  in  uirtute paet  is,  “ Se- 
Se  is  forestiht  Godes  Sunu.”  ASfter  Sissere  forestihtunge 
wees  seo  mennisenys  gem^ersod  mid  pom  Feeder  «rSan  Se 
middaneard  weere.  Se  tima  com  pee t Crist  heefde,  lybbende 
on  his  Feeder  swiSran,  |?a  meersunge  pe  he  heefde  mid  him  on 
forestihtunge  his  mennisenysse.  Eac  swilce  be  (is  cweeS  se 
ylca  apostol  Paulus,  pset  we  weeron  forestihte,  Sub  writende, 
“ Quos  autem  predestinauit,  illos  et  uocauit:*’  pset  is,  “Da 


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that  knowledge  with  veneration.  Verily  if  knowledge  of  God 
prepares  for  us  the  eternal  life,  by  so  much  the  more  we 
hasten  to  live  by  as  much  more  as  we  are  thriving  in  this 
knowledge.  But  we  die  not  in  the  eternal  life ; then  will 
our  knowledge  of  God  be  perfect,  then  will  there  be  no  death, 
then  shall  we  see  God,  and  without  toil  eternally  praise  him. 
But  we  should  in  the  present  life  learn  knowledge  of  God, 
and  with  devout  mind  praise  him,  that  we  may  come  to  a 
perfect  knowledge  of  him,  and  to  his  toilless  praise. 

The  Lord  said,  “ I have  glorified  thee  on  earth,  I have  ful- 
filled the  work  that  thou  gavest  me  to  do/’  He  said  not, 
* thou  commandedst  me/  but  “ gavest  me.”  By  those  words 
is  shown  the  gift  which  he  received  in  the  humanity.  The 
humanity  was  received  from  the  divine  word,  through  which 
all  things  are  made.  It  is  received  for  the  unity  of  one 
person,  and  nothing  evil  ever  perpetrated,  but  all  good  things, 
through  the  divine  gift.  The  Lord  fulfilled  the  work  that  his 
Father  gave  him,  when  through  his  passion  he  redeemed 
mankind,  and  afterwards  triumphant,  having  overcome  death, 
ascended  to  heaven,  on  the  day  which  will  be  to-morrow. 

He  said,  " Glorify  me  now,  Father,  with  the  glory  which 
I had  with  thee  before  the  world  was.”  The  Godhead  was 
with  the  Father  ever  almighty,  before  the  world  was ; and 
the  humanity  was  not  before  he  took  it  of  the  maiden  Mary ; 
but,  nevertheless,  the  humanity  was  ever  predestined  in  the 
divine  council  before  the  foundation  of  the  world,  as  the 
apostle  Paul  said,  “ Qui  priedesdnatus  est  Filius  Dei  in 
virtute :”  that  is,  “ He  who  is  predestined  the  Son  of  God.” 
By  this  predestination  the  humanity  was  glorified  with  the 
Father  before  the  world  was.  The  hour  was  come  when 
Christ,  living  at  his  Father’s  right,  had  the  glory  which  he 
had  with  him  at  the  predestination  of  his  humanity.  In  like 
manner,  the  same  apostle  Paul  said  of  us,  that  we  were  pre- 
destined, thus  writing,  “ Guos  autem  predestinavit,  illos  et 


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IN  LETANIA  MAIORE.  FERIA  IIII. 


fie  hi  forestihte,  hi  eac  clypode  him  to ; and  fia  fie  he  him 
to  clypode,  fia  hi  gerihtwisode,  and  fia  fie  he  gerihtwisode, 
fa  hi  gema?rsode." 

Eft  cwaefi  se  ylca,  t(  Swa  swa  he  is  geceas  on  Cri&te  ®r 
middaneardes  gesetnysse.”  “ Manifestaui  nomen  tuum  ho- 
minibus “ Ic  geswutelode  fiinne  naman  m annum,  fiam  fe 
fiu  me  forgeafe  of  middanearde.”  He  geswutelode  his  Faeder 
naman  Merest  his  leorning-cnihtum,  and  sififian  eallum  geleaf- 
fullum  mannum,  fe  he  of  middaneardlicum  gedwyldum  wet- 
breed  to  his  rice,  f urh  his  Feeder  gife.  He  cwaefi,  “ pine  hi 
waeron,  and  fiu  hi  me  forgeafe/'  Naefde  se  Faeder  naefre  nan 
Sing  synderlices  buton  his  Suna,  sefie  aefre  mid  him  waes 
iElmihtig  God,  buton  anginne  of  him  acenned  ; ac  he  under- 
feng  tis  fiurh  his  Faeder  gife  on  fiaere  menniscnysse,  forSan 
fie  he  naes  aefre  man,  fieah  fe  he  aefre  iElmihtig  God  waere. 

Cristes  gewuna  waes  faet  he  tealde  ealne  his  wurSraynt  to 
his  Faeder,  forfian  “Se  he  is  of  “Sam  Faeder  eal  faet  he  is.  Se 
Faeder  forgeaf  Us  his  Bearne,  and  faet  Bearn  sylf,  aefter  mihte 
faere  Godcundnysse,  forgeaf  is  him  sylfum,  mid  jram  Faeder 
and  fiam  Halgan  Gaste,  Saera  weorc  is  syrnle  untotwaemed. 
Se  Haelend  cwaefi  on  oSre  stowe  to  his  leorning-cnihtum, 
“ Ic  eow  geceas  of  middanearde."  SoSlice  fia  gecorenan  fe 
Crist  geceas  of  middanearde  mid  fam  Faeder,  fia  ylcan  he 
nam  to  gife  on  fiaere  menniscnysse  aet  “Sam  Faeder  of  mid- 
danearde. He  cwae“S,  “ Hi  heoldon  fiine  spraece,  and  hi 
oncneowon  faet  ealle  “Sing  fe  fiu  me  forgeafe  sind  fram  fe  \ 
forSan  Se  ic  forgeaf  him  *Sa  word  fie  fiu  roe  forgeafe,  and  hi 
hi  underfengon,  and  oncneowon  feet  ic  fram  fie  ferde,  and  hi 
gelyfdon  faet  fiu  me  sendest.”  Das  word  magon  beSn 
sceortlice  getrahtnode.  Crist  sealde  fia  heofenlican  lare  his 
leorning-cnihtum,  and  hi  forS  eallum  geleaffulluni  fieodum, 
and  hi  underfengon  his  beboda,  and  oncneowon  faet  Drihten 
fram  his  Faeder  ferde,  and  gelyfdon  j?aet  he  hine  to  middan- 
earde sende. 

He  cwaefi,  cc  Ic  bidde  for  hi ; ne  bidde  ic  for  middanearde, 


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vocavit that  is,  “ Those  whom  he  predestined,  he  also  called 
unto  him ; and  those  whom  he  called  unto  him  he  also  justi- 
fied, and  those  whom  he  justified  he  glorified.” 

Again,  the  Bame  said,  “ So  as  he  chose  us  in  Christ  before 
the  foundation  of  the  world.”  “ Manifestavi  nomen  tuum 
hominibus  :”  “I  have  manifested  thy  name  to  men,  to  those 
whom  thou  hast  given  me  of  the  world.”  He  manifested  his 
Father’s  name  first  to  his  disciples,  and  afterwards  to  all 
believing  men,  whom  he  withdrew  from  worldly  errors  to 
his  kingdom,  through  his  Father’s  gift.  He  said,  “ Thine 
they  were,  and  thou  gavest  them  to  me.”  The  Father  never 
had  anything  separate  from  his  Son,  who  ever  was  with  him 
Almighty  God,  without  beginning  of  him  begotten ; but  he 
received  us  through  his  Father’s  gift  in  humanity,  because  he 
was  not  always  man,  though  he  always  was  Almighty  God. 

It  was  Christ’s  wont  to  ascribe  all  his  honour  to  his 
Father,  because  he  is  of  the  Father  all  that  he  is.  The  Father 
gave  us  to  his  Son,  and  the  Son  himself,  by  virtue  of  the 
Godhead,  gave  us  to  himself,  with  the  Father  and  the  Holy 
Ghost,  whose  work  is  ever  undivided.  Jesus  said  in  another 
place  to  his  disciples,  “ I have  chosen  you  from  the  world.” 
But  the  chosen  whom  Christ  chose  from  the  world  with  the 
Father,  those  same  he  took  as  a gift  in  his  humanity  of  the 
Father  from  the  world.  He  said,  " They  have  observed  thy 
saying,  and  they  knew  that  all  things  which  thou  gavest  me 
are  from  thee ; therefore  have  I given  them  the  words  that 
thou  gavest  me,  and  they  received  them,  and  knew  that  I 
came  from  thee,  and  they  believed  that  thou  didst  send  me.” 
These  words  may  be  shortly  expounded.  Christ  gave  the 
heavenly  lore  to  his  disciples,  and  they  thenceforth  to  all 
believing  people,  and  they  received  his  commandments,  and 
knew  that  the  Lord  came  from  his  Father,  and  believed  that 
he  sent  him  to  the  world. 

He  said,  “ I pray  for  them ; I pray  not  for  the  world,  but 


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IN  LETANIA  MAIORE.  FEBIA  IIII. 


ac  for  Sa  ic  bidde  J>e  Su  me  forgeafe.”  Drihten  nolde  biddan 
for  middanearde : J?«t  is,  for  Sam  maunum  {?e  beoS  begriw- 
ene  on  middaneardlicum  lustum,  and  mid  m&ran  gewil- 
nunge  )ues  ateorigendlican  Iffes  hogiaS  Sonne  Sees  ecan.  Se 
godspellere  awrat  her-beforan,  J>aet  se  Haelend  cwaede  to  bis 
Feeder,  “ Ne  bidde  ic  na  for  Sisum  anum,  ac  eac  swilce  for 
Sa  Se  on  me  gelyfaS  Jmrh  heora  word.”  Mid  )?aere  bene  he 
beleac  ealle  Sa  geleaffullan,  Surh  Ssera  apostola  bodunge 
gebugon  to  Cristes  geleafan,  and  gyt  bugaS  deeghwomlice  oS 
{ussere  worulde  geendunge.  He  cwaeS  eac  swiSe  holdlice  be 
Us,  “ Feeder  min,  ic  wille  J>aet  Sa  pe  Su  me  forgeafe  beon  mid 
me  Seer  Seer  ic  beo,  J>set  hi  mine  meerSe  geseon,  Se  Su  me 
forgeafe ; forSan  Se  Su  lufadest  me  eer  middaneardes  geset- 
nysse.”  Hweet  meeg  beon  mare  bliss  to  gehyrenne  }>onne  \>tet 
wc  moton  wunian  mid  jjaes  iElmihtigan  Godes  Suna  on  his 
heofenlicum  Srymme  ecelice,  gif  we  hit  nu,  on  Sisum  scortan 
life,  geearnian  willaS  ? 

He  cweeS,  “ Ealle  mine  Sing  sindon  Sine,  aud  Sine  Sing 
sindon  mine.  Ic  eom  gem£ersod  on  him,  and  ic  on  middan- 
earde ne  eom.  Hi  sindon  on  middanearde,  and  ic  cume  to 
Se.”  Sumne  del  {uses  andgites  we  trahtriodon  hwaene  a?r, 
ealle  Sing  sind  gemaene  j?am  Feeder  and  bis  Suna,  and 
heora  begra  Lufe,  J?aet  is,  se  Halga  Gast.  peos  Halige  Bryn- 
nyss  hylt  ds  and  ealle  gesceafta:  na  hwfltidum  se  Feeder, 
ne  hwfltidum  se  Sunu,  ne  hwfltidum  se  Halga  Gast,  ac  swa 
swa  hf  Sry  sind  an  God  untodseledlic,  swa  is  eac  heora  hyrd- 
raeden  untodaeledlic  ofer  Us  and  ofer  eallum  gesceaftum,  )>e 
Saere  an  re  Godcundnysse  hyrsumiaS. 

On  middanearde  wees  se  Haelend  andwerd  his  leorning- 
cnihtum,  SaSa  he  Sus  be  bis  gecorenum  spraec ; and  h€  astah 
siSSan  up  to  his  Heofonlican  Feeder,  swa  swa  he  cwaeS,  “ Ic 
cume  to  Se.”  He  ferde  to  heofenum  mid  Jram  lichaman  )?e 
he  on  eorSan  gefette,  ac  he  is,  Jmrh  his  godcundan  mihte, 
aegSer  ge  her  ge  Saer,  swa  swa  he  behet  fierSan  Se  he  up- 
astige,  “ Efne  ic  beo  mid  eow  eallum  dagum,  oS  gefylled- 
nysse  Syssere  worulde.” 


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for  those  I pray  whom  thou  hast  given  me.”  The  Lord 
would  not  pray  for  the  world  : that  is,  for  those  men  who  are 
engaged  in  worldly  lusts,  and  are  solicitous  with  greater 
desire  of  the  transitory  life  than  of  the  eternal.  The  evange- 
list wrote  here  before,  that  Jesus  said  to  his  Father,  “ I pray 
not  for  these  alone,  but  also  for  those  who  believe  in  me 
through  their  word.”  With  that  prayer  he  included  all  the 
believing,  who  through  the  preaching  of  the  apostles  turned 
to  belief  of  Christ,  and  yet  daily  turn,  till  the  ending  of  this 
world.  He  said  also  very  kindly  of  us,  “ My  Father,  I will 
that  they  whom  thou  hast  given  me  be  with  me  where  I am, 
that  they  may  see  my  glory  which  thou  hast  given  me ; be- 
cause thou  lovedst  me  before  the  foundation  of  the  world.” 
What  bliss  can  be  greater  to  hear  of  than  that  we  may  dwell 
eternally  with  the  Son  of  the  Almighty  God  in  his  heavenly 
majesty,  if  we  now,  in  this  short  life,  will  deserve  it  ? 

He  said,  “All  my  things  are  thine,  and  thy  things  are 
mine.  I am  glorified  in  them,  and  I am  not  in  the  world. 
They  are  in  the  world,  and  I come  to  thee.”  Some  part  of 
the  sense  of  this  we  explained  a little  before,  that  all  things 
are  common  to  the  Father  and  his  Son,  and  to  the  Love  of 
them  both,  that  is,  the  Holy  Ghost.  This  Holy  Trinity  pre- 
serves us  and  all  creatures : not  sometimes  the  Father,  nor 
sometimes  the  Son,  nor  sometimes  the  Holy  Ghost,  but  as 
those  three  are  one  God  indivisible,  so  also  is  indivisible 
their  guardianship  over  us  and  over  all  creatures,  that  obey 
one  Godhead. 

In  the  world  Jesus  was  present  to  his  disciples,  when  he 
thus  spake  of  his  chosen  $ and  he  afterwards  ascended  to  his 
Heavenly  Father,  as  he  had  said,  I come  to  thee.”  He 
went  to  heaven  with  the  body  that  he  had  assumed  on  earth, 
but,  through  his  divine  might,  he  is  both  here  and  there,  as 
he  promised  before  he  ascended,  “ Behold  I will  be  with  you 
on  all  days,  until  the  completion  of  this  world.” 

HO  If.  VOL.  II.  2 B 


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DOMINICA  III.  POST  PENTECOSTEN. 


Mine  gebroSra,  arwurSiaS  Jrisne  aefen,  and  Sone  m^ran 
freols-daeg,  pe  eow  to-merigen  becymS,  mid  soSum  geleafan. 
On  1$am  daege  abaer  se  JElmihtiga  Godes  Sunu  urne  lichaman 
to  Sam  heofonlican  eSle,  j?aer  Saer  naefre  6?r  ne  becom  nan 
Sing  Sees  gecyndes.  SettaS  eoweme  hiht  on  Sam  Haelende, 
and  on  Sam  wordum  pe  he  be  Us  eallum  spraec  4erSan  Se  he 
beonon  siSode.  Nis  Sees  lar  pe  we  eow  secgaS  niwan  ariered, 
ac  sind  pa  ylcan  word  pe  Crist  mid  his  Sgenum  muSe  spraec, 
and  siSSan  onwreah  wisum  lareowum,  purh  gife  Saes  Halgan 
Gastes.  peos  lir  stent  on  Cristes  bee  mid  Ledenum  gereorde 
eow  bedigelod ; and  ealle  lareowas  pe  pmt  Leden  cuSon, 
saedon  Godes  folce  pa  boclican  lare ; )>a  Se  hit  ne  cuSon,  hi 
hit  forsuwedon.  Nu  behSfige  ge,  laewede  men,  micelre  lire 
on  Sisne  timan,  forSan  Se  J>eos  woruld  is  micclum  geswenct 
Surh  menigfealdum  gedrefednyssum ; and  swa  near  ende 
J?yssere  worulde  swa  mare  ehtnys  J?aes  deofles,  and  biS  un- 
strengre  mennisc  Surh  maran  tyddernysse.  Nu  behofige  ge 
Saes  pe  swiSor  pse s boclican  frofres,  past  ge  Surh  Sa  lare  eower 
mod  awendon  of  Sisum  wraecfullum  life  to  Sam  ecum  pe  we 
ymbe  sprecaS.  Se  mann  Se  biS  dreorig,  he  beh6faS  sumes 
frofres,  swa  eac  we  wyllaS  eow  )>urh  Sas  boclican  lare  gefre- 
frian,  forSan  Se  we  geseoS  pmt  Seos  woruld  is  on  micelre 
earfoSnysse  gelogod  : awurpaS  forSi  hire  lufe  fram  eowerum 
heortum,  and  gewilniaS  pm s heofonlican  rices,  Se  us  Crist 
on  Sisum  godspelle  behit,  seSe  leofaS  and  rixaS  mid  Feeder 
and  Sam  Halgum  Gaste  & on  eenysse.  Amen. 


DOMINICA  III.  POST  PENTECOSTEN. 

HOMO  quidam  fecit  cenam  magnam,  et  uocauit  niultos  : et 
reliqua. 

Se  Hselend  saede  pis  bigspel  his  leorning-cnihtum,  and 
cwaeS,  u Sum  man  gearcode  micele  feorme,  and  Saerto  manega 
gel&Sode  et  reliqua. 


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My  brothers,  honour  this  eve,  and  the  great  festival,  which 
conies  to-morrow,  with  true  belief.  On  that  day  the  Son  of 
Almighty  God  bore  our  body  to  the  heavenly  country,  where 
never  before  came  anything  of  that  kind.  Set  your  hope  in 
Jesus,  and  in  the  words  that  he  spake  concerning  us  all  be- 
fore he  journeyed  hence.  This  doctrine  which  we  say  to  you 
is  not  newly  raised  up,  but  is  the  same  words  that  Christ 
spake  with  his  own  mouth,  and  afterwards  revealed  to  wise 
teachers,  through  the  grace  of  the  Holy  Ghost.  This  doc- 
trine stands  in  the  book  of  Christ,  concealed  from  you  in  the 
Latin  tongue;  and  all  teachers  who  knew  Latin  have  de- 
clared to  God’s  people  the  written  doctrine ; those  who  knew 
it  not  have  held  silence  concerning  it.  Now  ye  require, 
laymen,  great  learning  at  this  time,  because  this  world  is 
greatly  afflicted  through  manifold  troubles ; and  as  the  end 
of  this  world  is  nearer,  so  is  the  persecution  of  the  devil 
greater,  and  mankind  will  be  less  strong  through  luxury. 
Now  need  ye  so  much  the  more  the  comfort  of  books,  that, 
through  their  precepts,  ye  may  turn  your  minds  from  this  life 
of  exile  to  the  eternal  one  of  which  we  are  speaking.  The 
man  who  is  sad  requires  some  comfort,  so  likewise  we  desire 
to  comfort  you  through  this  book  doctrine,  for  we  see  that 
this  world  is  placed  in  great  affliction  : cast,  therefore,  its 
love  from  your  hearts,  and  desire  the  heavenly  kingdom, 
which  Christ  has  promised  us  in  his  gospel,  who  liveth  and 
reigneth  with  the  Father  and  the  Holy  Ghost  to  all  eternity. 
Amen. 


THE  THIRD  SUNDAY  AFTER  PENTECOST. 

HOMO  quidaui  fecit  coenam  magnam,  et  vocavit  multos : et 
reliqua. 

Jesus  said  this  parable  to  his  disciples,  and  said,  “ A cer- 
tain man  prepared  a great  feast,  and  thereto  invited  many,” 
etc. 

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DOMINICA  III.  POST  PENTECOSTEN. 


Gregorius  papa  (is  Bede,  pet  se  man  aSe  Sa  micclan  feorme 
worhte  is  ure  Helend  Crist,  seSe  is  God  and  mann  on  Snum 
hide,  seSe  gearcode  Surh  his  to-cyme  tia  Sa  ecan  feorme  on 
his  rice,  gif  we  Sa  gesecan  willaS.  He  sende  his  Seowan  to 
laSigenne  mancynn  to  Sere  ecan  feorme,  paSa  he  asende  his 
bydelas  geond  ealne  middangeard,  to  bodigenne  geleafan  and 
% heofonan  rices  myrhSe ; and  elc  Sera  pe  pet  bodaS  is  Godes 
bydel,  peah  Se  heora  sum  w£clic  geSuht  sy.  pere  feorme 
tid  is  seo  geendung  pises  middaneardes  on  Sere  we  sind,  swa 
swa  Paulus  se  apostol  cweS,  “ We  sind  Sa  Se  worulda  ge- 
endunga  on  becomon.”  He  ewe's,  “ Ealle  mine  Sing  sind 
gegearcode,”  forSan  Se  Surh  Cristes  Srowunge  wurdon  Sera 
witegena  gyddunga  gefyllede,  and  pet  ece  lif  gegearcod 
eallum  geleaffullum. 

God  bead  raancynne  pet  hi  hine  biddan  sceoldon,  and  he 
wile  syllan  finabeden  pet  pet  we  Us  ne  wendon  purh  ure 
bene.  He  cyS  gearwe  est-mettas  pes  ecan  gereordes,  and 
swa-Seah  hi  ealle  samod  hi  beladiaS.  Se  forma  cweS,  “ Ic 
bohte  enne  tfin,  and  me  is  neod  to  farenne  and  Sone  geseon. 
Ic  bidde  Se,  bel£da  me.”  Hwet  is  Surh  Sone  tfin  getacnod 
buton  eorSlice  ehta  ? Se  ferS  to  sceawienne  his  tfin,  seSe 
ymbe  Sa  eorSlican  speda  singallice  hogaS,  and  Sa  ecan  ge- 
streon  ne  teolaS.  Sum  oSer  cweS,  “ Ic  bohte  fff  getymu 
oxena,  and  ic  wille  faran  fandian  Sera.”  Da  fif  getyma  ge- 
t&cniaS  Sa  fif  andgitu  ures  lichaman,  pet  sind  gesihS,  hlyst, 
swecc,  stenc,  hrepung.  pas  fif  andgitu  hefS  se  Se  hSl  biS. 
We  geseoS  purh  ure  eagan,  and  ealle  Sing  tocnawaS ; Surh 
Sa  earan  we  gehyraS  5 on  Sam  muSe  we  habbaS  swecc,  and 
tocnawaS  hweSer  hit  biS  pe  wered  Se  biter  pet  we  SicgaS ; 
Surh  pa  nosu  we  tostincaS  hwet  clene  biS,  hwet  ful $ on 
handum  and  on  eallum  lichaman  we  habbaS  hrepunge,  pet 
we  magon  gefredan  hwet  biS  heard,  hwet  hnesce,  hwet 
smeSe,  hwet  unsmeSe,  and  swa  gehwet.  / pas  andgitu  sind 
rihtlice  wiSmetene  fif  getymum  oxena,  forSan  Se  hi  beoS 
getwyfylde  on  twam  haduin,  pet  is,  on  werum  and  on  wifum^ 


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Gregory  the  pope  has  told  us,  that  the  man  who  made  the 
great  feast  is  our  Saviour  Christ,  who  is  God  and  man  in  one 
person,  who  by  his  advent  has  prepared  for  us  the  eternal 
feast  in  his  kingdom,  if  we  will  seek  it.  He  sent  his  servants 
to  invite  mankind  to  the  eternal  feast,  when  he  sent  his 
messengers  over  all  the  world,  to  preach  belief  and  the  joy  of 
heaven’s  kingdom ; and  each  of  those  who  preach  that  is  . 
God’s  messenger,  though  some  of  them  may  seem  of  small 
account.  The  feast-tide  is  the  ending  of  this  world  in  which 
we  are,  as  Paul  the  apostle  said,  “ We  are  they  on  whom  the 
endings  of  worlds  will  come/*  He  said,  “All  my  things  are 
prepared,”  because  through  Christ’s  passion  the  utterances 
of  the  prophets  were  fulfilled,  and  the  everlasting  life  pre- 
pared for  all  the  believing. 

God  enjoined  mankind  that  they  should  pray  to  him,  and 
he  will  give  unprayed  for  that  which  we  expected  not  through 
our  prayer.  He  announces  as  ready  the  delicacies  of  the 
eternal  refection,  and,  nevertheless,  they  all  together  excuse 
themselves.  The  first  said,  “ I have  bought  a vill,  and  it 
is  needful  that  I go  and  see  it.  I pray  thee,  excuse  me.” 
What  is  betokened  by  the  vill  but  earthly  possessions  ? He 
goes  to  view  his  vill,  who  is  unceasingly  solicitous  about 
earthly  riches,  and  toils  not  for  everlasting  treasure.  An- 
other said,  “ I have  bought  five  teams  of  oxen,  and  I wish 
to  go  to  try  them.”  The  five  teams  betoken  the  five  senses 
of  our  body,  which  are  sight,  hearing,  taste,  smell,  touch. 
These  five  senses  he  has  who  is  whole.  Through  our  eyes 
we  see  and  distinguish  all  things ; through  the  ears  we  hear ; 
in  the  mouth  we  have  taste,  and  distinguish  whether  it  be 
sweet  or  bitter  what  we  eat ; through  the  nose  we  smell  what 
is  clean,  what  foul ; in  the  hands  and  in  all  the  body  we  have 
touch,  that  we  may  feel  what  is  hard,  what  soft,  what  smooth, 
what  unsmooth,  and  so  everything.  These  senses  are  rightly 
compared  to  the  five  teams  of  oxen,  because  they  are  doubled 
in  two  persons,  that  is,  in  men  and  in  women.  He  goes  and 


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DOMINICA  III.  POST  PENTECOSTEN. 


Se  faerb  and  fandab  J>issera  fif  andgita,  sebe  purh  fywitnysse 
and  unstilnysse  hi  aspent  on  unnyt.  Hefigtyme  leahter  is 
ungefoh  fyrwitnys;  ac  we  sceolon  awendan  urne  ISc  fram 
yfelre  gesihbe,  urne  hlyst  fram  yfelre  spraece,  urne  swaecc 
fram  unalyfedum  bigenum,  ure  nosa  fram  derigendlicum 
stencum,  ure  handa  and  ealne  lichaman  fram  fullicum  and 
leahterlicum  hrepungum,  gif  we  willab  becuman  to  bam 
estum  j>aes  ecan  gereordes. 

Hi  baedon  bone  bydel  j>aet  he  hi  beladode,  j?onne  he  cwyb, 
“ Ic  bidde  be  j>aet  bu  me  ladige,”  and  forsihb  to  cumenne : 
bonne  swegb  eadmodnys  on  his  stemne,  and  mbdignys  bib 
aeteowod  on  his  daede.  ponne  se  l&reow,  J>e  is  Godes  bydel, 
gestent  sumne  bwyme  and  unrihtwisne,  and  hine  manab  to 
rihtwisnysse  and  to  Godes  rice ; gif  he  bonne  cwyb  on  his 
gebance,  ‘ Ne  maeg  ic  baere  stibnysse  befeolan,  }>e  bu  me  to- 
tihst ; ic  eom  synful  mau : gebide  for  me hwaet  deb  he 
bonne  buton  bitt,  and  hine  bel£dab  ? 

Se  bridda  cwaeb,  “ Ic  haebbe  nu  gewifod,  and  forbi  to  baere 
feorme  cuinan  ne  maeg.”  purh  ba  wffunge  sind  getacnode 
j>aes  lichaman  lustas,  and  se  be  ungemetlice  his  flaesclicum 
lustum  gehyrsumab,  him  bincb  aebryt  to  gehyrenne  ymbe  ba 
claennysse  be  God  lufab,  obbe  ymbe  ba  heofenlican  bodunga 
be  his  lustum  wibcwebab. 

Se  beowa  gecyrde  ham,  and  sa5de  his  hlaforde  baera  gela- 
bodra  forsewennysse.  Se  hlaford  ba  gehathyrt,  cwaeb  to  his 
beowan,  “ Far  ardlice  geond  j>as  strata  and  wic,  and  gega- 
dera  bearfan  and  alefede,  blinde  and  healte,  and  gelaed  hider 
inn.”  pearfan  sind  gecwedene,  and  wannhale,  ba  be  hi  sylfe 
wace  taliab,  and  unstrange,  to  wibmetennysse  gebungenra 
halgena.  pa  sind  blinde,  j>e  j>aet  leoht  baes  larlican  andgites 
nabbab.  pa  beob  healte,  be  rihtne  gang  on  gddum  weorcum 
nabbab.  Soblice  ba  gelabedan,  j>e  cuman  noldon,  waeron 
synfulle,  and  bas  bearfan,  ]>e  bae r cumab,  sindon  eac  synfulle ; 
iic  ba  modigan  synfuilan  beob  forsewene,  and  ba  eadtnodan 
synfullan  beob  gecorene.  Da  gecyst  God  J>e  middaueard 


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tries  these  fire  senses,  who  through  curiosity  and  unstillness 
wastes  them  uselessly.  Immoderate  curiosity  is  a grave  sin ; 
for  we  should  turn  our  look  from  evil  sight,  our  hearing  from 
evil  speech,  our  taste  from  unallowed  aliments,  our  noses 
from  hurtful  smells,  our  hands  and  whole  body  from  foul  and 
sinful  contacts,  if  we  are  desirous  of  coming  to  the  delicacies 
of  the  eternal  refection. 

They  prayed  the  messenger  that  he  would  excuse  them, 
when  he  says,  “ I pray  thee  to  excuse  me,”  and  disdains  to 
come : then  humility  sounds  in  his  voice,  and  pride  appears 
in  his  deed.  When  the  teacher,  who  is  God’s  messenger, 
urges  a perverse  and  unrighteous  man,  and  exhorts  him  to 
righteousness  and  the  kingdom  of  God ; if  he  then  say  in  his 
thought,  ‘I  cannot  submit  to  the  severity  to  which  thou 
urgest  me;  I am  a sinful  man : pray  for  me  what  does  he 
then  but  prays  and  excuses  himself  ? 

The  third  said,  “ I have  taken  a wife,  and  therefore  can- 
not come  to  the  feast.”  By  the  taking  to  wife  are  betokened 
the  lusts  of  the  body,  and  he  who  immoderately  obeys  his 
fleshly  lusts,  to  him  it  seems  tedious  to  hear  concerning  the 
chastity  which  God  loves,  or  concerning  the  heavenly  preach- 
ings, which  speak  against  his  lusts. 

The  servant  returned  home,  and  said  to  his  lord  the  con- 
tempt of  those  invited.  The  lord  then  angry  said  to  his 
servant,  “Go  quickly  through  the  streets  and  lanes,  and 
gather  the  poor  and  the  maimed,  the  blind  and  the  halt,  and 
lead  them  in  hither.”  They  are  called  poor  and  infirm,  who 
account  themselves  weak  and  feeble  in  comparison  with 
venerable  saints.  They  are  blind,  who  have  not  the  light  of 
the  doctrinal  signification.  They  are  halt,  who  have  not  a 
direct  course  in  good  works.  But  the  invited,  who  would 
not  come,  were  sinful,  and  the  poor,  who  come  there,  are 
also  sinful ; but  the  proud  sinful  Bhall  be  despised,  and  the 
humble  sinful  shall  be  chosen.  God  chooses  those  that  the 


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DOMINICA  III.  POST  PENTECOSTEN. 


forsihS,  swa  swa  Paulus  se  apostol  cwaeS,  " God  gecyst  Sa 
untruman  Jrises  middaneardes,  )>ffit  he  Sa  strangan  gescynde.” 
pearfan  and  w&nnhale,  blinde  and  healte  beoS  gelaSode  to 
Godes  gereorde,  and  hi  cumaS,  forSan  “Se  gehwilce  untrume 
and  forsewenlice  on  Sisum  middanearde  swa  miccle  hraSor 
Godes  stemne  gehyraS,  swa  micclum  swa  hi  lytle  iustfullunge 
on  'Sisum  life  habbaS. 

Se  Seowa  cwaeS,  “ Hlaford,  bit  is  gedSn  swa  Su  hete,  and 
her  gyt  is  rymet  asmtig.”  Micel  menigu  geSeah  Gode  of 
Iudeiscre  Seode,  fram  ealdum  dagum  oS  Cristes  to-cyme, 
heahfaederas  and  .witegan,  ac  Sa-g^t  wees  ure  rymet  eemtig, 
we  Se  of  ealluin  middanearde  to  Saere  feorme  cumaS ; be  Sam 
cwaeS  se  hlaford  to  San  Seowan,  “ Far  nn  geond  wegas  and 
hegas,  and  nyd  hi  inn  to  farenne,  )>aet  min  hlis  beo  gefylled.” 
iEr  he  het  faran  to  straetum  and  to  wicum,  getacnigende  past 
Iudea  folc,  J?e  Surh  cySSe  J>eere  ealdan  & on  gehendnysse 
waeron.  Nu  he  het  faran  to  wegum  and  to  hegum,  getacni- 
gende )>aet  wilde  folc  )>e  he  gegaderode  of  eallum  middan- 
earde. Sume  sind  gelaSode,  and  forhSgiaS  to  cumenne ; 
sume  sind  gelaSode,  and  curaaS ; sume  sind  geneadode  )?«t 
hi  cumaS.  Se  biS  geneadod  to  cumenne,  seSe  Surh  unge- 
limpum  Jnssere  worulde,  oSSe  )mrh  untrumnysse,  biS  aetbro- 
den  his  lustum  and  idelnyssum  andwerdes  fifes,  and  Surh 
Godes  gife  biS  onbryrd  to  San  ecan  Kfe. 

Se  hiredes  ealdor  cwaeS,  “ Ic  secge  eow  to  soSan,  }*aet  nan 
Saera  wera  Se  gelaSode  cuman  noldon,  ne  onbirigS  mines 
gereordes.”  Efne  God  gelaSaS  us  }>urh  bine  sylfne,  he  ge- 
laSaS  |mrh  englas,  Surh  heahfaederas,  Jrnrh  witegan,  Surh 
apostolas,  jmrh  lareowas,  daeghwomlice.  He  gelaSaS  us  for* 
wel  oft  jmrh  wundrum,  hwilon  Surh  swinglum,  hwilon  Surh 
gesundfulnysse  Jrises  lifes,  hwilon  Surh  ungelimpum.  Ne 
forse6  nan  man  Godes  stemne  and  his  gearcunge,  J>y-laes  Se 
h€  hine  nu  beladige,  and  eft  wylle  jronne  he  ne  maeg.  Ge- 


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world  despises,  as  Paul  the  apostle  said,  “ God  chooses  the 
infirm  of  this  world,  that  he  may  confound  the  strong/* 
Poor  and  infirm,  blind  and  halt  are  invited  to  God’s  refection, 
and  they  come,  because  all  the  infirm  and  despicable  in  this 
world  hear  the  voice  of  God  by  so  much  the  more  quickly  by 
as  much  as  they  have  little  pleasure  in  this  life. 

The  servant  said,  “Lord,  it  is  done  as  thou  bast  com- 
manded, and  yet  there  is  room  here  empty/*  A great  multi- 
tude had  thriven  to  God  of  the  Jewish  people,  from  old  days 
until  the  advent  of  Christ,  patriarchs  and  prophets,  but  yet 
our  room  was  empty,  we  who  from  all  the  world  come  to  the 
feast;  of  whom  the  lord  said  to  the  servant,  “Go  now 
through  the  ways  and  hedges,  and  compel  them  to  come  in, 
that  my  house  may  be  filled/*  He  had  before  commanded 
him  to  go  to  the  streets  and  lanes,  betokening  the  Jewish 
people,  who,  through  knowledge  of  the  old  law,  were  at  hand. 
Now  he  commands  him  to  go  to  the  ways  and  to  the  hedges, 
betokening  the  wild  people  whom  lie  gathered  from  all  the 
world.  Some  are  invited,  and  disdain  to  come;  some  are 
invited,  and  come;  some  are  compelled  to  come.  He  iB 
compelled  to  come,  who  through  the  mishaps  of  this  world, 
or  through  infirmity,  is  taken  from  his  lusts  and  the  vanities 
of  the  present  life,  and  through  God’s  grace  is  stimulated  to 
the  life  everlasting. 

The  chief  of  the  household  said,  “ I say  unto  you  in  sooth, 
that  none  of  those  men,  who  invited  would  not  come,  shall 
taste  of  my  refection.’*  Lo,  God  invites  us  through  himself, 
he  invites  us  through  angels,  through  patriarchs,  through 
prophets,  through  apostles,  through  teachers,  daily.  He 
invites  us  very  often  through  miracles,  sometimes  through 
stripes,  sometimes  through  prosperity  of  this  life,  sometimes 
through  misfortunes.  Let  no  man  despise  the  voice  of  God 
and  his  preparation,  lest  he  now  excuse  himself,  and  after- 
wards will  when  he  cannot.  Hear  how  the  wisdom  of  God 


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ALIA  NARRATIO  DE  EUANGELII  TEXTU. 


hyraS  hd  Godes  wisdom  clypode  Jrnrh  Sone  suoteran  Salomon, 
“ ponne  hi  clypiaS  to  me,  and  ic  hi  ne  gehyre ; hi  ansa's  on 
aerne-merigen,  ac  hi  ne  gemetaS  me.” 

pis  godspell  is  nu  scortlice  getrahtnod : uton  biddan  Sone 
iGlmihtigan  Drihten,  j>aet  he  us  gebringe  to  his  ecan  gebeor- 
scipe,  seSe  }>urh  his  to-cyme  ds  Saerto  gelaSode. 


ALIA  NARRATIO  DE  EUANGELII  TEXTU. 

MINE  gebroSru,  we  wyllaS  eow  gereccan  sume  Cristes 
wundra,  to  getrymmincge  eoweres  geleafan.  We  sind  ge- 
cmewe  )?aet  we  hit  forgymeleasodon  on  Sam  daege  pe  mann 
)>aet  godspel  raedde,  ac  hit  maeg  eow  nu  fremian  swa  micclum 
swa  hit  Sa  mihte. 

Ure  Drihten  astdh  on  scip,  and  him  filigdon  his  leorning- 
cnihtas.  “ Efne  Sa  fierlice  aras  micel  stymng  and  hreohnys 
on  Saere  see,  swa  j>aet  }>set  scip  wearS  mid  ySum  oferSeht 
Se  wind  him  stod  ongean  mid  onnaetum  blaede,  and  se 
Haelend  wearS  on  slaepe  on  Sam  steor-setle et  reliqua. 

Se  Haelend  geswutelode  mid  Sam  slaepe  his  soSan  men- 
niscnysse,  and  mid  Sam  wundre  his  godcundan  maegen- 
Srymnysse.  He  slep  6wa  swa  soS  man,  and  he  Sa  ySi- 
gendan  sae  mid  anre  haese  gestilde,  swa  swa  iElmihtig  Scyp- 
pend,  }>e  aer  gesette  Saere  sie  gemaem,  )>aet  heo  nateshwon  ne 
mot  middaueard  ofergan.  u Hi  Sa  ofer-reowon  Sone  brym, 
and  geleudon  on  Sam  lande  )>e  is  gehSten  Gerasenorum.  Efne 
SaSa  ht  up-eodon,  am  an  wod  man  togeanes  Sam  Haelende, 
se  haefde  wununge  on  haeSenum  byrgenum,  and  hine  ne  mihte 
nan  man  mid  racenteagum,  ne  mid  fot-copsum  gehaeftan 
et  reliqua. 

An  eorod  is  on  bocum  geteald  to  six  Susendum,  and  swa 
fela  awyrigedra  gasta  waeron  Sam  anum  men  getenge,  oSpaet 
se  mildheorta  Drihten  to  Sam  lande  rcow,  and  hine  ahredde. 


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cried  through  the  sagacious  Solomon,  “ Then  will  they  cry 
unto  me,  and  I will  not  hear  them $ they  will  arise  at  early 
morn,  but  they  will  not  find  me.” 

This  gospel  is  now  shortly  expounded  : let  us  pray  the 
Almighty  Lord  that  he  bring  us  to  his  everlasting  feast,  who 
through  his  advent  has  invited  us  thereto. 


ANOTHER  NARRATIVE  ON  THE  TEXT  OF  THE  GOSPEL. 

MY  brothers,  we  will  relate  to  you  some  of  the  miracles  of 
Christ,  for  the  confirmation  of  your  belief.  We  are  aware 
that  we  neglected  it  on  the  day  that  the  gospel  was  read,  but 
it  may  profit  you  now  as  much  as  it  might  then. 

Our  Lord  entered  a ship,  and  his  disciples  followed  him. 
“ Behold  then  suddenly  arose  a great  tempest  and  roughness 
on  the  sea,  so  that  the  ship  was  covered  with  the  waves. 
The  wiud  stood  against  them  with  exceedingly  great  blast, 
and  Jesus  was  asleep  in  the  steerage,”  etc. 

Jesus  by  that  sleep  manifested  his  true  human  nature,  and 
by  the  miracle  his  divine  power.  He  slept  as  true  man,  and 
he  stilled  the  billowy  sea,  by  his  sole  behest,  as  Almighty 
Creator,  who  had  before  set  bounds  to  the  sea,  that  it  might 
not  overflow  the  world.  “They  then  rowed  over  the  sea, 
and  landed  in  the  land  which  is  called  that  of  the  Gadarenes. 
Behold  as  they  went  up,  a madman  ran  towards  Jesus,  who 
had  a habitation  in  the  heathen  tombs,  and  no  man  could 
confine  him  with  chains  nor  with  fetters,”  etc. 


A legion  is  in  books  reckoned  at  six  thousand,  and  so 
many  accursed  spirits  were  weighing  down  that  one  man, 
until  the  merciful  Lord  rowed  to  that  land,  and  delivered 


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pa  deoflu  oncneowon  urne  Drihten  Crist,  and  p&t  Iudeisce 
folc  hine  dwollice  wiSsoc,  and  sind  forSi  wyrsan  )>onne  Sa 
awyrigedan  deoflu  pe  feollon  to  his  fotum,  mid  fyrhte  fornu- 
mene.  Ne  dorston  Sa  deoflu,  SaSa  hi  adr^efde  waeron,  into 
Sam  swynum,  gif  he  him  ne  sealde  leafe,  ne  into  nanum  men, 
forSan  Se  se  Metoda  Drihten  ure  gecynd  haefde  on  him 
sylfum  genumen.  Da  swyn  hi  gecuron  for  Sam  sweartum 
hiwe,  and  for  Saere  ftilnysse  fenlices  adelan.  Se  man  Se  haefS 
swynes  Seawas,  and  wyle  hine  aSwean  mid  wope  fram  syn- 
num,  and  eft  hine  befylan  ftillice  mid  leahtrum,  swa  swa 
swyn  deS,  Se  cyrS  to  meoxe  aefter  his  Sweale,  j?eawle&s 
nyten,  ponne  biS  he  betaeht  jmm  atelicum  deoflum,  for  his 
fdlum  dffidum,  pe  be  fyrnlice  ge-edlaehS.  Se  Se  oft  gegremaS 
God  }?urh  leahtrum,  and  aefre  ge-edlaehS  his  yfelan  daeda,  he 
biS  swyne  gelic,  and  forscyldgod  wiS  God. 

Uton  we  herian  urne  Drihten  symle  on  his  micclum  wun- 
drum,  and  lis  miltsunge  biddan,  and  yfel  forlaetan,  and  eft  ne 
ge-edlaecan,  past  we  moton  aetwindan  Sam  wselhreawum 
deoflum,  and  Gode  geSeon  }mrh  godre  gebaltsumnysse,  j^am 
sy  wuldor  and  wurSmynt  a to  worulde.  Amen. 


III.  KL.  IULII. 

IN  FESTIUITATE  SCT  PETRI  APOSTOLI. 

LUCAS  se  Godspellere  tis  srede  on  Sissere  pistol-riedinge, 
past  “ H erodes  cyning  wolde,  aefter  Cristes  tipstige  to  heo- 
fenum,  geswencan  sume  of  Saere  gelaSunge,  and  sende  werod 
ymbe  J?aet.  pa  ofsloh  he  Iacobum,  Iohannes  broSor,  pads 
Godspelleres,  and  geseah  p&t  hit  gelicode  }?am  Iudeiscum ; 
and  wolde  gelaeccan  Petrum.  He  Sa  hine  gefeng,  and  on 
cwearteme  gebrohte,  and  betaehte  hine  on  Sam  haefte  sixtyne 
cempura  to  healdenne.  Hit  waes  Sa  Easter-  tid,  and  forSi  he 
elcode  his  sieges.  Petrus  Sa  waes  gehaefd  on  Sam  cwearterne. 


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him.  The  devils  acknowledged  our  Lord  Christ,  and  the 
Jewish  people  erroneously  denied  him,  and  are  therefore 
worse  than  the  accursed  devils  that  fell  at  his  feet,  seized  with 
fright.  The  devils  durst  not,  when  they  were  driven  out, 
enter  into  the  swine,  if  he  had  not  given  them  leave,  nor  into 
any  man,  because  the  Lord  Creator  had  taken  our  nature  on 
himself.  They  chose  the  swine  for  their  swart  hue,  and  for 
the  foulness  of  the  fenlike  mud.  The  man  that  has  a swine's 
habits,  and  will  wash  himself  with  weeping  from  sins,  and 
afterwards  foully  defile  himself  with  sins,  as  a swine  does, 
which  returns  to  its  dunghill  after  its  washing,  an  ill-con- 
ditioned beast,  he  will  then  be  delivered  to  the  hateful  devils 
for  his  foul  deeds,  which  he  swinishly  repeats.  He  who  often 
angers  God  by  sins,  and  ever  repeats  his  evil  deeds,  is  like 
unto  a swine,  and  guilty  towards  God. 

Let  us  ever  praise  our  Lord  for  his  great  wonders,  and 
pray  for  mercy,  and  forsake  evil,  and  repeat  it  not  afterwards, 
that  we  may  escape  from  the  cruel  devils,  and  thrive  to  God 
through  good  continence,  to  whom  be  glory  and  honour  ever 
to  eternity.  Amen. 


JUNE  XXIX. 

ON  THE  FESTIVAL  OF  SAINT  PETER  THE  APOSTLE. 

LUKE  the  Evangelist  has  told  us  in  this  epistolary  lesson, 
that  “ Herod  the  king,  after  Christ's  ascension  to  heaven, 
would  afflict  some  of  the  church,  and  sent  an  army  for  that 
purpose.  He  then  slew  James,  the  brother  of  John  the  Evan- 
gelist, and  saw  that  it  was  pleasing  to  the  Jews ; and  would 
seize  Peter.  He  then  took  him,  and  brought  him  into  prison, 
and  delivered  him  to  be  held  iu  the  keeping  of  sixteen  soldiers. 
It  was  then  Easter-tide,  and  therefore  he  delayed  the  slaying 
of  him.  Peter  was  then  confined  in  the  prison,  and  all  the 


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and  eal  seo  geleaffulle  gelaBung  buton  to-forlaetennysse  him 
fore  baedon.  pa  l^eg  Petrus,  on  Baere  nihte  pe  Herodes  wolde 
bine  on  merigen  forSlaedan,  betwux  twam  cempum  slapende, 
mid  twam  racenteagum  getiged ; and  Ba  weardas  heoldon 
j?aes  cwearternes  duru,  swa  swa  him  geb6den  w aes.  Efne  Ba 
com  Oodes  engel  scinende,  and  J?aet  blinde  cweartern  eal  mid 
leohte  afylde.  He  cnyste  Ba  Petres  sidan,  and  cwaeB,  Aris 
hraBe ; and  J>a  racenteagan  feollon  Baerrihte  of  Petres  handum. 
Se  engel  cwaeB,  Begyrd  )>e,  and  sceo  }?e,  and  fylig  me.  Petrus 
Ba  him  filigde,  and  Buhte  bim  swilce  hit  swefen  waere.  Hi 
Ba  ofereodon  Ba  twa  weard-setl,  oBj?aet  hi  becomon  to  Bam 
isenan  geate,  and  J*aet  tosprang  paerrihte  him  togeanes.  Hi 
eodon  forS,  oB)?aet  hi  comon  to  anre  wic,  and  se  engel  him 
gewat  fram.  Petrus  Ba  beBohte  hine  sylfne,  and  cwaeB,  Nu 
ic  wat  to  soBan  j?aet  Drihten  asende  his  engel,  and  me  ahredde 
fram  HerBdes  handum,  and  fram  aelcere  anbidunge  Iudeisces 
folces.  He  becom  Ba  to  his  geferum,  and  cnucode  set  Baere 
dura.  Him  am  to  sum  raaeden  ]?aes  geleaffullan  weredes, 
hire  nama  waes  geciged  Rode ; and  BaBa  heo  oncneow  Petres 
stemne,  ne  mihte  for  Baere  blisse  Ba  duru  geopenian,  ac  cyrde 
ongean,  saede  |?eet  Petrus  ]?aer  stode.  pa  geleaffullan  cwaedon 
paet  hit  naere  Petrus,  ac  waere  his  engel.  Petrus  cnucode 
forS,  oB|?aet  hi  hine  inn  leton,  and  micclum  his  wundrodon. 
He  rehte  Ba  him,  hd  God  hine  ahredde,  ]?urh  his  engel,  of  Bam 
cwearteme,  and  cwaeB,  CyBaB  Jus  Iacobe  and  urum  gebro- 
Brum;  and  eode  Ba  to  sumere  oBre  stowe.  Hwaet  Ba,  on 
merigen  wearS  micel  styrung  betwux  Bam  cempum  ]?e  hine 
healdan  sceoldon.  And  Her5des  gewende  to  Cesaream,  and 
Baer  haefde  gemSt  wiB  Tyrum  and  Sidoniscum.  Da  mid  ]>am 
Be  he  swiBost  motode,  on  his  ddm-setle  sittende,  mid  cyue- 
licum  reafe  gescryd,  J?a  stop  him  to  Godes  engel,  and  hine 
ofsl6h,  forSan  Be  he  ne  sealde  Gode  naenne  wurBmynt ; and 
he  Baerrihte,  mid  wyrmum  fomumen,  gewat  of  l^fe.,, 

pr^  Herodes  we  raedaB  on  bocum.  An  waes  se  Be  Ba  cild 


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faithful  church  without  intermission  prayed  for  him.  Peter, 
on  the  night  that  Herod  would  lead  him  forth  on  the  morrow, 
lay  sleeping  between  two  soldiers,  bound  with  two  chains ; and 
the  keepers  held  the  door  of  the  prison,  as  they  had  been 
commanded.  Behold  then  came  an  angel  of  Ood  shining, 
and  filled  all  the  blind  prison  with  light  He  then  struck 
Peter’s  side,  and  said,  Arise  quickly ; and  the  chains  straight- 
ways  fell  from  Peter's  hands.  The  angel  said,  Gird  thee, 
and  shoe  thee,  and  follow  me.  Peter  then  followed  him,  and 
it  seemed  to  him  as  it  were  a dream.  They  then  passed  by 
the  two  ward-seats,  until  they  came  to  the  iron  gate,  and 
that  straightways  sprang  open  towards  them.  They  went 
forth,  until  they  came  to  a street,  and  the  angel  departed 
from  him.  Peter  then  bethought  himself,  and  said,  Now  I 
know  for  sooth  that  the  Lord  hath  sent  his  angel,  and  de- 
livered me  from  the  hands  of  Herod,  and  from  every  expecta- 
tion of  the  Jewish  people.  He  came  then  to  his  companions, 
and  knocked  at  the  door.  There  ran  towards  him  a maiden 
of  the  faithful  company,  her  name  was  called  Rhoda;  and 
when  she  knew  Peter’s  voice,  she  could  not  open  the  door 
for  gladness,  but  returned,  saying  that  Peter  was  standing 
there.  The  faithful  said  that  it  was  not  Peter,  but  was  his 
angel.  Peter  continued  knocking,  until  they  let  him  in,  and 
greatly  wondered  at  him.  He  then  related  to  them,  how 
God  had  delivered  him,  through  his  angel,  from  the  prison, 
and  said.  Announce  this  to  James  and  our  brothers;  and 
then  went  to  some  other  place.  Whereupon,  on  the  morrow, 
there  was  a great  stir  among  the  soldiers  who  should  have 
held  him.  And  Herod  went  to  Ceesarea,  and  there  held  a 
council  against  the  Tyrians  and  Sidonians.  Then  while  he 
was  most  occupied,  sitting  in  his  judgement-seat,  arrayed  in 
kingly  raiment,  the  angel  of  God  approached  him,  and  slew 
him,  because  he  gave  no  honour  to  God ; and  he  straight- 
ways,  consumed  by  worms,  departed  from  life.” 

We  read  of  three  Herods  in  books.  One  was  he  who 


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ITEM  DE  S.  PETRO. 


acwellaii  bet  on  Cristes  acennednysse  j ober  waes  hi s sunn, 
sebe  Iohannes  pone  Fullubtere  beheafdian  bet,  and  gebwaer- 
laehte  wib  Pilate,  set  ures  Drihtnes  browunge ; jmdda  is  bes 
Herodes,  be  we  nu  embe  reccab.  Hi  ealle  brf  forferdon, 
and  eac  Pilatus  wearb  swa  micclum  geangsumod  pmt  he  bine 
sylfne  acwealde,  swa  swa  seo  boc  6 Ecclesiastica  Historia9 
recb. 

Eow  laewedum  mannum  maeg  beos  Enfealde  racu  to  trym- 
minge,  Jieah  be  ge  ba  digelnysse  baeron  ne  cannon.  Nses 
swa-beah  Sis  gedon  on  'bisum  andwerdan  daege,  ac  we  hit 
bealda'S  on  baere  nibte  pe  ge  h£tab  Hl&f-messe. 


ITEM  DE  SCO  PBTRO. 

MATHEUS  se  Godspellere  awi€t  on  Cristes  bee,  bti  se  halga 
Petrus  eode  uppon  baere  mid  Criste,  pus  ewebende : Iussit 
lesus  discipulos  ascendere  in  nauiculam,  et  precedere  eum 
trails  fretum,  donee  dimitteret  turbas : et  reliqua. 

Se  Haelend  waes  gebysgod  betwux  micelre  menigu  on  anum 
westene:  pa.  “Mt  he  his  korning-cnihtas  faran  to  scipe, 
and  ofer-rowan  pone  brym,  oVpmt  he  ba  menigu  forlaetan 
mihte et  reliqua. 

Se  nriera  Augustinus  6s  onwreah  Jdssere  raedinge  andgit, 
and  cwaeb,  paet  seo  a&  getScnode  pas  andwerdan  woruld,  pe 
is  swibe  ybigende  for  mislicum  styrungum  and  costnungum. 
On  baere  sEs  swuncon  Cristes  leorning-cnibtas  on  nihtlicum 
rewette,  forban  be  Oodes  gelabung  swineb  on  bissere  worulde 
styrungum  and  hreohnyssum  hwflwendlice,  objraet  heo  became 
to  stabelfaestnysse  pteva  lybbendra  eorban. 

“ Crist  Ena  astah  up  to  baere  ddne,  pse t hg  hine  gebaede.” 
Seo  heage  d6n  getacnab  pvzre  heofenan  heahnysse,  to  baere 
astEh  se  Haelend  ana,  swa  swa  pte t godspel  segb,  w Nemo 
ascendit  in  coelum,  nisi  qui  de  coelo  descendit,  Filius  hominis, 


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commanded  the  children  to  be  killed  at  Christ’s  birth ; the 
second  was  his  son,  who  commanded  John  the  Baptist  to  be 
beheaded,  and  was  reconciled  with  Pilate,  at  our  Lord’s 
passion  ; the  third  is  this  Herod,  about  whom  we  now  relate. 
They  all  three  perished,  and  Pilate  also  was  so  greatly 
afflicted,  that  he  killed  himself,  as  the  book  € Ecclesiastica 
Historia  ’ relates* 

To  you  laymen  this  simple  narrative  may  serve  as  a con- 
firmation, though  ye  know  not  the  hidden  sense  therein. 
This  was  not,  however,  done  on  this  present  day,  but  we 
observe  it  on  the  night  which  ye  call  Lammas. 


LIKEWI8B  OF  ST.  PKTSE. 

MATTHEW  the  Evangelist  has  written  in  the  book  of 
Christ,  how  the  holy  Peter  went  upon  the  sea  with  Christ, 
thus  saying : Jussit  Jesus  discipulos  ascendere  in  naviculam, 
et  praecedere  eum  trans  fretum,  donee  dimitteret  turbas : et 
reliqua. 

Jesus  was  busied  among  a great  multitude  in  a wilderness : 
then  “ he  commanded  his  disciples  to  go  to  a ship,  and  row 
over  the  sea,  until  he  could  dismiss  the  multitude  etc* 

The  great  Augustine  has  revealed  to  us  the  sense  of  this 
lesson,  and  said,  that  the  sea  betokened  this  present  world, 
which  is  very  billowy  through  divers  commotions  and  temp- 
tations. On  that  sea  toiled  the  disciples  of  Christ  in  a 
nightly  rowing,  because  God’s  church  toils  temporarily  in 
the  commotions  and  tempests  of  this  world,  until  it  arrives  at 
the  steadfastness  of  the  earth  of  the  living. 

“ Christ  went  up  to  the  mount  alone,  that  he  might  pray.” 
The  high  mount  betokens  the  highness  of  heaven,  to  which 
Jesus  alone  ascended,  as  the  gospel  says,  “ Nemo  ascendit 
in  coelura,  nisi  qui  de  coelo  descendit,  Filius  hominis,  qui  est 

HOM.  VOL.  II.  2 c 


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ITEM  DE  S.  PETRO. 


qui  eat  in  ccelo  Juet  is,  on  Englisc,  “ Nan  man  ne  astihft  to 
heofonum,  buton  se  fte  of  heofenum  astih,  mannes  Bearn, 
sefte  is  on  heofenum/’  Dis  fers  is  swifte  deoplic  eow  to  un- 
derstindenne.  Crist  is  ana  mannes  Bearn,  ines  mannes  and 
na  twegra,  msedenes  and  na  weres.  He  wsbs  on  eorSan 
wunigende  |mfta  he  *Sis  cwaeft,  and  his  lichama  ne  com  fta-gjrt 
to  heofenan  rice,  and  swa-fteah  he  cwaeft, iC  Mannes  Beam  j>e 
of  heofenum  astah,  and  on  heofenum  is.”  Ne  astih  bis  men- 
nis'cnys  of  heofenum,  ne  fta-gyt  to  heofenum  ne  com,  ftafta  he 
ftis  gecwaeft,  ac  he  cwaeft  Jus  unleaslice  for  ftaere  softan  in- 
nysse  his  hades.  Hi  is  on  twim  gecyndum  in  Crist,  soft  man 
and  soft  God,  and  se  mannes  Sunu  is  Godes  Sunu,  and  se 
Godes  Sunu  is  mannes  Sunu,  ines  mannes,  swa  we  tier  cw ae- 
don,  Maiian  fees  maedenes.  Rihtlice  is  gecweden,  for  ftaere 
innysse,  )uet  se  mannes  Sunu  of  heofenum  astige,  and  on 
heofenum  waere  eer  his  dpstige ; forftan  fte  he  htefde  on  ftaere 
Godcundnysse  fte  hine  underfeng,  j?aet  pmt  he  on  menniscum 
gecynde  habban  ne  mihte.  Witodlice  seo  Godcundnys  tye 
on  ftain  men  sticode,  wees  segfter  ge  on  heofenum  ge  on 
eorSan,  and  seo  gefylde  jjysne  earfoftan  cwyde  fturh  fta  in- 
nysse  Cristes  hides. 

Gyt  her  is  ofter  cnotta  ealswa  earfofte,  j>aet  is,  “ Nin  man 
ne  astihft  to  heofenum,  buton  se  fte  of  heofenum  astib  and 
Crist  cwaeft  on  oftrum  godspelle, (t  pier  }?aer  ic  sylf  beo,  paer 
bift  min  ften.”  Witodlice  Cristes  ftenas,  }?aet  sind,  apostolas 
and  martyras,  andeteras  and  halige  faemnan,  becomon  to  heo- 
fenan rice,  swa  swa  he  sylf  cwaeft;  and  ealle  fta  pe  fturh 
claenre  drohtnunge  and  gddum  geeamungum  Criste  fteuiaft, 
becumaft  untwylice  to  his  rice.  He  is  ealra  geleaffulra  manna 
Heafod,  and  we  sind  his  lyma,  swa  swa  se  apostol  Paulus 
cwaeft,  “ Ge  sind  Cristes  lichama  and  his  lyma."  paet  Heafod 
ina  astah  mid  his  lymum  ; and  eft  on  domes  diege,  )>onne  he 
is  gegaderaft  and  ahefft  to  heofenum,  he  astihft  swa-fteah  ina, 
forftan  fte  }?aet  heafod  mid  his  lichaman  is  in  Crist.  Augu- 
stinus dixit,  quod  Christus  etiam  in  die  iudicii  solus  ascendit 


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in  coelo that  is,  in  English,  “ No  one  ascends  to  heaven, 
save  him  who  descended  from  heaven,  the  Son  of  man,  who 
is  in  heaven.”  This  verse  is  very  deep  for  you  to  understand. 
Christ  alone  is  the  Son  of  man,  of  one  man  and  not  of  two, 
of  a maiden  and  not  of  a male.  He  was  sojourning  on  earth 
when  he  said  this,  and  his  body  bad  not  yet  gone  to  the  king- 
dom of  heaven,  and,  nevertheless,  he  said,  “ The  Son  of  man 
who  from  heaven  descended,  and  is  in  heaven.”  His  humanity 
descended  not  from  heaven,  nor  had  yet  gone  to  heaven,  when 
he  said  this  ; but  he  said  it  truly  by  reason  of  the  true  unity 
of  his  person.  He  is  in  two  natures  one  Christ,  true  man 
and  true  God,  and  the  Son  of  man  is  the  Son  of  God,  and 
the  Son  of  God  is  the  Son  of  man,  of  one  man,  as  we  before 
said,  of  Mary  the  maiden.  It  is  rightly  said,  by  reason  of 
that  unity,  that  the  Son  of  man  descends  from  heaven,  and 
was  in  heaven  before  his  ascension ; because  he  had  in  the 
Godhead  which  received  him,  that  which  he  in  human  nature 
could  not  have.  For  the  Godhead  which  was  inherent  in  the 
man,  was  both  in  heaven  and  on  earth,  and  that  fulfilled  this 
difficult  sentence  through  the  unity  of  Christ’s  person. 

There  is  yet  another  knot  equally  difficult,  that  is,  “ No 
man  ascendeth  to  heaven,  except  him  who  came  down  from 
heaven and  Christ  said  in  another  gospel,  “ There  where  I 
myself  am,  there  shall  my  servant  be.”  Now  the  servants 
of  Christ,  that  is,  apostles  and  martyrs,  confessors  and  holy 
women,  attain  to  the  kingdom  of  heaven,  as  be  himself  said ; 
and  all  those  who  through  a pure  life  and  good  deserts  serve 
Christ,  undoubtedly  attain  to  his  kingdom.  He  is  Head  of 
all  believing  men,  and  we  are  his  limbs,  as  the  apostle  Paul 
said,  “Ye  are  Christ’s  body  and  his  limbs.”  The  Head 
alone  ascended  with  his  limbs;  and  again  on  doom’s  day, 
when  he  shall  gather  and  raise  us  to  heaven,  he  will,  never- 
theless, ascend  alone,  because  the  head  with  its  limbs  is  one 
Christ.  Augustinus  dixit,  quod  Christus  etiam  in  die  judicii 

2 c 2 


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in  caelum,  quamuis  sua  membra  secum  eleuet,  quia  caput 
cum  corpore  suo  unus  est  Christas.  He  astah  ana  up  to  Sag re 
dune  bine  to  gebiddenne,  forSan  Se  he  astSh  to  heofenum, 
}?aet  he  wolde  Us  Kingian  to  his  iElmihtigan  Feeder,  and  swa- 
Seah  Sa  hwfle  Se  he  for  fis  gebitt  on  Saere  heannysse,  swincS 
j>aet  scip,  J>aet  is,  seo  gelaSung  on  Sam  deopum  ySum  Jjyssere 
worulde.  Seo  gelaSung  maeg  beon  gedrefed  on  Sam  s£licum 
ySum  Syssere  worulde,  ac  heo  ne  maeg  beon  besenced,  forSan 
Se  Crist  for  hi  gebitt.  peah  J>eos  woruld  wede,  and  windige 
ehtnysse  astyrige  ongean  Cristes  gelaSunge,  ne  biS  heo  swa- 
Seah  besenced. 

Drihten  com  to  his  leorning-cnihtum  j>aer  Seer  hi  on  re- 
wette  gedrefede  waeron,  on  Saere  feorSan  waeccan.  An  waecce 
haefS  J?reo  tida ; feower  waeccan  gefyllaS  twelf  tida ; swa  fela 
tida  haefS  seo  niht.  He  com  Sa  on  Saere  nihte  geendunge, 
and  he  cymS  on  ende  Syssere  worulde,  geendodre  nihte  un- 
rihtwisnysse,  to  demenne  cucum  and  deadum.  He  com  nu 
wunderlice  gangende  on  Saere  s»;  }?a  ySa  arison,  ac  he  hi  of- 
traed  ; se  brym  hwoSerode  under  his  fStswaSum,  ac  swa-Seah 
he  hine  baer,  wolde  he  nolde  he.  peah  Se  arlease  woruld- 
menn  arison  ongean  Us,  swa-Seah  ure  Heafod,  Crist,  oftret 
heora  heafod,  gif  we  (is  sylfe  ne  forwyrcaS  wiS  hine. 

uDaSa  Drihten  Sam  scipe  genealaehte,  Sa  wurdon  hi 
afyrhte,  wendon  J>aet  hit  sum  gedwimor  waere.  Drihten 
cwaeS  him  to,  HabbaS  eow  truwan ; ic  hit  eom  ; ne  beo  ge 
ofdrsedde.”  Ne  eom  ic  na  scinnhiw,  swa  swa  ge  wenaS  : 
oncnawaS  J?one  pe  ge  geseoS.  “ Petrus  him  andwyrde, 
Drihten,  gif  Su  hit  sy,  hat  me  gSn  to  Se  bufon  Sam  waetere.” 
Petrus  wees  fyrmest  on  Sam  werede,  and  cafost  on  Cristes 
lufe.  He  wolde  gelSme  ana  andwyrdan  for  hi  ealle,  swa  swa 
he  dyde  SaSa  Crist  hi  befran  hU  men  cwyddodon  be  him,  and 
sySSan  axode  hi,  “ Hu  cweSe  ge  be  me  ? pa  cwaeS  Petrus, 
Du  eart  Crist,  J>aes  Lifigendan  Godes  Sunu.”  An  andwyrde 
for  manegum,  forSan  Se  annys  waes  on  him  manegum.  Crist 


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8olu9  ascendit  in  caelum,  quamvis  sua  membra  secum  elevet, 
quia  caput  cum  corpore  suo  uuus  est  Cbristus.  He  went 
alone  up  on  the  mountain  to  pray,  because  he  went  up  to 
heaven,  that  he  might  intercede  for  us  to  his  Almighty 
Father,  and,  nevertheless,  while  he  is  praying  for  us  on  the 
height,  the  ship,  that  is,  the  church,  is  labouring  in  the  deep 
waves  of  this  world.  The  church  may  be  afflicted  in  the  sea- 
like waves  of  this  world,  but  it  may  not  be  sunk,  because 
Christ  prays  for  it.  Though  this  world  rage,  and  stir  up 
windy  persecution  against  Christ’s  church,  yet  will  it  not  be 
sunk. 

The  Lord  came  to  his  disciples  where  they  were  toiling  in 
rowing,  in  the  fourth  watch.  A watch  has  three  hours ; four 
watches  complete  twelve  hours ; so  many  hours  has  the  night. 
He  came  at  the  ending  of  the  night,  and  he  will  come  again 
at  the  end  of  this  world,  when  the  night  of  unrighteousness 
shall  be  ended,  to  judge  the  quick  and  the  dead.  He  came 
now  wonderfully  walking  on  the  sea ; the  waves  arose,  but 
he  trod  them  down ; the  sea  roared  under  his  footsteps, 
but  yet  bore  him,  willingly  or  unwillingly.  Though  impious 
worldly  men  arise  against  us,  yet  shall  our  Head,  Christ, 
tread  down  their  heads,  if  we  do  not  fordo  ourselves  towards 
him. 

" When  the  Lord  drew  near  unto  the  ship  they  were  afraid, 
thinking  that  it  was  an  apparition.  The  Lord  said  unto  them. 
Have  trust ; it  is  I ; be  ye  not  afraid.”  I am  not  a phantom, 
as  ye  ween  : know  him  whom  ye  see.  “ Peter  answered  him, 
Lord,  if  it  be  thou,  bid  me  come  unto  thee  on  the  water.” 
Peter  was  foremost  in  the  company,  and  readiest  in  love  of 
Christ.  He  would  frequently  answer  for  them  all,  as  he  did 
when  Christ  questioned  them  how  men  spake  concerning 
him,  and  afterwards  asked  them,  “ What  say  ye  of  me  ? 
Then  said  Peter,  Thou  art  Christ,  the  Son  of  the  Living 
God.”  One  answered  for  many,  because  unity  was  in  the 


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ITEM  DE  S.  PETRO. 


cwseft  to  him  betwux  oSrum  wordum, “ Ic  secge  pef  pu  eart 
Petrus,  and  ofer  Sisne  stan  ic  getimbrige  mine  cyrcan.” 
Augustinus  tractauit,  quod  Petrus  in  figura  significat  eccle- 
siam,  quia  Christus  petra,  Petrus  populus  christianus.  Mr 
■Sam  fyrste  waes  his  nama  Simon,  ac  Drihten  him  gesette 
J?isne  naman,  Petrus,  j>aet  is,  ( stenen/  to  'Si  Jiaet  he  biefde 
getacnunge  Cristes  gelaSunge.  Crist  is  gecweden  ‘ petra,’  p&t 
is  c stan/  and  of  •‘Sam  naman  is  gecweden  ‘ petrus  ’ eal  cristen 
folc.  Crist  cwffiS,  " pu  eart  st£nen,  and  ofer  ‘Sisne  stan,  pmt 
is,  ofer  'Sam  geleafan  pe  t5u  nu  andettest,  ic  getimbrige  mine 
cyrcan.”  * Ofer  me  sylfne  ic  getimbrige  mine  cyrcan,  ofer 
me  ic  getimbrige  *5e,  na  me  ofer  $e.  Ic  eom  seo  trumnyss 
■Se  “Se  healdan  sceal,  and  ealle  £a  getimbrunge  cristenre  gela- 
Sunge/  Nu  berS  Petrus  J>aet  hiw  oSSe  getacnunge  pmre 
halgan  gelatmnge,  on  iiaere  he  is  ealdor  under  Criste,  and  mid 
his  gange  getacnode  aegSer  ge  Sa  strSngan  ge  *5a  unstrangan 
on  Godes  folce.  Cristes  gelaSung  hsefS  on  hire  aegSer  ge 
trume  ge  untrume.  Heo  ne  maeg  beon  buton  st  ran  gum,  ne 
buton  unstrangum.  pa$a  Petrus  caflice  stop  up  on  Sara 
sffilicum  ySum,  J?a  getacnode  he  Sa  strangan.  Eft,  SaSa  him 
twynode,  and  be  sumon  daele  deaf,  Sa  getacnode  he  Sa  un- 
strangan. Hwaet  sind  Sa  strangan,  hwaet  Sa  unstrangan  ? 
Da  beoS  strange  and  trume,  Se  Jmrh  geleafan  and  godum  ge- 
earnungum  wel  Seonde  beoS.  Da  sind  unstriinge  pe  si  awe 
beoS  to  godum  weorcum.  Be  ‘Sam  cwaeS  Paulus  se  apostol, 
“ We  strange  sceolon  beran  Saera  unstrengra  byrSene.” 

On  Petres  gange  soSlice  waeron  getacnode,  swa  swa  we  ter 
s£don,  aegSer  ge  'Sa  truman  ge  Sa  untruman,  forSan  'Se  Godes 
gela*Sung  nis  buton  naSrum  Saera.  Petrus  cwaeS,  “ Drihten, 
hat  me  gan  to  Se  tip  on  'Sam  waetere  ‘ past  ic  ne  maeg  don 
|mrh  me,  ac  ic  maeg  |mrh  Se ; gif  pu  haetst,  Sonne  raaeg  ic/ 
Drihten  cwaeS,  “ Cum  to  me.”  And  Petrus  )Merrihte,  buton 
aelcere  twynunge,  eode  of  “Sam  scipe,  gwiSe  gebyld  Jnirh 
Drihtnes  h aese,  and  eode  tip  on  Sam  waetere,  swa  swa  his 
Drihten  ; na  Surh  hine  sylfne,  ac  Snrh  Sone  vElmihtigan 


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many.  Christ  said  to  him  among  other  words,  * I say  unto 
thee.  Thou  art  Peter,  and  over  this  stone  I will  build  my 
church/*  Augustinus  tractavit,  quod  Petrus  in  figura  signi- 
ficat  ecclesiam,  quia  Christus  petra,  Petrus  populus  christi- 
anus.  Before  that  time  his  name  was  Simon,  but  the  Lord 
appointed  him  this  name,  Petrus,  that  is,  of  stone,  to  the 
end  that  he  might  be  typical  of  Christ’s  church.  Christ  is 
called  ‘ petra/  that  is,  stone,  and  from  that  name  the  whole 
Christian  people  is  called  ‘ petrus/  Christ  said,  “ Thou  art 
of  stone,  and  over  this  stone,  that  is,  over  the  belief  which 
thou  now  professest,  I will  build  my  church/*  c Over  my- 
self I will  build  my  church,  over  me  I will  build  thee,  not 
me  over  thee.  I am  the  firmness  that  shall  hold  thee,  and 
all  the  structure  of  the  Christian  church/  Peter  now  bears 
the  semblance  or  type  of  the  holy  charch,  in  which  he  under 
Christ  is  chief,  and  by  his  walking  betokened  both  the  strong 
and  the  weak  among  God’s  people.  The  church  of  Christ 
has  in  it  both  firm  and  feeble.  It  cannot  be  without  strong, 
nor  without  weak.  When  Pet$r  quickly  stept  on  the  sea 
waves,  he  then  betokened  the  strong.  Afterwards,  when  he 
doubted,  and  to  a certain  degree  sank,  then  he  betokened  the 
weak.  Who  are  the  strong,  who  are  the  weak  ? They  are 
strong  and  firm,  who  through  belief  and  good  deserts  are  well 
thriving.  They  are  weak  who  are  slow  to  good  works.  Of 
them  said  Paul  the  apostle,  “We  strong  should  bear  the 
burthen  of  the  weak.” 

Verily  by  the  walkiog  of  Peter  were  betokened,  as  we  be- 
fore said,  both  the  firm  and  the  feeble,  for  God’s  church  is 
without  neither  of  them.  Peter  said,  “ Lord,  bid  me  come 
to  thee  upon  the  water;”  * I cannot  do  it  through  myself, 
but  I may  through  thee ; if  thou  biddest,  then  may  1/  The 
Lord  said,  “ Come  to  me.”  And  Peter  straightways,  with- 
out any  doubting,  went  from  the  ship,  very  bold  through  the 
Lord*s  behest,  and  went  upon  the  water,  like  unto  his  Lord  ; 
not  through  himself,  but  through  the  Almighty  Lord.  Then 


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ITEM  DE  S.  PETRO. 


Drihten.  Da  geseah  he  fterlice  Jnine  strangan  wind,  and 
begann  hine  to  ondraedenne,  and  mid  }?ani  Se  he  deaf,  cly- 
pode  to  his  Drihtne,  “ Drihten,  gehelp  min.”  H€  gedyrst- 
laehte  to  glume  up  on  Saere  s£  }mrh  Crist,  )>aet  he  mihte  Surh 
God,  ac  him  twynode  swa  swa  men.  Ne  biS  nati  man  tram 
Surh  God,  buton  se  Se  hine  undergyt  untrumne  |mrh  hine 
sylfne.  Se  Se  wile  Surh  his  Sgenum  crasfte  Godes  rice 
astigan,  he  sceal  feallan  undertake.  We  sceolon  cweSan  mid 
%atn  witegan,  “ Si  dicebam  motus  est  pes  meus,  misericordia 
tua,  Domine,  adiuuabat  me:”  J?aet  is,  “Gif  min  fSt  aslad, 
Drihten,  {Sin  mildheortnys  geheolp  me.” 

Ne  forlet  Drihten  Petrum,  Seah  Se  he  Surh  his  twynunge 
bedufe,  ac  astrehte  his  hand,  and  hine  geheold ; forSan  Se 
hit  is  awriten,  “ ^Elc  Saera  manna  }?e  Godes  naman  clypaS, 
biS  gehealden.”  Witodlice  se  Se  ortruwaS  Godes  mildheort- 
nysse,  se  losaS.  Drihten  Sreade  Petrum,  and  cwaeS,  “ pu 
lytles  geleafan,  hwi  twynode  )>e  ?”  Se  is  lytles  geleafan,  seSe 
hwaethwega  gelyfS  and  hwaethwega  twynaS.  Se  Se  mid  ealle 
twynaS,  he  is  geleafieas;  and  swa  swa  se  geleafa  strengra 
biS,  swa  biS  J>aes  costneres  mibt  laesse. 

Mine  gebroSra,  behealdaS  Saes  woruld  swa  swa  s&  We 
sceolon  be6n  on  Sissere  worulde  hreohnyssum  strange  on 
geleafan,  aud  eft  on  hire  smyltnysse  swiSe  waere.  Seo 
hreohnys  is  open  costuung,  and  seo  smyltnys  is  stulor  and 
digele  swica.  Gif  Su  lufast  God,  )>onne  fortretst  Su  )>a 
woruldlican  styrunga  ; gif  Su  lufast  J?as  woruld,  heo  besencS 
Se,  forSan  Se  heo  ne  cann  aberan  hire  lufigendas,  ac  cann 
bepaecan.  Gif  Sin  heorte  floteraS  on  Sissere  worulde  gyt- 
sunge,  oSSe  on  yfelre  gewilnunge,  and  }m  wylle  hi  oferswySan, 
clypa  to  Cristes  fultmne.  Ne  cep  Su  swa  swiSe  J?rses  mid- 
daneardes  stylnysse,  ac  asmea  Sine  heortan,  hwaeSer  heo  on 
stilnysse  sy.  Hawa  J?aet  se  inra  wind  |>e  ne  towende.  Micel 
gesaelS  biS  j?e,  paet  Su  on  Sinre  gesaelSe  ne  forfare.  Leorna 
paet  Su  cunne  fortredan  Sas  woruld : trua  on  Crist,  and  gif 
Su  hwflon  dyfst  }>urh  woruldlicum  lustfullungum,  cweS  to 


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saw  he  suddenly  the  strong  wind,  and.  began  to  dread,  and 
when  he  was  sinking,  he  cried  to  his  Lord,  “ Lord,  help  me.” 
He  dared  to  go  upon  the  sea  through  Christ,  which  he  might 
through  God,  but  he  doubted  as  man.  No  man  is  firm 
through  God,  except  him  who  perceives  himself  feeble 
through  himself.  He  who  will  by  his  own  power  ascend  to 
the  kingdom  of  God,  shall  fall  backwards.  We  should  say 
with  the  prophet,  “ Si  dicebam  motus  est  pes  mens,  wiseri- 
cordia  tua,  Domine,  adjuvabat  me that  is,  “ If  my  foot 
elided,  Lord,  tby  mercy  helped  me.” 

The  Lord  left  not  Peter,  though  through  his  doubt  he  was 
sinking,  but  stretched  out  his  hand,  and  saved  him  ; because 
it  is  written,  “ Every  man  who  calleth  on  God’s  name,  shall 
be  saved.”  Verily  he  who  despairs  of  God’s  mercy  shall 
perish.  The  Lord  rebuked  Peter,  and  said,  “ Thou  of  little 
faith,  why  didst  thou  doubt  ? ” He  is  of  little  faith,  who 
believes  a little  and  doubts  a little.  He  who  altogether  doubts, 
is  void  of  faith  ; and  as  the  faith  is  stronger,  so  is  the  might 
of  the  tempter  less. 

My  brothers,  behold  this  world  as  a sea.  We  should,  in 
the  tempests  of  this  world,  be  strong  in  belief,  and  afterwards 
in  its  calm  very  heedful.  The  tempest  is  open  temptation, 
and  the  calm  is  stealthy  and  clandestine  deception.  If  thou 
lovest  God,  then  wilt  thou  tread  down  worldly  commotions  ; 
if  thou  lovest  this  world,  it  will  sink  thee,  because  it  cannot 
bear  those  who  love  it,  but  can  deceive  them.  If  thine  heart 
^floats  on  the  covetousness  of  this  world,  or  on  evil  desire,  and 
thou  wishest  to  overcome  it,  call  for  the  support  of  Christ. 
Regard  not  so  greatly  the  stillness  of  this  world,  but  consider 
thine  heart,  whether  that  be  in  stillness.  Look  that  the 
inward  wind  do  not  cast  thee  down.  It  will  be  a great  bliss 
to  thee,  that  thou  perish  not  in  thy  bliss.  Learn  that  thou 
mayest  tread  down  this  world : trust  in  Christ,  and  if  thou 
sometimes  sink  through  worldly  enjoyments,  say  to  tby  Lord, 


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DOM.  V.  POST  PENTECOSTEN. 


Sinum  Drihtne,  “ Drihten,  ic  losige : help  mtn.”  CweS 
“ ic  losige,”  Sy-l*es  Se  6u  losige.  Drihten  astrecS  his  hand, 
and  Se  gehylt,  gif  Su  anraedlice  bis  faltumes  gewilnast. 

Drihten,  SaSa  he  to  lande  becom,  geheelde  ealle  Sa  untru- 
man  pe  him  to  geleedde  weeron,  }mrh  his  reafes  hrepnnge. 
DeorwurBe  waeron  Sa  fnaedu  fe  swa  eaSelice  pa  untrumnyssa 
aflygdon,  swa  swa  we  radaS  be  sumon  wife,  “ pe  wees  twelf 
gear  geuntrumod  Surh  blodes  ryne.  Da  eode  heo  betwux 
paere  menigu  Se  se  Haelend  onferde,  and  cweeS  to  hire  sylfre, 
Gif  ic  huru  his  reafes  gefnaedu  hreppe,  ic  beo  son  a hH.”  Heo 
creap  Sa  betwux  Sam  mannum,  baeftan  pam  Haelende,  and 
forefeel  hire  h£lu,  swa  paet  heo  hrepode  his  reafes  fnaedu,  and 
hire  blodes  gyte  sona  aetstod.  “ pa  cwaeS  Be  Haelend,  Hw€ 
hreopode  me  ? Petrus  him  andwyrde,  La  leof,  peos  menigu 
Se  ofSrincS,  and  Su  axast  hwa  Se  hreopode.  Drihten  cw*eS, 
Sum  man  me  hreopode : witodlice  ic  gefredde  peet  Saere  h»lSe 
miht  of  me  eode.”  paet  folc  hine  j?r£ng,  ac  paet  wif  hine 
hrepode  synderlice  mid  geleafan.  Heo  geseali  Sa  paet  hit 
digele  uses,  and  feol  bifigende  to  ‘Sees  Haelendes  foton,  and 
saede  aetforan  eallum  ‘Sam  folce  hwi  heo  hine  hrepode,  and 
h(i  heo  Saerrihte  gehaeled  wearS.  Drihten  hire  cwaeS  to, 
" Debtor,  Sin  geleafa  pe  gehaelde.  Gang  Se  nu  on  sibbe.” 

We  biddaS  nu  Sone  iElmihtigan  Drihten,  part  he  (is  fram 
synniim  geclaensige,  and  ure  sawla  gehaele,  and  fram  eallum 
firecednyssum  ahredde,  Surh  his  apostola  Singraedene,  Petres 
and  Paules,  pe  we  to-daeg  wurSiaS.  Sy  him  wuldor  and  16f 
on  ealra  worulda  woruld.  Amen. 


DOM.  V.  POST  PENTECOSTEN. 

CUM  multa  turba  esset  cum  Iesu,  nec  haberent  quod  man- 
ducarent : et  reliqua. 

Marcus  se  Godspellere  cwaeS  on  Sisum  daegSerlicum  god- 
spelle,  paet  “on  sumere  tide  waes  micel  menigu  mid  para 


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“ Lord,  I perish  s help  me.”  Say  “ I perish,”  lest  thou 
perish.  The  Lord  will  stretch  out  his  hand,  and  save  thee, 
if  thou  earnestly  desire  his  aid. 

The  Lord,  when  he  came  to  land,  healed  all  the  sick  that 
were  led  to  him,  through  the  touching  of  his  garment.  Pre- 
cious were  the  hems  that  could  so  easily  put  sicknesses  to 
flight,  as  we  read  of  some  woman,  “ who  was  twelve  years 
afflicted  with  a running  of  blood.  She  then  went  among  the 
multitude  that  Jesus  preceded,  and  said  to  herself.  If  I only 
touch  the  hems  of  his  garment,  I shall  forthwith  be  whole.” 
She  crept  then  among  the  men,  behind  Jesus,  and  stole  her 
health,  so  that  she  touched  the  hems  of  his  garment,  and  her 
running  of  blood  forthwith  stopt.  “ Then  said  Jesus,  Who 
touched  me  ? Peter  answered  him,  Sir,  this  multitude  presseth 
thee,  and  thou  askest  who  touched  thee.  The  Lord  said, 
Some  one  touched  me ; for  I felt  that  the  power  of  healing 
went  from  me.”  The  people  pressed  him,  but  the  woman 
alone  touched  him  with  belief.  She  saw  that  it  was  not  secret, 
and  fell  trembling  at  the  feet  of  Jesus,  and  said  before  all  the 
folk  why  she  had  touched  him,  and  how  she  was  straightways 
healed.  The  Lord  said  to  her,  “ Daughter,  thy  belief  hath 
healed  thee.  Go  now  in  peace.” 

We  pray  now  the  Almighty  Lord,  that  he  cleanse  us  from 
sins,  and  heal  our  souls,  and  save  them  from  all  perils,  through 
the  mediation  of  his  apostles,  Peter  and  Paul,  whom  we  to* 
day  honour.  Be  to  him  glory  and  praise  for  ever  and  ever. 
Amen. 


THE  FIFTH  SUNDAY  ATTER  PENTECOST. 

CUM  multa  turba  esset  cum  Jesu,  nec  haberent  quod  man- 
ducarent : et  reliqua. 

Mark  the  Evangelist  said  in  this  day’s  gospel,  that  “ on  a 
certain  time  a great  multitude  was  with  Jesus  in  a wilderness 


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Htelende  on  anum  westene  meteleas.  pa  clypode  se  Haelend 
his  leorniug-cnihtas  him  to,  and  cwaeS,  Me  ofhreowS  pissere 
menigu et  reliqua. 

On  oSre  stowe  we  raedaS  j?aet  se  Haelend  gereordode  mid 
fif  berenum  hlafum  and  mid  twain  fixum  fif  Susend  manna, 
and  Saer  waeron  to  lafe  Saera  crumena  twelf  wylian  fulle.  Mt 
Sisum  gereorde  waeron  seofon  hlafas  and  feawa  fixa.  Her 
waeron  gereordode  feower  'Susend  manna,  and  seofan  spyrtan 
afyllede  mid  J?am  bricum.  On  Sam  £rran  gereorde  waes  ge- 
tacnod  seo  dihle  lar  pe  stod  on  fif  Moyses  bocum,  ]mrh  Sam 
fif  berenum  hl£fum,  pe  Sa  menigu  gereordodon.  paera  fif 
boca  andgit  geopenode  se  iElmihtiga  Lareow  Crist  his  leoro- 
ing-m annum,  and  hi  siSSan  oSrum,  oSJ?aet  hit  to  tls  becom. 
SoSlice  on  Sisum  gereorde  waes  getacnod  seo  soSfaestnyss 
and  seo  gifu  Se  Surh  Crist  gefremod  wearS  on  S?ere  Niwan 
GecySnysse.  Drihten  cwaeS,  “ Me  ofhreowS  )>yssere  menigu, 
forSan  Se  hi  nu  for  Srim  dagum  her  min  andbidodon,  and  hi 
nabbaS  hwaet  hi  etaS.”  Durh  his  soSan  menniscnysse  him 
ofhreow  Saes  folces  meteleast,  and  )mrh  his  aelmihtigan  God- 
cundnysse  lie  hi  eaSelice  gereordode.  paet  folc  andbidode 
Sry  dagas  mid  Sam  Haelende  for  haelSe  heora  untrumra,  and 
nu  dteghwomlice  Godes  gecorenan  mid  geleafan  psere  Halgan 
Drynnysse  anbidiaS,  biddende  heora  sawla  haelSe,  and  heora 
freonda,  and  awendaS  heora  geSohtas,  and  word,  and  weorc 
to  Gode. 

He  cwaeS,  “ Gif  ic  hi  forlaete  faestende  ham  gecyrran,  )>onne 
ateoriaS  hi  be  wege.”  Drihten  nolde  forl£tan  pa.  menigu 
faestende  him  fram  gecyrran,  Sy-laes  Se  hi  be  wege  gewaehte 
ateorodon;  forSan  Se  he  fett  Sa  Se  Surh  daedbote  him  to 
bugaS  mid  bigleofan  psere  halgan  lare.  Gif  he  hi  forint  buton 
Sam  godspellican  fodan  on  heora  andgite,  j?onne  ateoriaS  hi 
be  wege  Sises  andwerdan  fifes.  " Sume  hi  comon  feorran.,> 
Sume  men  sindon  on  Godes  gelaSunge,  Se  on  lytlum  Singum 
wiS  God  agylton,  and  siSSan  raid  soSre  d&dbote  to  Gode 


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meatless.  Then  Jesus  called  his  disciples  to  him,  and  said, 
I have  compassion  on  this  multitude,”  etc. 

In  another  place  we  read  that  Jesus  fed  with  five  barley 
loaves  and  with  two  fishes  five  thousand  men,  and  there  were 
left  of  the  crumbs  twelve  baskets  full.  At  this  refection  there 
were  seven  loaves  and  a few  fishes.  Here  were  fed  four 
thousand  men,  and  seven  baskets  filled  with  the  fragments. 
In  the  first  refection,  the  hidden  lore  that  stood  in  the  five 
books  of  Moses  was  betokened  by  the  five  barley  loaves, 
which  refected  the  multitude.  The  sense  of  the  five  books 
the  Almighty  Teacher  Christ  opened  to  his  disciples,  and 
they  afterwards  to  others,  until  it  came  to  us.  But  in  this 
refection  were  betokened  the  truth  and  the  grace  which  were 
accomplished  through  Christ  in  the  New  Testament.  The 
Lord  said,  “ I have  compassion  on  this  multitude,  because 
they  now  for  three  days  have  awaited  me  here,  and  they  have 
not  anything  to  eat.”  Through  his  true  humanity  he  had 
compassion  on  the  people’s  want  of  food,  and  through  his 
almighty  Godhead  he  easily  fed  them.  The  people  abode 
three  days  with  Jesus  for  the  healing  of  their  sick,  and  now 
daily  God’s  chosen,  with  belief,  await  the  Holy  Trinity, 
praying  for  their  own  and  their  friends’  souls’  health,  and 
turn  their  thoughts,  and  words,  and  works  to  God. 

He  said,  “ If  I send  them  away  to  return  home  fasting, 
they  will  perish  by  the  way.”  The  Lord  would  not  send 
the  multitude  from  him  to  return  fasting,  lest,  fainting  by 
the  way,  they  might  perish  ; because  he  feeds  those  who  by 
repentance  turn  to  him,  with  the  food  of  the  holy  doctrine. 
If  he  sends  them  away  without  the  evangelical  food  in  their 
understanding,  then  will  they  perish  by  the  way  of  this  pre- 
sent life.  “ Some  came  from  afar.”  Some  men  are  in  God’s 
church,  who  in  little  things  have  sinned  against  God,  and 
afterwards  with  true  repentance  returned  to  God : such  have 


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gecyrdon : J?yllice  ne  comon  na  feorran,  forSan  Se  hi  Surh 
heora  unscaeSSignysse  him  gehende  wieron.  Same  sindon 
)>e  aefter  fyrnlicum  leahtrum,  sume  aefter  facne  and  aefter  leas- 
gewitnysse,  sume  aefter  stale,  sume  aefter  reafiace,  sume  aefter 
manslihte,  to  soSre  d£dbote  gecyrraS,  and  to  Sam  wynsuman 
geoce  Godes  J>eowdomes : }>as  Syllice  cumaS  feorran,  forSan 
Se  swa  hi  swiSor  dwelodon  on  Swyrlicum  daedum,  swa  hi 
swiSor  fram  ’Sam  iElmihtigan  Gode  fyrr  gewiton.  Him  brS 
swa-Seah  foda  forgifen,  forSan  Se  |?am  gecyrredum  synfullan 
biS  gegearcod  mete  Saere  halgan  hire,  )?aet  hi  ge-edniwian 
magon  on  Gode  Sa  maegenu  }>e  hi  on  leahtrum  forluron.  Eac 
Sa  Se  of  ludeiscum  folce  on  Crist  gelyfdon,  comon  him  nean 
to,  forSan  Se  hi  waeron  be  him  gelaerede  )mrh  Sa  ealdan  a?  and 
Saera  witegena  cwydum.  pa  soSlice  Se  gelyfdon  on  Crist  of 
hseSenum  folce,  Sa  comon  him  feorran  to,  forSan  Se  ht  naeron, 
Surh  n£nre  boclicere  lare,  be  his  geleafan  gemanode. 

Das  seofon  hlafas  aet  Jrisum  gereorde  sind  gesette  on  geryne 
Saere  Niwan  GecySnysse  for  Saere  seofonfealdan  gife  \nes 
Halgan  Gastes,  ]>e  Godes  gecSrenum  biS  onwrigen  and  for- 
gifen. pa  seofonfealde  gife  we  saedon  eow  hwilon  £r,  and 
gyt  wyllaS.  An  is  se  Halga  Gast  )>e  sylS  gecorenum  m an- 
num Sa  seofonfealdan  gife,  )>aet  is,  wisdom  and  andgit,  reed 
and  strengS,  ingehyd  and  drfaestnys ; Godes  ege  is  seo  seo- 
foSe.  Se  Se  Jnssera  gifa  orhlyte  eallunge  biS,  naefS  he  ge- 
manan  mid  Godes  gecorenum. 

JEi  $am  ffirran  gereorde,  saet  seo  menigu  uppon  Sam  gaerse, 
and  on  Sisum  gereorde  nis  J>aes  ga?rses  nan  gemynd,  ac  Crist 
hi  liet  sittan  uppon  J?aere  eorSan,  forSan  Se  fis  is  beboden, 
Surh  gewrite  Saere  ealdan  ofsittan  and  fortredan  Sa  gewil- 
nigendlican  lustas;  and  on  Saere  Niwan  GecySnysse  Us  is 
bebSden  paet  we  sceolon  forlaetan  J?as  eorSan  and  Sa  hwil- 
wendlican  aehta,  gif  we  willaS  fulfremede  beon.  pis  is  swa- 
Seah  feawra  manna  d«d,  J>aet  hi  ealle  eorSlice  Sing  saemninga 
forlietan  magon.  Se  Se  eallunge  Sa  eorSlican  gestreon  for- 
laetan ne  maeg,  forlaete  M swa-Seah  mid  his  geSance,  swa  }?aet 
he  ne  besette  his  hiht  on  Sam  ateorigendlicum  spedum,  ac  on 


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not  come  from  afar,  because,  by  reason  of  their  innocence, 
they  were  near  to  him.  Some  there  are  who  after  old  sins, 
some  after  fraud  and  after  false  witness,  some  after  stealing, 
some  after  rapine,  some  after  homicide,  turn  to  true  repent- 
ance, and  to  the  winsome  yoke  of  God’s  service : such  as 
these  come  from  afar,  because  the  more  they  erred  in  perverse 
deeds,  by  so  much  the  more  they  seceded  further  from  Al- 
mighty God.  To  them  shall,  nevertheless,  food  be  given, 
because  for  the  converted  sinful  meat  of  the  holy  doctrine 
shall  be  prepared,  that  they  may  renew  in  God  those  virtues 
which  they  lost  in  sins.  Those  also  of  the  Jewish  folk,  who 
believed  in  Christ,  came  near  to  him,  because  they  had  been 
instructed  concerning  him  by  the  old  law  and  the  sayings  of 
the  prophets.  But  those  of  the  heathen  folk  who  believed 
in  Christ  came  to  him  from  afar,  because  they  had  not  by  any 
book-lore  been  admonished  concerning  his  belief. 

The  seven  loaves  at  this  refection  are  set  in  the  mystery  of 
the  New  Testament  for  the  sevenfold  grace  of  the  Holy 
Ghost,  which  will  be  revealed  and  given  to  God’s  chosen. 
The  sevenfold  grace  we  have  mentioned  to  you  a while  before, 
and  will  yet  again.  It  is  the  Holy  Ghost  alone  who  gives  to 
chosen  men  the  sevenfold  grace,  that  is,  wisdom  and  under- 
standing, counsel  and  strength,  knowledge  and  piety ; awe  of 
God  is  the  seventh.  He  who  is  wholly  devoid  of  these  gifts, 
has  no  communion  with  God’s  chosen. 

At  the  former  refection,  the  multitude  sat  on  the  grass, 
and  in  this  refection  there  is  no  mention  of  the  grass,  but 
Christ  bade  them  sit  on  the  earth,  because  it  is  enjoined  us, 
by  the  writing  of  the  old  law,  to  press  down  and  tread  on  the 
concupiscent  pleasures ; and  in  the  New  Testament  it  is  en- 
joined us  to  forsake  the  earth  and  transitory  possessions,  if 
we  desire  to  be  perfect.  This  is,  however,  the  deed  of  few 
men,  to  be  able  at  once  to  leave  all  earthly  things.  Let  him 
who  cannot  wholly  forsake  earthly  treasures,  forsake  them  at 
least  in  his  thought,  so  that  he  set  not  his  hope  in  perishable 


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DOM.  V.  POST  PENTECOSTEN. 


Sam  iElmihtigan  Drihtne,  and  fremige  hafenleasum  mid  his 
haefene.  We  raedaS  on  Cristes  bee,  ]?set  sum  welig  maun 
com  to  'Sam  Haelende,  and  feoll  to  his  fotum,  Sus  cweSende, 
“ Eala  Su  goda  lareow,  hwaet  sceal  ic  don  paet  ic  haebbe  paet 
ece  lif?  Drihten  him  andwyrde,  Gif  Su  wylt  becuman  to 
San  ecan  life,  heald  pas  bebodu : Ne  ofslih  Su  mann,  Ne 
unriht-hfem  Su,  Ne  stala  Su,  Ne  beo  Su  leas  gewita,  ArwurSa 
pinne  faeder  and  Sine  modor,  and  Lufa  Sinne  nextan  swa  swa 
Se  sylfne.  Da  andwyrde  se  rica,  and  cwaeS,  Ealle  Sas  ping 
ic  heold  symle  fram  minum  geogoShade.  Him  andwyrde  eft 
se  Haelend,  and  cwaeS,  Anes  Singes  Se  is  wana  : far  nu,  and 
beceapa  wiS  feo  ealle  Sine  aehta,  and  dael  Searfum,  and  pu 
haefst  Sonne  pinne  goldhord  on  heofonan  rice ; and  efirn,  and 
filig  me,”  pis  is,  swa  we  £r  ewaedon,  feawra  manna  d£d, 
and  swarSeah  fulfremedra. 

Drihten  Sancode  JerSan  Se  he  Sa  hlafas  tobraece,  swuteli- 
gende  hd  micclum  he  blissaS  for  mancynnes  haelu ; and  ds 
mid  San  tihte  paet  we  sceolon  him  Sancian,  swa  oft  swa  we 
urne  lichaman  mid  eorSlicum  bigleofan,  oSSe  ure  sawle  mid 
halwendre  lare  gereordiaS.  Se  Haelend  Sa  tobraec  Sa  hlafas, 
and  sealde  his  leornerum,  paet  hi  hit  Sam  folce  daelan  sceol- 
don,  forSan  Se  he  Sa  gastlican  lare  him  forgeaf,  paet  hi  hi 
daeldon  eallum  geleaffullum  Seodum.  Be  Sam  gedale  cwaeS 
sum  witega  oSrum  andgite : “ Paruuli  petierunt  panem,  nec 
erat  qui  frangeret  eis paet  is,  on  urum  gereorde,  “ Da  lytlan 
cild  baedon  him  hlSfes,  ac  paer  naes  nan  mann  Se  pone  hl&f 
him  betwynan  tobraece.”  paet  is,  pa  ungel£redan  sohton 
Sone  bigleofan  Godes  wordes,  ac  hi  naefdon  Sone  lareow  Se 
him  cuSe  fa  digelan  lare  geopenian,  and  hi  to  soSfaestnysse 
wege  geweman.  Hlaf  is  Saes  lichaman  bigleofa,  and  lar  is 
Saere  sawle  foda.  pa  fixas  on  Sisum  gereorde  getacnodon  Sa 
lareowas  Se  Sa  larlican  bee  awriton,  be  dihte  pae s Halgan 
Gastes.  “ paet  folc  aet,  and  hi  wurdon  ealle  gefyllede.”  Da 
gereordiaS  of  Drihtnes  hlafum,  and  beoS  gefyllede,  fa  Se  his 
lare  gehyraS,  and  Surh  Sa  hi  sylfe  gerihtlaecaS ; forSan  pe 


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riches,  but  in  the  Almighty  Lord,  and  do  good  to  the  indigent 
with  his  wealth.  We  read  in  the  book  of  Christ,  that  a 
wealthy  man  came  to  Jesus,  and  fell  at  his  feet,  thus  saying, 
“ O thou  good  master,  what  shall  I do  that  I may  have  ever- 
lasting life?  The  Lord  answered  him.  If  thou  wilt  attain  unto 
everlasting  life,  hold  these  commandments  : Slay  no  one. 
Commit  not  adultery,  Steal  not,  Be  not  a false  witness,  Honour 
thy  father  and  thy  mother,  and  Love  thy  neighbour  as  thyself. 
Then  answered  the  rich  man,  and  said.  All  these  things  I 
have  ever  held  from  my  youth.  Jesus  again  answered  him, 
and  said.  One  thing  is  wanting  to  thee : go  now,  and  sell  for 
money  all  thy  possessions,  and  distribute  it  to  the  poor,  and 
thou  wilt  then  have  thy  treasure  in  the  kingdom  of  heaven ; 
and  come,  and  follow  me.”  This  is,  as  we  before  said,  the 
deed  of  few  men,  and  yet  of  perfect  ones. 

The  Lord  thanked  before  he  brake  the  loaves,  manifesting 
how  greatly  he  rejoices  for  the  happiness  of  mankind ; and 
thereby  prompts  us  to  thank  him,  as  often  as  we  nourish  our 
bodies  with  earthly  food  or  our  souls  with  salutary  doctrine. 
Jesus  then  brake  the  loaves,  and  gave  to  his  disciples,  that 
they  might  deal  them  to  the  folk,  for  he  then  gave  them 
the  ghostly  lore,  that  they  might  propagate  it  among  all 
believing  nations.  Of  this  distribution  a prophet  said  in 
another  sense,  “ Parvuli  petierunt  panem,  nec  erat  qui  fran- 
geret  eis  that  is,  in  our  tongue,  “ The  little  children  begged 
them  bread,  but  there  was  no  man  to  break  the  bread  among 
them.”  That  is,  the  unlearned  sought  the  food  of  God’s 
word,  but  they  had  not  a teacher  that  was  able  to  open  to 
them  the  hidden  lore,  and  incline  them  to  the  way  of  life. 
Bread  is  the  sustenance  of  the  body,  and  instruction  is  the 
food  of  the  soul.  The  fishes  in  this  refection  betokened  the 
teachers  who  wrote  the  books  of  the  law,  by  direction  of  the 
Holy  Ghost.  “ The  folk  ate,  and  were  all  filled.”  They 
feed  on  the  Lord’s  bread,  and  are  filled,  who  hear  his  instruc- 
tion, and  through  it  correct  themselves;  for  instruction  is 
HOM.  VOL.  II.  2 D 


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DOM.  V.  POST  PENTECOSTEN. 


seo  l£r  biS  on  ydel  gehyred,  buton  heo  beo  to  weorcum 
awend.  peah  Se  )>e  man  bere  mete  toforan,  hwonlice  Se 
fremaS  p&t  Su  hine  geseo,  buton  Su  his  onbyrige.  Swa  eac 
Se  ne  frema'S,  J>eah  Se  Su  )?a  halgan  Hire  gehyre,  buton  Su  hi 
to  g5dum  weorcum  awende. 

“ Of  Saere  lafe  waeron  gefyllede  seofan  spyrtan.”  pa  seo- 
fan  spyrtan  habbaS  j>a  ylcan  get&cnunge  |>e  Sa  seofon  hl&fas 
hsefdon.  Spyrte  biS,  swa  swa  ge  sylfe  witon,  of  rixum  ge- 
broden,  oSSe  of  palm-twygum.  Rixe  weaxst  gewunelice  on 
waeterigum  stowum,  and  se  paini  is  sige-beacen ; and  Godes 
gecorenum  gedafenaS  J>»t  hi  heora  heortan  wyrtruman  on 
Sam  lifiicum  wylle,  )wet  is,  God,  gelogian  ; )?y-l£s  Se  hi  for- 
searian  fram  his  ecan  lufe ; and  hi  sceolon,  mid  sige  \nea 
gastlican  gecampes,  to  him  eft  gecyrran,  ]>e  hi  to  Sam  gefeohte 
&r  asende.  Se  Se  wile  campian  ongean  Sam  reSan  deofle 
mid  fsestum  geleafan  and  gastlicum  waepnum,  he  begyt  sige 
Surh  Godes  fylste;  and  se  Se  feohtan  ne  dear  mid  Godes 
gewsepnunge  ongean  Sone  utigesewenlican  feond,  h$  biS  J?onne 
mid  Sam  deofellicum  bendum  gewyld,  and  to  tintregum  ge- 


lsedd.  ; 

“ peer  wseron  gereordode  feower  {msend  manna.”  / Mid 
San  feowerfealdum  getele  waes  getacnod  seo  feowerfealde 
Cristes  b6c,  J>e  Sa  geleaffullan,  Jmrh  hire  lare,  deeghwomlice 
gereordaS. 

Mine  gebroSra,  ne  Since  eow  to  hefigtyme  J>aet  ge  Sas  god- 
spellican  lare  gehyrdon.  We  aweriaS  us  mid  }>aere  segene, 
aweriaS  eow  mid  J?aere  lare  fremminge,  )?aet  we  ealle  habban 
moton  Sa  mede  J>e  mannes  eage  ne  geseah,  ne  eare  ne  ge- 
hyrde,  ne  on  mannes  heortan  ne  astah,  J?a  Se  God  gearcaS 
Sam  eallum  J>e  hine  lufiaS,  seSe  leofaS  and  rixaS  on  ealra 
worulda  woruld.  Amen. 


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heard  in  vain,  unless  it  be  turned  to  works.  Though  meat 
be  brought  before  thee,  little  will  it  profit  thee  that  thou  see 
it,  unless  thou  taste  it.  In  like  manner,  it  will  not  profit 
thee,  though  thou  hear  the  holy  lore,  unless  thou  turn  it  to 
good  works. 

" Of  the  remainder  were  filled  seven  baskets.”  The  seven 
baskets  have  the  same  betokening  as  the  seven  loaves  had. 
A basket,  as  ye  yourselves  know,  is  platted  of  rushes  or  of 
palm-twigs.  The  rush  grows  usually  in  watery  places,  and 
the  palm  is  the  sign  of  victory ; and  it  is  befitting  God’s 
chosen  that  they  place  the  root  of  their  hearts  in  the  well  of 
life,  which  is  God;  lest  they  become  seared  up  from  his 
eternal  love ; and  they  should,  with  victory  in  the  ghostly 
fight,  return  again  to  him,  who  had  before  sent  them  to  that 
fight.  He  who  will  strive  against  the  fierce  devil  with  firm 
belief  and  ghostly  weapons,  will  get  the  victory  through  God’s 
support;  and  he  who  dares  not  fight  with  God’s  weapon ing 
against  the  invisible  foe,  will  be  constrained  by  the  devilish 
bonds,  and  led  into  torments. 

“ There  were  fed  four  thousand  men.”  By  the  fourfold 
number  was  betokened  the  fourfold  book  of  Christ,  which 
through  its  lore  daily  feeds  the  believing. 

My  brothers,  let  it  not  seem  too  tedious  to  you  that  ye 
have  heard  this  evangelical  lore.  We  secure  ourselves  with 
the  saying,  do  you  secure  yourselves  with  the  fulfilling  of  the 
precepts,  that  we  may  all  have  the  meed  which  eye  of  man 
never  saw,  nor  ear  heard,  nor  entered  into  the  heart  of  man, 
that  which  God  prepares  for  all  those  that  love  him,  who 
liveth  and  reigneth  to  all  eternity.  Amen. 


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DOM.  IX.  POST  PENTECOSTEN. 

ADTENDITE  a falsis  prophetis,  qui  ueniunt  ad  uos  : et  re- 
liqua. 

Drihten  cwae$  to  his  leorning-cnihtum,  “ BehealdaS  eow 
wi$  leasum  witegum,  ]>e  to  eow  cuma'S  on  sceapa  hiwum 
et  reliqua. 

pis  godspel  is  nu  anfealdlice  gesaed.  Da  leasan  witegan,  \>e 
Crist  foresee  his  leorning-cnihtum,  waeron  gedwolmen  on 
halgum  hiwe  drohtniende,  and  woldon  awendan  Jwne  softan 
geleafan,  J?e  God  syif  taehte,  of  Sam  rihtan  regole  to  heora 
gedwyldum,  and  setton  lease  bee  ongean  $am  soSum  geleafan, 
to  bepaecenne  $a  unscae&Sigan  cristenan.  Nu  siud  o$re  lease 
witegan,  }>aet  sind  ealle  fte  on  halgum  hiwe  yfele  weorc  bega$, 
and  hiwiaS  hi  wi$utan  mid  eawfaestum  fteawum,  and  wi$in- 
nan  sind  geaettrode  mid  arleasnysse.  Be  swilcum  cwse'S  se 
Hselend  on  o$re  stowe,  “ Ge  rihtwisia’S  eow  aetforan  mannum, 
and  God  cann  eowere  heortan.”  Eft  he  cwae$,  “ Wa  eow 
htwerum,  ge  sind  gelfce  gemettum  ofer-geweorcum,  J>e  beoS 
wrSutan  wlitige  mannum  aeteowode,  and  seo  byrgen  *8eah  br5 
afylled  mid  deadum  banum  and  forrotodnysse ; swa  sind  ge 
eac  aeteowode  wiSutan  rihtwise  on  manna  gesitrSum,  and  ge 
sind  wrSinnan  afyllede  mid  hiwungeand  unrihtwisnysse.” 

Drihten  cweeS,  “ BehealdaS  eow  wiS  leasum  witegum 
swilce  he  ewaede,  c Warniafc  eow  georne  wiS  swilcum  licce- 
terum,  forSan  j>e  hi  ne  sind  na  seep,  ac  sind  wulfas  on  sceapa 
hiwum.  Hi  sind  wrSutan  eawfaeste,  ac  hi  sind  wrSinnan 
buton  so$faestnysse,  cristenra  manna  ehteras,  and  reaferas, 
swa  swa  re*8e  wulfas.  Ge  onenawati  hi  be  heora  waestmum. 
Ne  behealde  ge  heora  neb-wlite,  ne  gyme  ge  heora  eawfaestum 
gyrlum,  ne  hlyste  ge  heora  geswaesan  lyffetunge,  ac  behealda$ 
heora  weorc.  Hi  maersia$  Godes  halgan  mid  heora  muSe, 
ac  hi  wiScweSaS  Godes  halgum  mid  heora  J>wyrlicum  daeduin. 
Hi  ofsettaft  J>a  geleaffullan,  and  )>eah  $e  hf  God  mid  wordum 


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THE  NINTH  SUNDAY  AFTER  PENTECOST. 

ATTENDITE  a falsis  prophetis,  qui  veniunt  ad  vos  : et  re- 
liqua. 

The  Lord  said  to  his  disciples,  “ Guard  yourselves  against 
false  prophets,  who  will  come  to  you  in  semblances  of 
sheep/ 1 etc. 

This  gospel  is  now  simply  said.  The  false  prophets,  that 
Christ  foretold  to  his  disciples,  were  heretics  living  in  holy 
semblance,  but  who  would  turn  the  true  belief,  that  God  him- 
self taught,  from  the  right  rule  to  their  heresies,  and  set  false 
books  against  the  true  belief,  to  deceive  the  innocent  Chris- 
tians. Now  there  are  other  false  prophets,  which  are  all 
who  in  holy  semblance  perpetrate  evil  works,  and  clothe 
themselves  without  with  pious  practices,  and  within  are  en- 
venomed with  impiousness.  Of  such  Jesus  said  in  another 
place,  “ Ye  justify  yourselves  before  men,  but  God  knoweth 
your  hearts/’  Again  he  said,  u Wo  unto  you  hypocrites,  ye 
are  like  unto  painted  sepulchres,  which  appear  beautiful  to 
men  without,  and  the  grave  is,  nevertheless,  filled  with  dead 
bones  and  rottenness ; so  ye  also  appear  righteous  without 
in  the  sight  of  men,  and  ye  are  within  filled  with  deceit  and 
unrighteousness.  ’ ’ 

The  Lord  said, u Guard  yourselves  against  false  prophets  2” 
as  if  h&had  said,  * Be  diligently  cautious  against  such  hypo- 
crites, because  they  are  not  sheep,  but  are  wolves  in  the 
semblances  of  sheep.  They  are  pious  without,  but  within 
they  are  without  truth,  persecutors  of  Christian  men,  and 
robbers,  like  fierce  wolves.  Ye  will  know  them  by  their 
fruits.  Look  not  at  their  countenance,  heed  not  their  pious 
habits,  listen  not  to  their  sweet  flattery,  but  behold  their 
works.  They  praise  God’s  saints  with  their  mouth,  but  they 
gainsay  God’s  saints  by  their  perverse  deeds.  They  oppress 
the  believing,  and  though  they  calumniate  not  God  by  words. 


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DOM.  IX.  POST  PENTECOSTEN. 


ne  tolon,  hi  tola's  hine  swa-Seah  mid  yfelum  Seawum.’ 
“ Hw£  gaderaS  ®fre  winberian  of  Sornum,  of)®  fic-aeppla  of 
bremelum  ?”  Hwa  maeg  aefre  of  leahterfullum  mannum,  oSSc 
of  Swyrum,  aenige  godnysse  gegaderian  ? Be  Sisum  Sornum 
and  bremelum  cwaeS  se  iElmihtiga  God  to  Adame,  aefter  San 
Se  he  of  San  forbodenan  treowe  Sigde,  “ Seo  eorSe,  fe  is 
awyriged  on  Sinum  weorce,  agifS  fe  Sornas  and  bremelas.” 

u iElc  god  treow  wyrcS  gode  waestmas,  and  yfel  treow 
wyrcS  yfele  waestmas.”  Ne  m£*nde  ure  Drihten  mid  fisum 
wordum  fa  treowa  fe  on  aeppel-tune  wexaS,  fa  Se  sind 
lifiease,  sawullease,  and  andgitlease,  ac  furh  heora  hfw  he 
gebicnode  fa  gesceadwisan  men,  Se  andgit  habbaS  and  be 
Sgenum  willan  wyrcaS,  swa  god  swa  yfel.  God  biS  faet 
treow  Se  godne  waestm  forSbrincS,  yfel  biS  faet  Se  unwaestm- 
baere  stent,  wyrse  biS  faet  Se  yfelne  waestm  byrS ; and  se  man 
biS  herigendlic  Se  mid  godum  weorcum  hine  sylfhe  bysgaS, 
and  oSrum  gebysnaS ; se  biS  unherigendlic  Se  unnyt  leofaS  ; 
se  biS  cwealmbaere  and  twyfealdlice  dead,  swa  swa  se  apostol 
cwaeS,  seSe  on  gddnysse  unwaestmbaere  biS,  and  on  yfelnysse 
aefre  growende  and  waestmbaere. 

“ Ne  maeg  faet  gode  treow  wyrcan  yfele  waestmas,  ne  fast 
yfele  treow  g6de  waestmas.”  Ne  cwaeS  se  Haelend  faet  se 
yfela  ne  mihte  gecyrran  and  bebn  g6d,  ac  swa  ISnge  swa  he 
yfel  biS,  ne  maeg  he  wyrcan  gddne  waestm.  iErest  sceal  se 
mann  hine  sylfne  awendan  fram  yfele,  faet  his  weorc  magon 
be6n  awende.  SoSlice  gif  se  man  furhwunaS  yfel,  ne  maeg 
he  habban  gode  weorc ; and  gif  se  goda  man  SurhwunaS  on 
his  godnysse,  ne  maeg  he  yfele  waestmas  forSbringan ; forSi 
sette  God  lare,  and  het  lseran  Sa  ungelaeredan,  faet  men  sceo- 
lon  yfel  forlaetan,  and  to  gode  gebugan,  and  on  godnysse 
Surhwunian. 

“ JE\c  treow  Se  ne  wyrcS  gbdne  waestm  biS  forcorfen,  and 
on  fyre  aworpen.”  Be  Sisum  cyrfe  spraec  se  Haelend  on 
oSre  stowe  Surh  bigspel,  f us  cweSende : “ Sum  hiredes  hlaf- 
ord  hffifde  apUintod  tin  ffc-treow  binnon  his  wingearde,  and 


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they  calumniate  him,  nevertheless,  by  evil  manners.’  “ Who 
ever  gathers  grapes  from  thorns,  or  figs  from  brambles?” 
Who  can  ever  from  sinful  or  perverse  men  gather  any  good- 
ness? Of  these  thorns  and  brambles  the  Almighty  God 
said  to  Adam,  after  he  had  eaten  of  the  forbidden  tree, 
“ The  earth,  which  is  accursed  through  thy  work,  shall  yield 
thee  thorns  and  brambles.” 

“ Every  good  tree  worketh  good  fruits,  and  an  evil  tree 
worketh  evil  fruits.”  By  these  words  the  Lord  meant  not 
those  trees  which  grow  in  an  orchard,  which  are  lifeless, 
soulless,  and  void  of  understanding,  but  by  their  similitude 
he  indicated  those  rational  men,  who  have  understanding, 
and  work  by  their  own  will,  either  good  or  evil.  Good  is  the 
tree  that  brings  forth  good  fruit,  evil  is  that  which  stands 
barren,  worse  is  that  which  bears  evil  fruit;  and  the  man  is 
praiseworthy  who  busies  himself  with  good  works,  and  sets 
example  to  others ; he  is  not  praiseworthy  who  lives  useless ; 
he  is  pernicious  and  doubly  dead,  as  the  apostle  said,  who  is 
barren  in  goodness,  and  in  evil  ever  growing  and  fruit-bear- 
ing. 

“ The  good  tree  cannot  work  evil  fruits,  nor  the  evil  tree 
good  fruits.”  Jesus  said  not  that  the  evil  man  might  not 
change  and  be  good,  but  so  long  as  he  is  evil,  he  cannot  work 
good  fruit.  First  shall  a man  turn  himself  from  evil,  that 
his  works  may  be  turned.  But  if  a man  continue  evil,  he 
cannot  have  good  works ; and  if  a good  man  continue  in  his 
goodness,  he  cannot  bring  forth  evil  fruits ; for  God  esta- 
blished instruction,  and  commanded  the  unlearned  to  be 
taught,  that  men  should  forsake  evil,  and  turn  to  God,  and 
continue  in  goodness. 

“ Every  tree  that  worketh  not  good  fruit  shall  be  cut  down, 
and  cast  into  the  fire.”  Of  this  cutting  Jesus  spake  in  an- 
other place  through  a parable,  thus  saying : “ A master  of  a 
household  had  planted  a fig-tree  within  his  vineyard,  and 


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DOM.  IX.  POST  PENTECOSTEN. 


com  sefter  fyrste  to  fam  treowe,  sohte  wsestm  Saeron,  and 
nsenne  ne  gemette.  He  cwseS  Sa  to  J>ses  wingeardes  big- 
gengan,  Efne  nu  Sreo  gear  ic  sohte  wsestm  on  Sisum  fic- 
treowe,  and  nsenne  ne  fnnde  : forceorf  hit ; to  hwi  hremS  hit 
Sisne  stede  ? Se  biggenga  him  andwyrde,  Hlaford,  laet  hit 
stSndan  gearlanges,  oSJ>set  ic  hit  bedelfe,  and  mid  meoxe  be- 
wurpe,  and  hit  witodlice  wsestm  wyrcS ; gif  hit  Sonne  beran 
nele,  Su  cymst  and  forcyrfst  hit.”  pa  Sreo  gear  getScnodon 
Sry  timan  Sissere  worulde : ante  legem,  sub  lege,  sub  gratia : 
}>set  is  mr  se,  under  6?,  under  Godes  gife.  Se  tima  is  agin  }>e 
wses  ser  Moyses  se,  and  se  tima  is  agan  Se  wses  under  Moyses 
se  tima  stent  gyt  Se  is  under  Godes  gife,  pset  is  fram 
Cristes  to  cyme  on  menniscnysse  oS  J>yssere  worulde  geen- 
dunge.  On  Sisum  Srym  timan  andbidaS  God  mancynnes 
rihtinge  and  gdde  wsestmas.  Hwses  biS  pset  unwsestmbsere 
treow  wyrSe  sefter  Sisum  Jmm  tiraura,  buton  scearpre  sexe  ? 
Se  biggenga  bsed  pm  treowe  fyrst  set  'Sam  hlaforde,  swa  swa 
se  apostol  Paulus  cwseS,  “ Ic  bige  mine  cneowu  to  Sam  iEl- 
mihtigan  Fseder  for  eow,  pet  ge  beon  on  soSre  lufe  gewyrt- 
rumode,  pset  ge  magon  underfon  mid  eallum  halgum  hwset  sy 
bridnyss,  ISngnyss,  heahnyss  and  deopnyss  on  Godes  geset- 
nyssum ; and  tocnawan  eac  Sa  oferstigendan  soSan  lufe 
Drihtnes  Cristes,  paet  ge  beon  gefyllede  on  ealre  Godes  ge- 
fyllednysse.”  Se  apostol  SingaS  for  fis,  bigende  his  cneowu 
to  San  iElmihtigan  Hlaforde,  pset  we  ne  beon  forcorfene. 
Uton  be6n  wsestmbsere  on  godum  weorcum,  pi-lt£s  Se  se 
Hlaford  us  wsestmlease  gemete,  and  hate  tis  mid  deaSes  sexe 
forceorfan,  and  siSSan  into  Sam  ecum  fyre  awurpan. 

pset  treow  biS  bedolfen  and  mid  meoxe  beworpen,  Sonne 
se  cristena  man  mid  soSre  eadmodnysse  his  synna  behreow- 
saS.  Dees  treowes  ymb-gedelf  is  seo  eaduiodnys  pes  be- 
hreowsiendan  mannes ; paet  meox  is  paet  gemynd  his  fftlan 
dseda,  on  Ssere  deed  bote.  Hwset  is  fulre  Sonne  meox  ? and 
swa-Seah,  gif  Su  his  wel  notast,  hwset  biS  wsestmbserre  ? 
Awend  J>ine  heortan  mid  soSre  cUedbote,  and  Sin  weorc  biS 


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came  after  a time  to  the  tree,  seeking  fruit  thereon,  and  found 
none.  He  said  then  to  the  dresser  of  the  vineyard.  Behold 
now  for  three  years  I have  sought  fruit  on  this  fig-tree,  and 
found  none  : cut  it  down  ; why  cumbereth  it  this  place  ? The 
dresser  answered  him,  Lord,  let  it  stand  a year  longer,  until 
I delve  around  it,  and  dress  it  with  dung,  and  it  then  make 
fruit;  if  it  then  will  not  bear,  thou  wilt  come  and  cut  it 
down/'  The  three  years  betokened  the  three  times  of  this 
world : ante  legem,  sub  lege,  sub  gratia  : that  is,  before  the 
law,  under  the  law,  under  God’s  grace.  The  time  is  gone 
that  was  before  the  law*  of  Moses,  aud  the  time  is  gone  that 
was  under  the  law  of  Moses,  the  time  stands  yet  that  is  under 
God’s  grace,  that  is,  from  Christ’s  advent  in  humanity  until 
the  ending  of  this  world.  In  these  three  times  God  awaits 
the  amendment  of  mankind  and  good  fruits.  Of  what  is  the 
barren  tree  worthy  after  these  three  times,  but  of  the  sharp 
axe  ? The  dresser  prayed  a time  for  the  tree  of  the  lord,  as 
the  apostle  Paul  said,  “ I bow  my  knees  to  the  Almighty 
Father  for  you,  that  ye  may  be  rooted  in  true  love,  that  ye 
may  receive  with  all  the  holy  what  breadth,  length,  height 
and  depth  there  is  in  God’s  laws ; and  also  know  the  sur- 
passing true  love  of  the  Lord  Christ,  that  ye  may  be  filled 
with  all  God’s  fullness.”  The  apostle  mediates  for  us,  bow- 
ing his  knees  to  the  Almighty  Lord,  that  we  may  not  be  cut 
down.  Let  us  be  fruitful  in  good  works,  lest  the  Lord  find  us 
barren,  and  command  us  to  be  cut  down  with  the  axe  of 
death,  and  afterwards  cast  into  the  everlasting  fire. 

The  tree  is  delved  around  and  dressed  with  dung,  when  the 
Christian  man  with  true  lowliness  repents  of  his  sins.  The 
delving  about  of  the  tree  is  the  lowliness  of  the  repentant 
man  ; the  dung  is  the  remembrance  of  his  foul  deeds,  in  that 
penitence.  What  is  fouler  than  dung  ? and  yet,  if  thou  well 
use  it,  what  is  more  fruit-bearing  ? Turn  thy  heart  with 
true  penitence,  and  thy  work  will  be  turned.  Root  up  greedi- 


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DOM.  IX.  POST  PENTECOSTEN. 


a wend.  Awyrtwala  graedignysse  of  Sinre  heortan,  and  apian  ta 
Jraeron  )>a  soSan  lufe.  Seo  graedignys  is,  swa  swa  Be  apostol 
Paulus  cwaeS,  wyrtruma  aelces  yfeles,  and  seo  soSe  lufu  is 
wyrtruma  aelces  godes. 

pu  mann  wylt  habban  god,  Su  wilt  babban  baelu  Janes 
lichaman,  ac  swa-Seah  ne  tala  }>u  }>aet  to  micclum  gode  J>aet 
Se  baefS  eac  swilce  se  yfela.  Du  wilt  habban  gold  and  seolfor : 
efne  Sas  'Sing  sind  gode,  gif  Su  hi  wel  notast : gif  Su  sylf 
yfel  bist,  ne  miht  Su  hi  wel  notian.  Sind  nu  forSi  gold  and 
seolfor  yfele  yfelum,  and  gode  godum.  Hwaet  fremaS  ye  }>aet 
Sin  cyst  stande  ful  mid  godum,  and  Sin  ingehyd  beo  aemtig 
aelces  godes  ? Du  wilt  habban  god,  and  nelt  Se  sylf  beon 
god.  Sceamian  Se  maeg  J>aet  Sin  bus  baebbe  aelces  godes 
genoh,  and  hsebbe  J?e  aenne  yfelne.  SoSlice  nelt  Su  nan  Sing 
yfeles  habban  on  Sinum  aehtum : nelt  Su  habban  yfel  wif,  ne 
yfele  cild,  ne  yfele  Seowe  men,  ne  yfel  scrfid,  ne  furSon  yfele 
sceos  ; and  wylt  swa-Seah  habban  yfel  lif.  Ic  bidde  J?e  J?aet 
Su  laete  huru  Se  Sin  lif  deorre  )>onne  Sine  sceos.  pu  wilt 
habban  ealle  faegere  Sing  and  acdrene,  and  wilt  Se  sylf  beon 
waclic  and  unwurS.  Dine  aehta  mid  stylre  stemne  wyllaS  ye 
wregan  to  Sinum  Drihtne : ‘ Efne  Su  forgeafe  Jusum  men  Jms 
fela  goda,  and  he  $ylf  is  yfel.  Hwaet  fremaS  him  ]>aet  j>aet  he 
haefS,  J?onne  he  Done  naefS  ye  him  Sa  god  forgeaf  ye  he 
haefS  ?'  Gif  nu  eower  sum,  onbryrd  jmrh  Sisum  wordum, 
smeaS  hwaet  god  sy,  ]?onne  secge  we,  paet  paet  is  god  J>e  Surh 
nan  urn  ungelimpe  forloren  beon  ne  maeg.  pu  miht  forleosan 
unSances  Sa  Sing  Se  ateorian  magon,  ac  gif  Su  sylf  for  Gode 
gdd  byst,  J>aet  Su  ne  forlyst  naefre  unSances. 

Drihten  cwaeS,  “ Ne  faerS  into  heofonan  rice  aelc  Saera  Se 
cweS  to  me,  Drihten,  Drihten ; ac  se  Se  wyrcS  mines  Faeder 
willan  ye  on  heofonum  is,  se  faerS  into  heofonan  rice.”  Da 
Se  mid  twyfealdum  geSance  clypiaS  Drihten,  Drihten,  and 
cweSaS  J?aet  hi  God  cunnon,  and  hine  swa-Seah  wiSsacaS  mid 
heora  yfelum  daedum,  nabbaS  hi  infaer  to  heofonan  rice ; ac 


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ness  from  thy  heart,  and  therein  plant  true  love.  Greediness 
is,  as  the  apostle  Paul  said,  the  root  of  every  evil,  and  true 
love  is  the  root  of  every  good. 

Thou  man  wilt  have  good,  thou  wilt  have  health  of  thy 
body,  but  yet  account  not  that  as  a great  good  which  the  evil 
also  has.  Thou  wilt  have  gold  and  silver : lo,  these  things 
are  good,  if  thou  well  use  them  : if  thou  thyself  art  evil,  thou 
canst  not  well  use  them.  Gold  and  silver,  therefore,  are  evil 
to  the  evil  and  good  to  the  good.  What  profits  it  thee  that 
thy  chest  stand  full  of  good  things,  and  thy  mind  be  empty 
of  every  good  ? Thou  wilt  have  good,  and  wilt  not  thyself 
be  good.  It  may  shame  thee  that  thy  house  has  abundance 
of  every  good,  and  has  thee  alone  evil.  Thou  wilt  not  for- 
sooth have  anything  evil  in  thy  possessions  : thou  wilt  not 
have  an  evil  wife,  nor  evil  children,  nor  evil  serving-men,  nor 
bad  raiment,  not  even  bad  shoes  ; and  wilt,  nevertheless, 
have  an  evil  life.  I pray  thee  to  let  thy  life  be  at  least  dearer 
to  thee  than  thy  shoes.  Thou  wilt  have  all  fair  and  chosen 
things,  and  wilt  thyself  be  mean  and  worthless.  Thy  pos- 
sessions with  still  voice  will  accuse  thee  to  thy  Lord,  ‘ Lo, 
thou  bast  given  to  this  man  thus  much  good,  and  he  himself 
is  evil.  What  profiteth  him  that  which  he  hath,  when  he 
bath  not  Him  who  gave  him  those  good  things  that  he 
hath?’  If  now  one  of  you,  stimulated  by  these  words, 
inquire  what  is  good,  then  say  we,  that  that  is  good  which 
cannot  through  any  mishap  be  lost.  Thou  mayest,  against 
thy  will,  lose  the  things  that  may  perish,  but  if  thou  thyself 
art  good  for  God,  that  thou  wilt  never  lose  against  thy  will. 

The  Lord  said,  “ Every  one  of  those  goeth  not  into  the 
kingdom  of  heaven  who  say  unto  me,  Lord,  Lord ; but  he 
who  doeth  the  will  of  my  Father  who  is  in  heaven,  goeth  into 
the  kingdom  of  heaven.”  Those  who  with  twofold  thought 
cry  Lord,  Lord,  and  say  that  they  know  God,  and  yet  deny 
him  by  their  evil  deeds,  will  not  have  entrance  to  the  king- 


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NATALE  S.  IACOBI  APOSTOLI. 


)>a  Se  wyrcaS  fees  Heofonlican  Feeder  willan  faraS  into  heo- 
fenan  nee.  Crist  cwse?  on  sumere  stowe,  “ Hoc  est  opus 
Dei,  ut  credatis  in  eum  quern  misit  ille:M  “peet  is  Godes 
weorc,  feet  ge  on  Sone  gelyfan  fe  he  asende.”  Dis  is  faet 
fyrmeste  weorc  and  se  fyrmesta  willa,  faet  we  gelyfon  on  Sone 
Encennedan  Godes  Sunu,  Heelend  Crist,  fone  ’Se  se  iElmihtiga 
Feeder  for  ure  alysednysse  asende ; and  Sone  geleafan  we 
sceolon,  mid  liluttrum  mode  and  eawfeestum  Seawum  ge- 
glengan,  faet  we  habbon  infeer  to  heofenan  nee,  swa  swa 
Crist  sylf  eallum  geleaffiillum  behet.  Hwilc  eorSlic  man 
dorste  eefre  gewilnian  faet  he  moste  to  heofenan  rices  myrhSe 
becuman,  gif  hit  Crist  sylf  fis  ne  behete,  and  forSi  to  mid- 
danearde  gewende,  feet  h€  Us  to  him  gefette  ? Sy  him  wuldor 
and  16f,  mid  Feeder  and  Halgum  Gaste,  on  ealra  worulda 
woruld.  Amen. 


IIII.  KL  AUGUSTI. 

NATALE  SCI  IACOBI  APOSTOLI. 

ON  fisum  deege  we  wurSiaS  on  urum  lofsangum  and  on 
freolse  fone  meeran  Apostol  Iacobum,  Iohannes  broSor  fees 
Godspelleres.  Hi  begen  sind  Cristes  moddrian  suna.  pas 
he  gengm  oftost,  and  Petrum  to  his  sunder-sprsece,  swa  swa 
we  on  Cristes  bee  gehweer  rsedaS. 

pes  apostol  Iacobus  bodode  on  Iudea-lande,  and  on  Saere 
byrig  fe  is  Samaria  gehaten.  Da  gelamp  hit  faet  sum  dry, 
Hermogenes  gehaten,  asende  his  gingran  Philetum  to  Sam 
fore3sedan  apostole,  feet  he  his  lare  Surh  drycreeft  adwellan 
sceolde.  Philetus  Sa  com  mid  sumum  phariseum  to  Sam 
apostole,  and  begann  to  wiScweSenne  Sam  geleafan  Se  se 
apostol  taehte.  Hwaet  Sa  Iacobus  se  apostol,  gebyld  furh 
Sone  Halgan  Gast,  aydlode  ealle  pae 8 dryes  seSunge,  and 


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dom  of  heaven  j but  those  who  do  the  Heavenly  Father’s 
will  go  into  the  kingdom  of  heaven.  Christ  said  in  some 
place,  “ Hoc  est  opus  Dei,  ut  credatis  in  eum  quern  misit 
ille “ This  is  God’s  work,  that  ye  believe  in  him  whom 
he  sent.”  This  is  the  first  work  and  the  first  will,  that  we 
believe  in  the  only-begotten  Son  of  God,  Jesus  Christ,  whom 
the  Almighty  Father  sent  for  our  redemption ; and  that  belief 
we  should  adorn  with  pure  mind  and  pious  manners,  that  we 
may  have  entrance  to  the  kingdom  of  heaven,  as  Christ  him- 
self has  promised  to  all  the  faithful.  What  earthly  man  durst 
ever  desire  that  he  might  come  to  the  joy  of  heaven’s  king- 
dom, if  Christ  himself  had  not  promised  it  to  us,  and  come 
to  the  world  that  he  might  fetch  us  to  him  ? Be  unto  him 
glory  and  praise,  with  Father  and  Holy  Ghost,  to  all  eternity. 
Amen. 


JULY  XXIX. 

THE  NATIVITY  OF  SAINT  JAMES  THE  APOSTLE. 

ON  this  day  we  honour  with  our  hymns  and  with  festivity 
the  great  Apostle  Jamrs,  the  brother  of  John  the  Evangelist. 
They  are  both  sons  of  Christ’s  maternal  aunt.  These  and 
Peter  he  took  oftenest  to  his  private  speech,  as  we  read 
everywhere  in  the  book  of  Christ. 

This  apostle  James  preached  in  Judea,  and  in  the  city 
which  is  called  Samaria.  It  then  happened  that  a sorcerer, 
named  Hermogenes,  sent  his  disciple  Philetus  to  the  before- 
mentioned  apostle,  that  he  might  make  void  his  lore  by 
sorcery.  Philetus  then  came  with  some  pharisees  to  the 
apostle,  and  began  to  gainsay  the  belief  which  the  apostle 
taught.  Whereupon  James  the  apostle,  emboldened  by  the 
Holy  Ghost,  rendered  all  the  sorcerer’s  proof  vain,  aud  mani- 


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NATALE  S.  IACOBI  APOSTOLI. 


geswutelode,  Surh  witegena  seSunge,  pset  Crist  is  soS  Godes 
Sunu.  pa  gecyrde  se  Philetus  to  his  dwollicum  lareowe 
Hermogenem,  and  cwaeS,  “ Wite  pu  J?aet  Su  nateshwon  ne 
miht  Surh  Sinum  drycraftum  )>one  Godes  apostol  Iacobum 
oferswiSan.  SoSlice  ic  geseah  past  he,  on  Cristes  naraan, 
deoflu  adraefde  of  wodum  mannum,  and  past  he  blinde  onlihte, 
and  hreoflice  geclaensode;  and  eac  me  holde  frynd  saedon, 
ptet  hi  gesawon  hwaer  he  Sa  deadan  to  life  anerde.  Ealle 
halige  gewritu  he  haefS  on  gemynde,  pa.  soSlice  seSaS  pfet  se 
is  Haelend  Crist,  and  nis  nan  oSer  Godes  Sunu,  buton  se  Se 
fram  Iudeum  on  rode  ahangen  waes.  Genini  Se  nu  minne 
raid,  and  gecum  to  'Sam  apostole  Iacobe,  and  gebide  Se  milt~ 
sunge  pines  gedwyldes.  Gif  Su  jms  ne  dest,  wite  Su  pmt  Sin 
drycraeft  Se  to  nanre  freme  ne  becymS.  Ic  wylle  to  him  ge- 
cyrran,  and  biddan  past  ic  mote  heonon-forS  his  leorning-man 
beon.” 

Da  wearS  se  dry  Hermogenes  mid  graman  afylled,  and 
geband  ]?one  Philetum  swa  pat t he  hine  bewendan  ne  mihte, 
and  cwaeS,  M We  sceolon  geseon  hwaeSer  Sin  Iacobus  Se  alyst 
fram  Sisum  bendum.”  pa  asende  se  Philetus  of  Sam  bendum 
his  cnapan  ardlice  to  Sam  apostole,  and  lie  him  asende  sona 
his  swSt-claS,  and  cwaeS,  “ Nime  he  Jdsne  claS,  and  cweSe, 
Drihten  Crist  araerS  pa  forscrenctan,  and  he  alyst  Sa  gecyp- 
sedan.”  Philetus  wearS  Sa  alysed  fram  pass  dryes  bendum, 
swa  hraSe  swa  se  swat-claS  hine  hrepode  and  lie  am  to  Sam 
apostole,  bysmrigende  )>aes  dryes  yfel-daedum. 

Hwaet  Sa  Hermogenes  se  dry  clypode  him  deoflu  to,  and 
asende  to  Sam  apostole,  Jms  cweSende,  “ FaraS  nu  ardlice  to 
Iacobe,  and  gebringaS  hine  to  me,  and  Philetum  samod, 
minne  leorning-cniht,  paet  ic  ininne  teonan  on  him  gewrece, 
J?aet  mine  oSre  leorning-men  me  swa  ne  gebysmrian.”  Da 
deoflu  Sa  becomon  to  Sam  apostole,  pmr  he  on  his  gebedum 
stod,  and  ongunnon  hryman  lip  on  Saere  lyflte,  pus  cweSende, 
“ Eala  Su  Iacob,  Godes  apostol,  gemyltsa  CLs,  forSan  Se  we 
nu  efne  byrnaS  aerSan  Se  se  tuna  come  ure  ontendnysse.” 


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fested,  through  proof  of  the  prophets,  that  Christ  is  the  true 
Son  of  God.  Philetus  then  returned  to  his  misleading 
teacher  Hermogenes,  and  said,  “ Know  that  thou  canst  not, 
by  any  means,  through  thy  sorceries,  overcome  James  the 
apostle  of  God.  Verily  I saw  that  he,  in  the  name  of  Christ, 
drove  devils  out  . of  mad  men,  and  that  he  enlightened  the 
blind,  and  cleansed  lepers ; and  also  faithful  friends  said  to 
me,  that  they  had  seen  where  he  raised  the  dead  to  life.  All 
the  holy  writings  he  has  in  memory,  which  truly  prove  that 
be  is  the  Saviour  Christ,  and  none  other  is  the  Son  of  God, 
save  him  who  by  the  Jews  was  hanged  on  a rood.  Take 
now  my  counsel,  and  go  to  the  apostle  James,  and  pray  thee 
mercy  for  thy  error.  If  thou  do  not  this,  know  that  thy 
sorcery  will  turn  for  thee  to  no  profit.  I will  return  to  him, 
and  pray  that  I may  henceforth  be  his  disciple.” 

Then  was  the  sorcerer  Hermogenes  filled  with  rage,  and 
he  bound  Philetus  so  that  he  could  not  turn  himself,  and 
said,  <(We  shall  see  whether  thy  James  will  loose  thee  from 
these  bonds.”  Then  Philetus  from  his  bonds  sent  his  servant 
quickly  to  the  apostle,  and  he  forthwith  sent  him  his  sweat- 
cloth,  and  said, cc  Let  him  take  this  cloth,  and  say,  The  Lord 
Christ  raiseth  the  oppressed,  and  he  looseth  the  shackled.” 
Philetus  was  then  loosed  from  the  sorcerer’s  bonds,  as  soon 
as  the  sweat-cloth  touched  him ; and  he  ran  to  the  apostle, 
reviling  the  sorcerer’s  evil  deeds. 

Hereupon  Hermogenes  the  sorcerer  called  devils  to  him, 
and  sent  them  to  the  apostle,  thus  saying,  “ Go  now  quickly 
to  James,  and  bring  him  to  me  together  with  Philetus  my 
disciple,  that  I may  avenge  my  wrong  on  him,  that  my  other 
disciples  may  not  so  revile  me.”  The  devils  then  came  to 
the  apostle,  where  he  was  standing  at  his  prayers,  and  begun 
to  cry  up  in  the  air,  thus  saying,  “ O thou  James,  apostle  of 
God,  have  pity  on  us,  for  even  now  we  are  burning  before  the 
hour  is  come  for  our  conflagration.”  The  apostle  said  to 


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NATALE  S.  IACOBI  APOSTOLI. 


Se  apostol  him  cwaeS  to,  “ Hwt  come  ge  to  me  ?M  Da  deoflu 
andwyrdon,  “ Hermogenes  (is  asende,  and  het  us  laedan  him 
to  Se  and  Philetum  ; ac  Godes  engel  us  gewraS  mid  fyrenum 
racenteagum,  swa  hraSe  swa  we  hider  comon,  and  we  nu 
owy^n^.”  Se  apostol  Iacobus  cwaeS,  " On  naman  paes 
iElmihtigan  Faeder,  and  his  Suna,  and  Haliges  Gastes,  un- 
binde  eow  Godes  engel,  swa  paet  ge  faron  to  Hermogenem, 
and  bine  gewriSenne,  buton  aelcere  dare,  hider  gebringan.” 
pa  deoflu  Sa  gecyrdon  ongean  to  'Sam  drye,  and  gewriSon 
his  handa  to  his  hricge,  and  swa  laeddon  to  Sam  apostole,  pus 
cweSende,  “ pu  asendest  fis  paer  we  waeron  ontende,  and  ge- 
wriSene,  and  unaberendlice  fornumene.” 

Da  cwaeS  se  apostol  to  Sam  dry,  “ pu  dysegost  manna,  pu 
hdpast  paet  Su  haebbe  Softnedene  to  Sam  awyrigedan  deofle, 
tnancynnes  feonde,  pone  Su  baede  paet  he  Se  asende  his  deo- 
fellican  englas  to  minre  dare.  Hwi  nelt  Su  besceawian  paet 
ic  him  gyt  ne  geSafige  paet  hi  heora  hatheortnysse  on  Se 
aeteowian  ?”  Da  deoflu  eac  swilce  cwaedon,  ^L^et  hine  on 
urum  anwealde,  paet  we  magon  Sinne  teonan  wrecan,  and  ure 
ontendnysse.”  Se  apostol  cwaeS,  “ Efne  her  stent  aetforan 
eow  Philetus  : hwi  nelle  ge  hine  niman,  swa  swa  Hermogenes 
eow  het?°  Da  deoflu  andwyrdon,  “Ne  mage  we  hreppan 
furSon  aenne  wyrm  binnon  Sinum  clyfan.”  pa  cwaeS  se 
apostol  to  Philetum,  “ Hermogenes  pe  gewraS,  unbind  pu 
hine,  paet  Su  oncnawe  ures  Drihtnes  regol,  paet  men  leornion 
agyldan  god  for  yfele.  He  Se  wolde  fram  deoflum  gebun- 
denne  to  him  alaedan ; alys  Su  hine  nu  fram  deoflum  gehaeftne, 
and  l£t  hine  gGn  frigne.”  Philetus  Sa  alysde  his  dwollican 
lareow  fram  Sam  deofellicum  bendum,  and  se  dry  paer  stod 
eadmod  and  ofsceamod.  Da  cwaeS  se  apostol,  “ Far  Se  frig 
swa  hwider  swa  Su  wille ; nis  na  ure  gewuna  paet  aenig  man 
unSances  to  Gode  gecyrre.”  Hermogenes  him  andwyrde, 
“ Ic  cann  georne  psera  deofla  hatheortnysse : buton  Su  me 
sylle  sum  Sinra  pinga  mid  me,  hi  gelseccaS  me,  and  mid 
misiicum  witum  acwellaS.,,  Se  apostol  cwaeS,  “ Hafa  Se 


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them,  “ Why  come  ye  to  me  ? ” The  devils  answered,  “ Her- 
mogenes  has  sent  us,  and  bade  us  conduct  to  him  thee  and 
Philetus ; but  God’s  angel  bound  us  with  fiery  chains  as  soon 
as  we  came  hither,  and  we  now  suffer  torment.”  The  apostle 
James  said,  “In  the  name  of  the  Almighty  Father,  and  of 
his  Son,  and  of  the  Holy  Ghost,  let  the  angel  of  God  unbind 
you,  so  that  ye  may  go  to  Hermogenes,  and  bring  him  hither 
bound,  without  any  injury.”  The  devils  then  returned  to 
the  sorcerer,  and  bound  his  hands  to  his  back,  and  so  led  him 
to  the  apostle,  thus  saying,  “ Thou  didst  send  us  where  we 
were  burnt,  and  bound,  and  intolerably  tormented.” 

Then  said  the  apostle  to  the  sorcerer,  “Thou  most  foolish 
of  men,  thou  trustest  that  thou  hast  fellowship  with  the  ac- 
cursed devil,  the  foe  of  mankind,  whom  thou  didst  beseech 
that  he  would  send  his  devilish  angels  to  my  injury.  Why 
wilt  thou  not  behold  that  I do  not  yet  permit  them  to  manifest 
their  rage  on  thee  ?”  The  devils  also  said,  “ Leave  him  in  our 
power,  that  we  may  avenge  thy  wrong,  and  our  conflagra- 
tion.” The  apostle  said,  “Behold  here  before  you  stands 
Philetus : why  will  ye  not  take  him,  as  Hermogenes  com- 
manded you  ?”  The  devils  answered,  “We  may  not  touch 
even  a worm  within  thy  chamber.”  Then  said  the  apostle 
to  Philetus,  “ Hermogenes  bound  thee,  unbind  thou  him,  that 
thou  mayest  acknowledge  our  Lord’s  rule,  that  men  should 
learn  to  requite  good  for  evil.  He  would  have  brought  thee 
to  him  bound  by  devils ; loose  him  now  confined  by  devils, 
and  let  him  go  free.”  Philetus  then  loosed  his  erring  master 
from  the  devilish  bonds,  and  the  sorcerer  stood  there  humble 
and  abashed.  Then  said  the  apostle,  “ Go  free  whithersoever 
thou  wilt;  it  is  not  our  wont  that  any  man  turn  to  God 
against  his  will.”  Hermogenes  answered  him,  “ I well  know 
the  fury  of  the  devils  : unless  thou  give  me  one  of  thy  things 
with  me,  they  will  seize  me,  and  with  divers  torments  kill 
me.”  The  apostle  said,  “ Have  with  thee  my  staff  in  band, 
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minne  staef  on  handa,  and  gang  $e  orsorh  swa  hwider  swa  $u 
willed’  Se  dry  *Sa  nam  }*>ne  9t«f,  and  gewende  ham,  and 
genSm  ealne  his  drjrcrseft,  and  brohte  to  $am  apostole,  and 
begann  hT  to  forbsemenne.  Se  apostol  cw «$,  “ py-laes  lie  se 
smic  heora  ontendnysse  derige  'Sam  dnwarum,  awurp  stanas 
and  lead  samod  into  Sam  pusum,  and  besenc  hy  on  selicum 
y$um.”  Hermogenes  swa  dyde,  and  sr&San  {wes  apostoles 
fet  gesohte,  biddende  and  cweSende,  “ pu  sawla  Alysend, 
underfoh  me  nu  behreowsiendne,  )?one  ISe  ISu  0%  ]?is  andi- 
gendne  and  taelendne  forbasre.”  Iacob  se  apostol  him  and- 
wyrde,  “Gif  ISu  Gode  so Se  d^edbote  geoffrast,  his  so$an 
miltsunge  }m  begytst.”  Hermogenes  cwae$,  “TolSan  switte 
ic  geoffrige  Gode  solSe  behreowsunge,  pmt  ic  ealle  mine  bee, 
on  15am  )?e  se  drycraeft  onstod,  awearp,  and  ic  wrSsSc  eallum 
deofles  craeftum  samod.”  Se  apostol  andwyrde,  “Far  nu 
geond  }>aera  manna  hlis,  $e  )m  mid  )rinum  drycraefte  forlderdest, 
and  gebig  hi  eft  to  heora  Drihtne.  Sege  him  )>aet  J>aet  is  soB 
)>aet  *Su  &r  awaegdest,  and  )?aet  J>aet  is  leas  )>aet  ?u  aer  him  to 
so$an  taelitest.  paet  deofolgyld,  pe  ISu  aer  wurlSodest,  to- 
brec ; and  paet  feoh,  ?e  ISu  mid  yfelum  craefte  begeate,  aspend 
on  Godes  ftearfiim  5 and  swa  swa  $u  tier  waere  deofles  beam, 
him  geefenlaecende,  swa  1$u  bist  nu  Godes  beam,  Gode  ge- 
efenlaecende, selSe  dfeghwomlice  getlSaft  wel-daeda  unSanc- 
wurtJum,  and  hine  forseondum  bigleofan  gearcalS.  Gif  se 
mildheorta  God  ISe  god  waes  )>a$a  15u  yfel  waere,  hli  miccle 
swiSor  bi$  he  fie  welwyllende,  gif  ISu  yfeles  geswicst,  and 
hine  mid  godum  weorcum  gegladast.”  Hwaet  se  dry  1$a  on 
eallum  Singum  )?aes  apostoles  lare  gehyrsumode,  and  swa  011 
Godes  ege  gelSeah,  Jraet  he  fela  wundra  geworhte  on  Godes 
naman. 

Da  gesawon  *Sa  Iudeiscan  )?aet  se  dry  swa  to  Gode  gecyrde, 
and  ealle  his  frynd  and  leorning-cnihtas  samod,  jmrh  Iacobes 
lare,  on  Crist  gelyfdon,  sealdon  ?a  feoh  |?am  twam  hundredes 
ealdrum  j>e  15a  burhware  bewiston,  and  gebrohton  |>one  apostol 
on  ewearterne.  Wear®  J>a  micel  styrung  on  Uam  folce,  and 


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and  go  fearless  whithersoever  thou  wilt.”  The  sorcerer  then 
took  the  staff,  and  went  home,  and  took  all  his  sorceries  and 
brought  to  the  apostle,  and  began  to  burn  them.  The  apostle 
said,  “ Lest  that  the  smoke  of  their  conflagration  hurt  the 
unwary,  cast  stones  together  with  lead  into  the  bags,  and 
sink  them  in  the  sea  waves/’  Hermogenes  did  so,  and  after- 
wards sought  the  apostle’s  feet,  praying  and  saying,  “ Thou 
Redeemer  of  souls,  receive  me  now  repenting,  whom  envying 
and  reviling  thou  hast  until  now  endured.”  James  the 
apostle  answered  him, t€  If  thou  offerest  to  God  true  peni- 
tence, thou  wilt  obtain  his  true  mercy.”  Hermogenes  said, 
“ So  heartily  do  I offer  to  God  true  repentance,  that  I have  cast 
away  all  my  books  in  which  the  sorcery  stood,  and  I have 
renounced  all  the  crafts  of  the  devil  together.”  The  apostle 
answered,  “ Go  now  among  the  houses  of  those  men  whom 
thou  hast  misguided  by  thy  sorcery,  and  incline  them  again 
to  their  Lord.  Say  to  them  that  that  is  true  which  thou  be- 
fore didst  contravene,  and  that  that  is  false  which  thou  before 
taughtest  them  for  truth.  The  idol,  which  thou  before  didst 
worship,  break  in  pieces ; and  the  money,  which  by  evil  craft 
thou  hast  gotten,  distribute  among  God’s  poor ; and  as  thou 
before  wast  a child  of  the  devil,  imitating  him,  so  wilt  thou 
now  be  a child  of  God,  imitating  God,  who  daily  grants 
benefits  to  the  thankless,  and  for  those  despising  him  prepares 
food.  If  the  merciful  God  was  good  unto  thee  when  thou 
wast  evil,  how  much  more  will  he  be  benevolent  to  thee,  if 
thou  cease  from  evil,  and  gladden  him  with  good  works!” 
Hereupon  the  sorcerer  obeyed  the  apostle’s  precepts  in  all 
things,  and  throve  so  in  awe  of  God,  that  he  wrought  many 
miracles  in  God’s  name. 

When  the  Jews  saw  that  the  sorcerer  had  so  turned  to 
God,  and  that  all  his  friends  and  disciples  together,  through 
the  doctrine  of  James,  believed  in  Christ,  they  gave  money 
to  the  two  centurions  who  governed  the  inhabitants,  and 
brought  the  apostle  into  prison.  There  was  then  a great  stir 

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NATALE  S.  IACOBI  APOSTOLI. 


wearS  geraedd,  J?aet  hS  aefter  prnre  & hine  betealde.  pa 
cwaedon  Sa  sunder-halgan,  " To  hwi  bodast  Su  Crist,  )>oue 
man  pe  betwux  sceaSum  ahfagen  waes  ?”  Hwaet  Sa  Iacobus 
se  apostol  wearS  afylled  mid  'Sam  Halgan  Gaste,  and  him 
swutellice  saede  Jwera  witegena  seSunge  be  Criste,  be  his 
acennednysse,  be  Sam  wundrum  J>e  he  on  Syssere  worulde 
gefremode,  be  his  Srowunge,  be  his  seriate  of  deaSe,  be  his 
fipstige  to  heofenum,  be  his  to-cyme  on  domes  daege,  j?aet  he 
aelcum  men  agylde  be  his  Sgenurn  gewyrhtum. 

To  Jjyssere  gereccednysse  genam  se  apostol  menigfealde 
gyddunga  and  gewitnyssa  heahfaedera  and  witegena,  to  ofer- 
drifenne  Sa  firleasan  Iudeiscan,  and  cwaeS,  “ Wene  ge,  mine 
gebroSru,  gif  ge  J?yses  ne  gelyfaS,  pae t ge  magon  setwindan 
pun  egeslicum  witum  {res  ecan  fyres,  Sonne  Sa  haeSenan 
leoda  gelyfaS  Saera  witegena  gesetnyssum  be  Criste?  Be- 
wepaS,  ic  bidde,  eowere  fyrn-leahtras  mid  heofigendum  stem- 
num,  pad  t se  fcfaesta  Miltsigend  eowere  behreowsunga  underf5, 
pi-l&&  Se  eow  getimige  swa  swa  getimode  Dathan  and  Abiron, 
SaSa  hi  Moysen  on  |?am  westene  forsawon,  and  Sone  M\- 
mihtigan  God  J^earle  gegremodon,  swa  swa  hit  geraed  is  : 
Seo  eorSe  geopenode  and  forswealh  Datban,  and  heo  ofer- 
wreah  Abiron  and  his  gegaderunge,  and  heofenlic  fyr  b£rn  on 
heora  gesamnunge,  and  Sa  synfullan  forbaemde.” 

Hwaet  Sa,  aefter  ]7yssere  bodunge,  forgeaf  se  mildheorta 
Drihten  swa  miccle  gife  his  apostole,  pet  hi  ealle  mid  fare 
stemne  clypodon,  “We  syngodon,  we  dydon  unrihtlice;  syle 
ds  forgifennysse.  Hwaet  sceole  we  d6n  ?”  Se  apostol  and- 
wyrde,  “ Mine  gebroSra,  nelle  geortruwian*,  gelyfaS  on  Crist, 
and  beoS  gefullode,  and  ealle  eowere  synna  beoS  adilogode.” 
iGfter  Sisum,  ymbe  feawa  dagas,  geseah  Abiathar,  Saera 
Iudeiscra  heafod- biscop,  pnet  swa  micel  mennisc  Indeiscre 
msegSe  on  Crist  gelyfde,  and  wearS  mid  fadan  afylled,  and 
sealde  sceattas,  and  astyrede  micele  ceaste  on  Saere  menign, 
swa  pet  fa  sunder- halga  gebfad  pne  apostol,  and  hine  ge- 


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among  the  people,  and  it  was  resolved  that  he  should  clear 
himself  according  to  law.  Then  said  the  pharisees,  “ Why 
preachest  thou  Christ,  the  man  who  was  hanged  between  two 
thieves  ?"  Whereupon  James  the  apostle  was  filled  with  the 
Holy  Ghost,  and  plainly  said  to  them  the  confirmation  of  the 
prophets  concerning  Christ,  of  bis  birth,  of  the  miracles 
which  he  performed  in  this  world,  of  his  passion,  of  his 
resurrection  from  death,  of  his  ascension  to  heaven,  of  his 
coming  on  doom's  day,  that  he  may  reward  every  man  ac- 
cording to  his  own  works. 

For  this  narrative  the  apostle  took  manifold  utterances  and 
testimonies  of  patriarchs  and  prophets,  to  confute  the  impious 
Jews,  and  said,  " Do  ye,  my  brothers,  imagine,  if  ye  believe 
not  this,  that  ye  can  escape  from  the  dreadful  torments  of 
the  everlasting  fire,  when  the  heathen  nations  believe  the 
traditions  of  the  prophets  concerning  Christ  ? Bewail,  I 
beseech  you,  your  sins  of  old  with  lamenting  voices,  that  the 
clement  Merciful  may  receive  your  repentance,  lest  it  befall 
you  as  it  befell  Dathan  and  Abiram,  when  they  despised  Moses 
in  the  wilderness,  and  greatly  provoked  the  Almighty  God, 
as  it  is  read : The  earth  opened  and  swallowed  up  Dathan, 
and  it  overwhelmed  Abiram  and  his  gathering,  and  heavenly 
fire  burned  in  their  assembly,  and  consumed  the  sinful." 

Whereupon,  after  this  preaching,  the  merciful  Lord  gave 
to  his  apostle  so  much  grace,  that  they  all  with  one  voice 
cried,  “ We  have  sinned,  we  have  done  unrighteously ; give 
us  forgiveness.  What  shall  we  do  ?"  The  apostle  answered, 
t€  My  brothers,  despair  not,  believe  in  Christ,  and  be  baptized, 
and  all  your  sins  shall  be  obliterated."  After  this,  within  a 
few  days,  Abiathar,  the  Jewish  head-bishop,  seeing  that  so 
many  people  of  the  Jewish  tribe  believed  in  Christ,  was  filled 
with  rancour,  and  gave  money,  and  stirred  up  great  strife  in 
the  multitude,  so  that  a pharisee  bound  the  apostle,  and  led 


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NATALE  S.  IACOBI  APOSTOLl. 


Isedde  to  J?ses  cynges  domerne  H erodes,  se  wses  J?ses  ealdan 
Herodes  suna  sunu ; and  he  het  hine  Ba  beheafdian. 

Se  sunder- halga  Ba,  Iosia9,  Isedde  prae  apostol  to  pae re 
cwealin-stowe,  and  peer  lseg  be  Bam  wege  an  bedreda  clypi- 
gende  to  'Sam  apostole,  “ Eala  Bu  Iacob,  Cristes  apostol, 
alys  me  fram  minum  sSrnyssum,  forBan  Be  ealle  mine  lymu 
sindon  micclum  gecwylmode.”  Se  balga  apostol  him  cwseB 
to,  “ On  mines  Drihtnes  naman  ana  hfil,  and  bletsa  Binne 
Hselend.”  Hwset  Bserrihte  aras  se  bedreda,  and  arn  blissi- 
gende,  and  Cristes  naman  bletsigende.  paBa  se  sunder- 
halga  Iosias  peet  tacn  geseah  on  Bam  bedredan  men,  pa.  feol 
he  to  pees  apostoles  fotum,  and  cwseB,  “ Ic  halsige  Be  J;set  Bu 
me  do  miltsunge  Bses  Be  ic  wiB  Be  agylte,  and  do  pee t ic  beo 
dselmmend  on  Drihtnes  halgan  naman/*  Da  undergeat  se 
apostol  )>set  his  heorte  wses  geneosod  puih  Godes  Gast,  and 
cwseB,  “ Gelyfst  Bu  J7aet  Drihten  Hselend,  ’Bone  Be  Iudei  on 
rode-hengene  acwealdon,  is  J>ses  Lifigendan  Godes  Sunu?” 
Iosias  cwseB,  “ Ic  gelyfe,  and  pee  is  min  geleafa  fram  Bissere 
tide,  j>set  Crist  is  J>ses  Lifigendan  Godes  Sunu.”  pa  het 
Abiathar,  se  ealdor-biscop,  gemman  Bone  Iosiam,  and  cwseB 
him  to,  “ Gif  Bu  Be  hraBor  ne  gewitst  fram  Iacobe,  and  buton 
Bu  wyrige  Cristes  naman,  pn  scealt  beon  beheafdod  samod 
mid  him.”  Da  cwseB  Iosias,  “Sy  Bu  awyriged  on  Binum 
gedwyldum,  and  sy  gebletsod  Hselendes  Cristes  nama  a to 
worulde.”  Abiathar  Ba  het  cnucian  his  mfiB,  and  sende  to 
Bara  cyninge  Herode,  and  begeat  pset  he  moste  bine  beheaf- 
dian samod  mid  Iacobe. 

Hi  becomon  Ba  to  Bsere  cwealm-stowe,  and  se  apostol 
absed  him  wseter  beran.  Him  wearS  Ba  gebSren  to  bucful 
wsetere9,  and  he  cwseB  to  Iosian,  “ Gelyfst  Bu  on  Bone  AS1- 
mihtigan  Fseder,  and  on  his  Sncennedan  Sunn,  and  on  Bone 
Halgan  Gast?”  Iosias  cwseB,  “Ic  gelyfe.”  Se  apostol 
hine  begeat  mid  Bam  wsetere,  and  cwseB,  “Syle  me  sibbe 
coss.”  He  hine  cyste  Ba,  and  se  apostol  hine  bletsode  raid 


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him  to  the  judgement  hall  of  the  king  Herod,  who  was  the 
son’s  son  of  the  old  Herod ; and  he  then  commanded  him  to 
be  beheaded. 

Then  Hie  pharisee  Josias  led  the  apostle  to  the  place  of 
execution,  and  there  lay  by  the  way  one  bedridden,  crying  to 
the  apostle,  “ O thou  James,  apostle  of  Christ,  free  me  from 
my  pains,  for  all  my  limbs  are  greatly  tormented.”  The 
holy  apostle  said  to  him,  “ In  the  name  of  my  Lord  arise 
whole,  and  bless  thy  Saviour.”  Whereupon  the  bedridden 
straightways  arose,  and  ran  rejoicing,  and  blessing  the  name 
of  Christ.  When  the  pharisee  Josias  saw  that  miracle  in 
the  bedridden  man,  he  fell  at  the  apostle’s  feet,  and  said,  “ I 
beseech  thee  that  thou  have  mercy  on  me  for  that  in  which  I 
have  sinned  against  thee,  and  do  that  I be  a partaker  in  the 
Lord’s  holy  name.”  Then  the  apostle  understood  that  his 
heart  was  visited  by  the  Spirit  of  God,  and  said,  “ Balievest 
thou  that  the  Lord  Jesus,  whom  the  Jews  put  to  death  on  a 
rood,  is  Son  of  the  Living  God  ?”  Josias  said, " I believe, 
and  this  is  my  belief  from  this  time,  that  Christ  is  Son  of  the 
Living  God.”  Then  Abiathar,  the  chief  bishop,  commanded 
Josias  to  be  taken,  and  said  to  him,  “ If  thou  the  more 
quickly  dost  not  withdraw  from  James,  and  unless  thou 
cursest  the  name  of  Christ,  thou  shalt  be  beheaded  together 
with  him.”  Then  said  Josias,  “Be  thou  accursed  in  thy 
errors,  and  be  the  name  of  Jesus  Christ  blessed  to  all  eter- 
nity.” Abiathar  then  ordered  them  to  strike  him  on  the 
mouth,  and  sent  to  the  king  Herod,  and  obtained  that  he 
might  behead  him  together  with  James. 

They  came  then  to  the  place  of  execution,  and  the  apostle 
prayed  for  water  to  be  borne  him.  A bucketful  of  water  was 
then  borne  to  him,  and  he  said  to  Josias,  “ Believest  thou  in 
the  Almighty  Father,  and  in  his  only- begotten  Son,  and  in 
the  Holy  Ghost  ?”  Josias  said,  “ I believe.”  The  apostle 
sprinkled  him  with  the  water,  and  said,  “ Give  me  the  kiss 
of  peace.”  He  then  kissed  him,  and  the  apostle  blessed  him 


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SANCTORUM  SEPTEM  DORMIENTIUM. 


rode-tacne,  and  he  swa  fulfremed  on  Godes  geleafan  under- 
feng  beheafdunge  mid  )>am  apostole,  and  hi  sigefcste  samod 
ferdon  to  Criste,  Sam  is  wuldor  and  wurSmynt  on  ealra 
worulda  woruld.  Amen. 


VI.  KL.  AUOUSTI. 

SANCTORUM  SEPTEM  DORMIENTIUM. 

WE  \villa5  eow  eac  gereccan  sceortlice,  }?aBt  nu  aefter  twain 
dagum  is  5.JSRA  Skofon  Slapera  geinynd,  j>aeranaman  sind 
5us  gecwedene,  Maximianus,  Malchus,  Martinianus,  Dioni- 
sius,  Iohannes,  Seraph  ion,  Constantinus.  pas  seofon  geleaf- 
fullan  Godes  cempan  waeron,  on  Decies  dagum  J>aes  caseres, 
wunigende  on  5aire  byrig  Ephesum.  Ht  waeron  ae5elborene 
for  worulde,  and  wurdon  to  5am  hae5enan  cwellere  gewrehte 
for  heora  cristendome.  Da  nolde  he  hi  saemtinges  acwellan, 
ac  let  him  fyrst,  for  heora  ae)>elborennysse,  J?set  hi  hi  be- 
5encan  sceoldon,  and  bugan  to  his  hae5engylde,  )?onne  he  eft 
come $ o55e  heora  lichaman  sceoldon  beon  mid  mislicum 
tintregum  gecwylmede.  Decius  5a  gewende  to  o5rum  burgurn, 
to  tintregienne  5a  cristenan,  and  5a  seofan  Godes  5egenas 
beceapodon  heora  eehta  wi5  feo,  and  )>aet  5earfum  digellice 
daeldon,  and  eodon  of  5aere  byrig  into  anum  micclum  screafe 
under  anre  dune,  and  )>*er  on  gebedum  5urhwunodon  deeges 
and  nihtes. 

Eft  5a5a  Decius  com,  5a  het  he  hi  gelangian.  pa  wearS 
him  gesaed  paet  hi  on  5am  scraefe  behydde  waeron,  and  he  5a 
gehathyrt  het  fordyttan  j?aes  scraefes  mu5  mid  ormaetum 
weorc-stfnium.  Ac  se  mildheorta  God  baefde  lytle  tor  hi 
ealle  geswefode  binnon  5am  scraefe,  and  hi  swa  slapende 
lagon  5reo  hund  geara,  and  twa  and  hund-seofontig  geara, 
o5j?aet  cristendom  becom  ofer  ealne  niiddaneard.  Eft  5a  aefter 
5isum  fyrste,  on  baes  caseres  dagum  Theodosies,  se8e  micclum 


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with  the  sign  of  the  rood,  and  he  thus  perfect  in  the  belief  of 
Ood  received  decapitation  with  the  apostle,  and  they  trium- 
phant  went  together  to  Christ,  to  whom  is  glory  and  honour 
for  ever  and  ever.  Amen. 


JULY  XXVII. 

THE  SEVEN  HOLY  SLEEPERS. 

WE  will  also  shortly  inform  you,  that  now  in  two  days  is 
the  memory  of  the  Seven  Sleepers,  whose  names  are  thus 
said,  Maximianus,  Malchus,  Martinianus,  Dionysius,  Johan- 
nes, Seraphion,  Constantinus.  These  seven  believing  soldiers 
of  Ood  were,  in  the  days  of  the  emperor  Decius,  dwelling  in 
the  city  of  Ephesus.  They  were  of  noble  birth  before  the 
world,  and  were  accused  to  the  heathen  slayer  for  their  Chris- 
tianity. He  would  not  slay  them  immediately,  but  granted 
them  time,  on  account  of  their  noble  birth,  that  they  might 
bethink  themselves,  and  bow  to  his  idol,  when  he  came  again ; 
or  their  bodies  should  be  tortured  with  divers  torments. 
Decius  then  went  to  other  cities,  to  torment  the  Christians, 
and  the  seven  servants  of  God  sold  their  possessions  for 
money,  and  secretly  distributed  it  to  the  poor,  and  went  from 
the  city  into  a great  cave  under  a mountain,  and  there  con- 
tinued in  prayer  day  and  night. 

When  Decius  again  came,  he  commanded  them  to  be  sent 
for.  It  was  then  said  to  him  that  they  were  hidden  in  the 
cave,  and  he  then  enraged  commanded  the  mouth  of  the  cave 
to  be  closed  with  immense  hewn  stones.  But  the  merciful 
God  had  a little  before  put  them  to  sleep  within  the  cave,  and 
they  so  lay  sleeping  three  hundred  aud  seventy-two  years, 
until  Christianity  spread  over  all  the  world.  Subsequently, 
after  this  time,  in  the  days  of  the  emperor  Theodosius,  who 


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DOMINICA  XII.  POST  PENTECOSTEN. 


on  Crist  belyfde,  getimode  }>aet  sume  wyrhtan  afundon  9one 
stan  set  Jmbs  scraefes  mu9e,  and  hine  aweg  awiligdon.  Hwaet 
9a  se  iElmihtiga  Scyppend  forgeaf  9am  seofon  balgum  |>e  on 
9am  scraefe  lagon  Iff  and  aerist,  aefter  swa  langum  slaepe ; and 
hf  wurdon  9a  ameldode  )>am  burhwarum.  pis  wundor  wear9 
9a  J>am  cristenum  casere  Theodosie  gecyd,  and  he  mid  bli9um 
mode  9ider  si9ode  mid  ealre  ]>sere  burhware,  and  biscopum, 
and  heafod-  niannum. 

Da  halgan  martyras  9a  dt-eodon  of  9am  scraefe  togeanes 
9am  casere,  and  heora  nebwlitu  scean  swa  swa  sunne.  Se 
casere  9a  Theodosius  feoll  aetforan  him,  and  heora  aelcne 
synderlice  cyste,  micclum  blissigende,  and  cwae9,  €t  Swa  ic 
geseo  eow  swilce  ic  gesawe  Haelend  Crist,  j?a9a  he  Lazarum 
of  his  byrgene  araerde.*9  pa  cwae9  se  yldesta,  Maximianus, 
to  9am  casere,  “ Gelyf  ds,  for  9e  araerde  se  iElmihtiga  God 
ds  of  eor9an  aer  9am  micclum  daege,  J>aet  9u  buton  twyn  gelyfe 
J>aet  deadra  manna  aerist  bi9.  Nu  we  arison  of  dea9e,  and  we 
lybbab.  Stande  nu  9in  cynedom  on  sibbe  and  on  so9um 
geleafan,  and  Crist  hine  gescylde  wi9  deofles  costnungum.’* 
iEfter  9i8on  feollon  hi  eft  ealle  aetforan  Jram  casere,  swa  swa 
God  bebead,  and  heora  gast  ageafon.  pa  wolde  se  casere 
wyrcan  him  eallum  gyldene  scryn,  ac  hi  seteowodon  him  on 
9aere  ylcan  nihte,  and  s^edon,  “ Of  eor9an  we  arison,  l«t  ds 
on  eor9an  gerestan,  o9)>aet  God  ds  eft  aeraere.”  Se  casere  9a 
and  his  biscopas  araerdon  maere  cyrcan  ofer  heora  lichaman, 
to  lofe  9am  iElmihtigan  Gode,  se9e  leofa9  and  rixa9  a on 
ecnysse.  Amen. 


DOMINICA  XII.  POST  PENTECOSTEN. 

DIXIT  lesus  ad  quosdam  qui  in  se  confidebant  tanquam 
iusti,  et  aspernabantur  ceteros,  parabolam  istam : et  reliqua. 
“ Drihten  s$ede  pis  bigspel  be  sumum  mannum  J?e  on  him 


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fervently  believed  in  Christ,  it  happened  that  some  workmen 
found  the  stone  at  the  cave’s  mouth,  and  rolled  it  away. 
Whereupon  the  Almighty  Creator  gave  to  the  seven  saints 
that  lay  in  the  cave  life  and  resurrection,  after  so  long  a 
sleep ; and  they  were  then  announced  to  the  citizens.  This 
miracle  was  then  made  known  to  the  Christian  emperor  Theo- 
dosius, and  he  with  joyful  mind  journeyed  thither  with  all 
the  citizens,  and  bishops,  and  head  men. 

The  holy  martyrs  then  went  out  from  the  cave  towards  the 
emperor,  and  their  countenances  shone  like  the  sun.  Then 
the  emperor  Theodosius  fell  before  them,  and  kissed  each  of 
them  separately,  greatly  rejoicing,  and  said,  “ I so  see  you  as 
if  I saw  Jesus  Christ,  when  he  raised  Lazarus  from  his 
sepulchre.”  Then  said  the  eldest,  Maximianus,  to  the  empe- 
ror, “ Believe  us,  for  thee  the  Almighty  God  hath  raised  us 
from  earth  before  the  great  day,  that  thou  without  doubt  may 
believe  that  there  will  be  a resurrection  of  dead  men.  We 
have  now  arisen  from  death,  and  we  live.  May  thy  kingdom 
stand  in  peace  and  in  true  belief,  and  may  Christ  shield  it 
against  the  temptations  of  the  devil.”  After  this  they  all 
again  fell  before  the  emperor,  as  God  had  commanded,  and 
gave  up  their  ghosts.  Then  would  the  emperor  make  for 
them  all  golden  shrines,  but  they  appeared  to  him  on  the 
same  night,  and  said,  “ From  earth  we  arose,  let  us  rest  in 
earth,  until  God  again  raise  us.”  Then  the  emperor  and  his 
bishops  raised  a great  church  over  their  bodies,  to  the  praise 
of  Almighty  God,  who  liveth  and  reigneth  ever  to  eternity. 
Amen. 


THE  TWELFTH  SUNDAY  AFTER  PENTECOST. 

DIXIT  Jesus  ad  quosdam  qui  in  se  confidebant  tanquam 
justi,  et  aspernabantur  cseteros,  parabolam  istam : et  reliqua. 
“ The  Lord  said  this  parable  of  some  men  who  trusted  in 


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DOMINICA  XII.  POST  PENTECOSTBN. 


sylfum  truwodon  past  hi  rihtwise  waeron,  and  oSre  forsawon, 
pus  cweSende,  Twegen  men  eodon  into  Godes  temple  hi  to 
gebiddenne,  an  waes  sunder-halga,  and  oSer  wees  openlice 
synful et  reliqua. 

pis  godspel  maeg  beSn  twyfealdlice  getrahtnod : Merest  be 
Iudeiscum  folce,  and  be  hseSenum  Seodum  pe  to  cristendouie 
gebugon;  and  eft  siSSan  be  selcum  menn  Se  bine  sylfne 
godne  tala^,  and  oSre  foraihS.  peet  Iudeisce  folc  wees  dp- 
ah&fen  swilce  purh  rihtwisnyssum  psere  ealdan  as,  and  on  Saere 
hi  sylfe  herodon ; and  paet  haeSene  folc,  feor  fram  Gode, 
andette  mid  eadmodnysse  his  synna,  and  wearS  Gode  genea- 
laeht  and  ahafen,  and  paet  Iudeisce  folc  gewat  fram  Gode  for- 
sewen,  )mrh  heora  tip-ahefednysse  and  agenre  bogunge.  -JSlc 
man,  Se  hine  godne  talaS  and  oSre  foraihS,  biS  fram  Gode 
forsewen  swa  se  sunder-halga  waes,  pe  hine  sylfne  Surh 
agenum  geearnungum  godne  tealde,  and  Sone  oSerne  hyrwde. 
He  eode  into  Godes  temple  hine  to  gebiddenne ; pa  nolde  he 
hine  gebiddan,  ac  herian  ; tealde  his  godan  daeda,  swilce  God 
hi  nyste.  He  cwaeS,  u God ! ic  Sancige  Se  pact  ic  ne  eom  na 
swilce  oSre  menn;”  ealles  to  micel  clypung,  past  he  naere 
oSrum  mannum  gelic.  Huru  gif  he  cwaede  pset  he  naere 
sumum  oSrum  mannum  geKc, — ac  he  cwaeS,  “ Ic  ne  eom 
swilceswa  oSre  men swilce  he  cwaede,  € Ic  ana  eom  rihtwis, 
and  Sa  oSre  sind  synfulle/ 

“ Ic  faeste  twegen  dagas  on  Saere  wucan,  and  ic  teoSie  ealle 
mine  aehta.”  Nis  her  nan  gebed  on  Sisum  wordum,  ac  is 
gylp.  Se  synfulla  stod  feorran,  gecnaewe  his  misdaeda,  and 
ne  dorste  his  eagan  ftp-ahebban,  ac  sloh  his  breost,  pus  cweS- 
ende,  “ Deus,  propitius  esto  mihi  peccatori past  is,  “ God 
iElmihtig,  gemiltsa  me  synfullum.”  Her  is  gebed  on  Sisum 
wordum,  and  her  is  synna  andetnys.  Betere  biS  past  se  man 
mid  feawum  wordum,  mid  onbryrdum  mode  to  Sam  iElmihti- 
gan  Gode  clypige,  ponne  he  menigfealdlice  sprece,  and  his 
worda  ne  gyme.  Mid  Snre  clypunge  wearS  pes  synfulla 


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themselves  that  they  were  righteous,  and  despised  others, 
thus  saying,  Two  men  went  into  God’s  temple  to  pray,  one 
was  a pharisee,  and  the  other  was  openly  sinful,”  etc. 

This  gospel  may  be  doubly  expounded : first  of  the  Jewish 
people,  and  of  the  heathen  nations  that  turned  to  Christianity; 
and  then  again,  of  every  man  that  accounts  himself  good,  and 
contemns  others.  The  Jewish  people  were,  as  it  were,  exalted 
through  the  righteousness  of  the  old  law,  and  for  which  they 
praised  themselves ; and  the  heathen  folk,  far  from  God, 
confessed  their  sins  with  humility,  and  became  near  to  God 
and  exalted,  and  the  Jewish  folk  withdrew  from  God  despised, 
through  their  arrogance  and  own  perversity.  Every  man, 
that  accounts  himself  good,  and  contemns  others,  will  be 
contemned  of  God,  as  the  pharisee  was,  who,  through  his  J 
own  merits,  accounted  himself  good,  and  contemned  the 
other.  He  went  into  God’s  temple  to  pray ; then  would  he 
not  pray,  but  praise  himself ; he  reckoned  up  his  good  deeds, 
as  if  God  knew  them  not.  He  said,  “ God  1 I thank  thee 
that  I am  not  as  other  men an  exclamation  altogether  too 
great,  that  he  was  not  like  to  other  men.  At  least  if  he  had 
said  that  he  was  not  like  to  some  other  men, — but  he  said, 
“ I am  not  as  other  men as  if  he  had  said,  ‘ I alone  am 
righteous,  and  the  others  are  sinful.’ 

“ I fast  two  days  in  the  week,  and  I tithe  all  my  posses- 
sions.” Here  is  no  prayer  in  these  words,  but  there  is  vaunt. 
The  sinfal  stood  afar  off,  conscious  of  his  misdeeds,  and 
durst  not  lift  up  his  eyes,  but  beat  his  breast,  thus  saying, 
“ Deus,  propitius  esto  mibi  peccatori that  is,  “ God  Al- 
mighty, have  mercy  on  me  a sinner.”  Here  is  prayer  in 
these  words,  and  here  is  confession  of  sins.  It  is  better  that 
a man  with  few  words,  with  compunctious  mind,  cry  to  the 
Almighty  God,  than  that  he  manifoldly  speak,  and  be  not 
heedful  of  his  words.  With  one  crying  this  sinful  man  was 


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DOMINICA  XII.  POST  PENTECOSTEN. 


gerihtwisod,  swa  swa  Dribten  be  him  cwse9,  €t  So9  ic  eow 
secge,  He  eode  ham  gerihtwisod  fram  9am  o9rum.M 

Is  swa-9eah  swi9e  fremfullic,  fset  gehwa  bine  gelome  and 
geornlice  to  Gode  gebidde,  gif  his  mod  bi9  to  9an  swi9e 
onbryrd ; elles  man  sceal  hine  sceortlice,  mid  onbryrdnysse 
and  behreowsunge,  gebiddan.  Ne  sceole  we  tellan,  gif  we 
hwfiet  lytles  to  gode  gedo9,  ac  we  sceolon  geriman  ure  mis- 
dieda  mid  wope  and  geomrunge,  and  faera  miltsunge  gebiddan. 
peah  9e  hwa  micel  to  gode  gedo,  and  si99an  mid  gylpe  set- 
foran  Gode  his  wel-daeda  gemne,  fonne  beo9  hi  Gode  swa 
gecweme  swa  him  wseron  fees  gylpendan  sunder-halgan.  Nis 
Gode  n£n  neod  ure  godan  dseda,  ac  hi  fremia9  Us  sylfum  to 
9an  ecan  life,  gif  hi  buton  ydelura  gylpe  for  bis  lufan  beo9 
gefremode.  He  sec9  gbdne  willan  on  urum  daedum,  na  his 
neode.  peah  9e  hwa  fede  a?nne  9earfan  o99e  ma,  for  Godes 
naman,  hti  raaeg  he  fact  to  micclum  tellan,  fonne  God  afett 
hine  and  ealne  middaneard  ? Gif  he  sum  hlis  Gode  arser9, 
hwset  maeg  faet  to  wi9metennysse  faere  healican  heofenan, 
and  9sere  ecan  wununge  fe  God  him  gearca9  on  his  nee,  to 
edleane  fees  lytlan  huses  ? 

Se  witega  Ezechiel  awrSt  be  9am  feower  nytenum  f e him 
aeteowode  wseron,  pset  hi  hsefdon  eagan  him  on  selce  healfe. 
An  9sera  nytena  wars  on  menniscre  ansyne  him  seteowod, 
o9er  on  leon  ansyne,  fridde  on  cealfes,  feor9e  on  earnes. 
pas  feower  nytenu  getacnodon  9a  feower  godspelleras,  Ma- 
theus,  Marcus,  Lucas,  Iohannes,  and  eac  ealle  Godes  bydelas 
fe  9a  godspellican  lare  bodedon.  pa  feower  nytenu  hsefdon 
eagan  on  selce  healfe  heora  Kchaman,  for9an  9e  Godes  ge- 
corenan  sceolon  foresceawian  heora  dseda  on  selce  healfe,  swa 
pset  hf  symle.god  gewilnian,  and  wi9  yfel  hi  gewarnian.  Ac 
hit  getima9  oft,  for  ure  tyddernysse,  f set  we  sume  9ing  for- 
gymeleasia9,  fa  hwile  fe  we  ymbe  sume  hogia9 ; and  buton 
twyn  nsebbe  we  nan  eage  faer  9ser  seo  gymeleast  bi9.  Efne 
fes  sunder-halga,  fe  we  aer  ymbe-sprsecon,  hsefde  opene 
eagan  to  forhsefednysse,  to  aelmes-daedum,  to  9ancigenne 


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justified,  as  the  Lord  said  concerning  him,  “ Verily  I say  unto 
you.  He  went  home  from  the  other  justified.” 

It  is,  however,  very  profitable,  that  every  one  pray  to  God 
oft  and  fervently,  if  his  mind  be  greatly  stimulated  thereto ; 
else  a man  should  pray  shortly  with  compunction  and  repent- 
ance. We  should  not  proclaim  it,  if  we  do  some  little  good, 
but  we  should  enumerate  our  misdeeds  with  weeping  and 
groaning,  and  implore  percy  for  them.  Though  any  one  do 
much  good,  and  afterwards  with  vaunt  before  God  enumerate 
his  good  deeds,  then  will  they  be  as  pleasing  to  God  as  were 
those  of  the  vaunting  pharisee.  God  has  no  need  of  our 
good  deeds,  but  they  facilitate  to  us  ourselves  the  everlasting 
life,  if  without  idle  vaunt  they  are  performed  for  his  love. 
He  seeks  good  will  in  our  deeds,  not  his  need.  Though  any 
one  feed  one  or  more  poor,  for  God’s  name,  how  can  he  ac- 
count that  as  much,  when  God  feeds  him  and  all  the  world  ? 
If  he  raise  a house  to  God,  what  can  that  be  in  comparison 
with  the  high  heaven,  and  the  eternal  dwelling  which  God 
prepares  for  him  in  his  kingdom,  in  reward  for  that  little 
house  ? 

The  prophet  Ezekiel  wrote  of  the  four  beasts  which  ap- 
peared to  him,  that  they  had  eyes  on  every  side.  One  of 
those  beasts  appeared  to  him  with  the  face  of  a man,  the 
second  with  a lion’s  face,  the  third  with  a calf’s,  the  fourth 
with  an  eagle’s.  These  four  beasts  betokened  the  four  evan- 
gelists, Matthew,  Mark,  Luke,  John,  and  also  all  God’s 
messengers  who  j>reached  the  evangelical  lore.  The  four 
beasts  had  eyes  on  every  side  of  their  bodies,  because  God’s 
chosen  should  consider  their  deeds  beforehand  on  every  side, 
so  that  they  ever  desire  good  and  guard  themselves  against 
evil.  But  it  often  happens,  through  our  weakness,  that  we 
neglect  some  things,  while  about  some  we  are  solicitous ; and 
without  doubt  we  have  no  eye  there  where  the  heedlessness 
is.  Lo  this  pharisee,  of  whom  we  before  spake,  had  open 
eyes  for  abstinence,  for  alms-deeds,  for  thanking  God,  but  he 


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DOMINICA  XII.  POST  PENTECOSTEN. 


Gode,  ac  he  naefde  naenne  waerscipe  J>aet  he  ba  soban  eadtnod- 
nysse  on  his  wel-daedum  geheolde.  La  hwaet  f remaps  baere 
burhware  )>eah  be  }?aet  port  beo  trumlice  on  aelce  healfe  ge- 
timbrod,  gif  baer  bib  an  hwem  open  forlaeten,  Jwe t se  onwin- 
nenda  here  Jmrh  'bam  infer  haebbe  ? 

We  sceolon  on  urum  wel-daedum  blissian  mid  sobre  ead- 
mbdnysse,  and  urum  Drihtne  geornlice  bancian  his  gife,  paet 
he  Us  geube  (rat  we  moston  his  willan  gewyrcan  }wrh  same 
wel-daede.  Ne  maeg  nan  man  naht  to  gbde  gedon  buton 
Godes  gife,  swa  swa  se  apostol  Paulus  cwaeb,  “ pu  mann, 
hwaet  haefst  bu  ]?aes  be  bu  fram  Gode  ne  underfenge?  Hwi 
wuldrast  bu  swilce  bu  x&n  bing  nc  underfenge?”  Be  ban 
ylcan  cwaeb  eac  ure  Drihten,  “ Ne  mage  ge  nan  bing  to  gode 
gedon  buton  me.”  peah  be  ure  daeda  beon  gode  gebuhte,  to 
hwEn  magon  hi,  gif  hf  Gode  ne  liciab  ? 

“ iElc  baera  be  bine  onhefb  bib  geeadmet,  and  se  be  hine 
sylfne  geeadmet,  se  bib  ahafen.”  Ne  bib  J*es  cwyde  na  symle 
Bona  gefylled  on  manna  gesihbum,  bib  swa-beah  forwel  oft, 
swa  swa  we  on  bocum  gehwaer  raedab,  |>aet  se  iElmihtiga 
Scyppend  for  oft  ba  ofermodan  Enhances  geeadmette.  An 
baera  waes  Nabochodonosor,  ober  waes  his  sunu  Balthasar, 
and  manega  obre  him  to-eacan,  )>eah  be  we  bas  sinderlice 
namian.  Nabochodonosor,  se  haebena  cyning,  gehergode  on 
Godes  folce,  on  Iudea  lande,  and  for  heora  mandaedum  God 
J?aet  gebafode.  Da  genam  he  ba  mabm-fatu,  gyldene  and 
sylfrene,  binnon  Godes  temple,  and  to  his  lande  mid  him  ge- 
leedde.  Hit  gelamp  eft  sibban  J>aet  he  on  swefne  ane  gesihbe 
be  him  sylfum  geseab,  swa  swa  him  sybban  aeode.  ^Efter 
bison  ymbe  twelf  monab,  eode  se  cyning  binnon  his  healle 
mid  ormaetre  dp-ahefednysee,  herigende  his  weorc  and  bis 
mihte,  and  cwaeb,  “Hfi  ne  is  ]N8  seo  miccle  Babilon  be  ic 
sylf  getimbrode  to  cyne-stole  and  to  brymme  me  sylfum,  to 
wlite  and  to  wuldre,  mid  minum  Sgenum  maegene  and 
strengbe?”  Ac  him  clypode  paerrihte  to  swibe  egeslic  steam 
of  heofenum,  Jros  cwebende,  “ pu  Nabochodonosor,  {rin  rice 


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liad  no  care  to  bold  true  lowliness  among  his  virtues.  Ah 
what  profits  it  the  citizens  though  the  gate  be  firmly  con- 
structed on  every  side,  if  there  be  a corner  left  open,  that  the 
assailing  host  through  that  have  entrance  ? 

We  should  rejoice  in  our  good  deeds  with  true  lowliness, 
and  fervently  thank  our  Lord  for  his  grace,  that  he  grant  us 
that  we  may  work  his  will  through  some  good  deed.  No 
man  can  do  aught  of  good  without  God’s  grace,  as  the  apostle 
Paul  said,  “ Thou  man,  what  hast  thou  that  thou  hast  not 
received  from  God  ? Why  gloriest  thou  as  if  thou  hadst  re* 
ceived  nothing  ? ” Of  the  6ame  our  Lord  also  said,  “ Ye  can 
do  nothing  good  without  me.”  Though  our  deeds  may  ap- 
pear good,  to  what  purpose  are  they,  if  they  are  not  pleasing 
to  God  ? 

“ Every  one  of  those  which  exalt  themselves  shall  be  hum- 
bled, and  he  who  humbleth  himself  shall  be  exalted.”  This 
saying  is  not  always  forthwith  fulfilled  in  the  sights  of  men, 
yet  is  very  often,  as  we  read  everywhere  in  books,  that  the  Al- 
mighty Creator  very  often  humbles  the  proud  against  their  will. 
One  of  these  was  Nebuchadnezzar,  another  was  his  son  Bel- 
shazzar, and  many  others  besides  them,  though  we  name  these 
particularly.  Nebuchadnezzar,  the  heathen  king,  warred  on 
God’s  folk,  in  the  land  of  Judea,  and  God  permitted  it  for 
their  crimes.  Then  took  he  the  vessels  of  gold  and  silver 
within  God’s  temple,  and  brought  them  with  him  to  his  land. 
It  afterwards  befell  that  he  in  a dream  saw  a vision  concern- 
ing himself,  as  it  afterwards  happened  to  him.  About  a 
twelvemonth  after  this  the  king  went  into  his  hall  with  un- 
bounded arrogance,  praising  his  works  and  his  might,  and  said, 
“ How,  is  not  this  the  great  Babylon,  which  I myself  have 
built  for  a royal  seat  and  for  grandeur  to  myself,  for  beauty 
and  for  glory,  with  my  own  main  and  strength  ?”  But  a very 
awful  voice  straightways  called  to  him  from  heaven,  thus 
saying,  “Thou  Nebuchadnezzar,  thy  kingdom  shall  depart 

HOM.  VOL.  II.  2 r 


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DOMINICA  XII.  POST  PENTECOSTEN. 


gewit  fram  Se,  and  J>u  bist  fram  mannum  aworpen,  and  'Sin 
wunung  biS  mid  wildeorum,  and  Jm  etst  gaers,  swa  swa  oxa, 
seofon  gear,  oS]?aet  Su  wite  }>aet  se  healica  God  gewylt  manna 
rfcu,  and  ]rcet  he  forgifS  rice  Sam  Se  hS  wile.” 

“Witodlice  on  J>aere  ylcan  tide  wees  ]>eos  spraec  gefylled 
ofer  Nabochodonosor,  and  he  am  to  wuda,  and  wunode  mid 
wildeorum,  leofode  be  gaerse,  swa  swa  nyten,  oS^aet  his  feax 
weox  swa  swa  wim manna,  and  his  naeglas  swa  swa  earnes 
clawa.”  Eft  siSSan  him  forgeaf  se  iElraihtiga  Wealdend  his 
gewitt,  and  he  cwaeS,  “ Ic  Nabochodonosor  ahof  mine  eagan 
Gp  to  heofonum,  and  min  andgit  me  wearS  forgifen,  and  ic 
Sa  bletsode  }>one  Hehstan  God,  and  ic  herode  and  wuldrode 
J>one  Se  leofaS  on  ecnysse,  forSan  Se  his  miht  is  ece,  and  his 
rice  stent  on  maegSe  and  on  maegSe.  Ealle  eorS-bugieude 
Bind  to  nahte  getealde  on  his  wiSmetenysse.  iEfter  his  willan 
he  deS  aegSer  ge  on  heofonan  ge  on  eorSan,  and  nis  nan  Sing 
pe  his  mihte  wiSstande,  oSSe  him  to  cweSe,  Hwi  dest  Su 
swa  ? On  Saere  tide  min  andgit  gewende  to  me,  and  ic  becom 
to  wurSmynte  mines  cynerices,  and  min  mennisce  hiw  me 
becom.  Mine  witan  me  sohton,  and  min  maerS  wearS  ge- 
eacnod.  Nu  eornostlice  ic  maersige  and  wuldrige  Sone  Heo- 
fonlican  Cyning,  forSan  Se  ealle  his  weorc  sind  soSe,  and  his 
wegas  rihtwise,  and  he  maeg  geeadmettan  )>a  Se  on  modig- 
nysse  faraS.” 

pus  geeadmette  se  iElmihtiga  God  Sone  modigan  cyning 
Nabochodonosor.  BalthasGr  his  sunu  feng  to  rice  aefter  his 
feeder  geendunge,  and  naes  gemyndig  his  feeder  swingle,  ac 
wearS  ahafen  mid  modignysse  ongean  Sam  iElmihtigum. 
“ On  sumere  tide  he  feormode  ealle  his  witan,  and  het  beran 
forS  Jra  gyldenan  and  sylfrenan  maSm-fatu,  ]>e  his  feeder  on 
Godes  temple  binnon  Hierusalem  genam.  Hi  druncon  Sa 
of  Sam  halgum  fatum,  and  herodon  heora  haeSenan  godas  j ac 
Jwerrihte  wearS  gesewen  swilce  anes  mannes  hand  writende 
on  Saere  healle  wage,  aetforan  Sam  cyninge,  J>as  word.  Mans, 


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from  thee,  and  thou  shalt  be  cast  out  from  men,  and  thy 
dwelling  shall  be  with  wild  beasts,  and  thou  shalt  eat  grass, 
as  an  ox,  for  seven  years,  until  thou  knowest  that  God  on 
high  ruleth  the  kingdoms  of  men,  and  that  he  giveth  empire 
to  whomsoever  he  will.” 

€t  Verily  at  that  same  time  this  speech  was  fulfilled  upon 
Nebuchadnezzar,  and  he  ran  to  the  wood,  and  dwelt  with 
wild  beasts,  lived  on  grass,  as  a neat,  until  his  hair  grew  like 
women’s,  and  his  nails  like  the  claws  of  an  eagle.”  After- 
wards the  Almighty  Ruler  again  gave  him  his  wit,  and  he 
said,  “ I Nebuchadnezzar  lifted  mine  eyes  up  to  heaven,  and 
my  understanding  was  given  unto  me,  and  I then  blessed  the 
Most  High  God,  and  I praised  and  glorified  him  who  liveth 
to  eternity,  for  his  might  is  everlasting,  and  his  kingdom 
standeth  from  generation  to  generation.  Ail  earth-dwellers 
are  accounted  as  naught  in  comparison  with  him.  According 
to  his  will  he  doeth  both  in  heaven  and  on  earth,  and  there  is 
nothing  that  can  withstand  his  might,  or  say  unto  him,  Why 
doest  thou  so  ? At  that  time  my  understanding  returned 
unto  me,  and  I came  to  the  honour  of  my  kingdom,  and  my 
human  form  returned  to  me.  My  counsellors  sought  me, 
and  my  greatness  was  increased.  Now  verily  I magnify  and 
glorify  the  Heavenly  King,  for  all  his  works  are  true,  and  his 
ways  righteous,  and  he  can  humble  those  that  walk  in  pride.” 

Thus  humbled  the  Almighty  God  the  proud  king  Nebu- 
chadnezzar. Belshazzar  his  son  succeeded  to  the  kingdom 
after  his  father’s  end,  and  was  not  mindful  of  his  father’s 
chastisement,  but  was  lifted  up  with  pride  against  the  Al- 
mighty. “ On  a certain  time  he  feasted  all  his  counsellors, 
and  bade  be  borne  forth  the  golden  and  silver  vessels  which 
his  father  had  taken  in  God’s  temple  within  Jerusalem. 
They  drank  then  from  the  holy  vessels,  and  praised  their 
heathen  gods ; but  straightways  was  seen  as  it  were  a man’s 
hand  writing  on  the  wall  of  the  hall,  before  the  king,  these 

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DOMINICA  XII.  POST  PENTECOSTEN. 


Thechel,  Pharrs.  pa  wearS  se  cyning  to  'San  swiSe 
afyrht,  peet  he  eal  scranc,  and  him  man  hedde  pone  witegan 
to  Danihel.  He  cwaeS  to  Sam  witegan,  Raed  me  J^is  gewrit, 
and  ic  Se  forgife  eal  purpuran  reaf  and  gyldenne  swur-beah, 
and  p\i  bist  se  Sridda  mann  to  me  on  minum  rice.  Danihel 
him  andwyrde,  Gif  Sam  }>e  Su  wille  Sine  sylene,  Sis  gewrit 
ic  Se  gerecce.  Du  noldest  Se  warnian  J?urh  pines  fieder 
Sreale,  ac  drunce  of  Godes  maSm-fatum,  and  herodest  Sine 
hffiSenan  godas,  dumbe  and  deafe.  Nu  asende  se  yElraihtiga 
God  pe  Sis  gewrit  pe  on  Sinre  healle  wage  stent : Mane, 
Thechel,  Phares.  Mane,  pmt  is,  God  haefS  geteald  pm  rice, 
and  geendod  ; Thechel,  pte t is,  he  awaeh  Sin  rice  on  waegan, 
and  he  hit  afunde  gew&nod ; Phares,  p&t  is,  Sin  rice  is  to- 
dseled  and  forgifen  Medum  and  Persciscum*  pa  het  se 
cyning  syllan  Sam  witegan  Danihele  purpuran  reaf  and  gyl- 
denne swur-beah,  and  het  cySan  geond  call,  pie t he  waere  se 
Sridda  man  to  him.  On  Saere  ylcan  nihte  comon  Medas,  and 
ofslogon  pone  Balthasar,  and  Darius  Meda  feng  to  bis  rice.” 


Fela  bysna  we  mihton  eow  gereccan  be  Sison  andgite,  h6 
se  iElmihtiga  for  oft  Sa  modigan  geeadmette,  and  pa  ead- 
modan  geuferode  and  ah6f ; ac  ge  magon  be  Sison,  gif  ge 
wyllaS,  micel  understandan,  and  Surh  pas  race  ge  magon  eow 
sylfe  gerihtlaecan  to  soSre  eadmodnysse,  gif  ge  gesaelige  beoS. 

Geunne  eow  se  iElmihtiga,  purh  his  maegenSrymme,  on 
Syssere  worulde  gesundfulnysse  and  soSre  eadmodnysse,  and 
eow  ahebbe  to  his  heofonlican  rice,  seSe  ana  gewylt  ealra 
gesceafta.  Amen. 


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THE  TWELFTH  SUNDAY  AFTER  PENTECOST.  437 

words,  Mens,  Tekel,  Peres.  Then  was  the  king  so  greatly 
affrighted,  that  he  all  shrank,  and  they  led  to  him  the  prophet 
Daniel.  He  said  to  the  prophet,  Read  me  this  writing, 
and  I will  give  thee  a robe  all  purple,  and  a golden  neck- 
chain,  and  thou  shalt  be  the  third  man  after  me  in  my  king- 
dom. Daniel  answered  him,  Give  thy  gift  to  whom  thou 
wilt,  I will  interpret  this  writing  unto  thee.  Thou  wouldst 
not  take  warning  through  thy  father’s  punishment,  but  didst 
drink  from  God’s  vessels  and  praise  thy  heathen  gods,  dumb 
and  deaf.  Now  hath  Almighty  God  sent  thee  this  writing 
which  standeth  on  the  wall  of  thine  hall:  Mene,  Tekel, 
Peres.  Mene,  that  is,  God  hath  numbered  thy  kingdom, 
and  ended  it.  Tekel,  that  is,  He  hath  weighed  thy  kingdom 
in  the  balance,  and  he  hath  found  it  wanting.  Peres,  that  is. 
Thy  kingdom  is  divided,  and  given  to  the  Medes  and 
Persians.  Then  commanded  the  king  a purple  robe  and  a 
golden  neck-chain  to  be  given  to  the  prophet  Daniel,  and 
commanded  it  to  be  proclaimed  everywhere,  that  he  should  be 
the  third  man  after  him.  In  the  same  night  came  the  Medes, 
and  slew  Belshazzar,  and  Darius  the  Mede  took  his  king- 
dom.” 

Many  examples  we  could  relate  to  you  in  this  sense,  how 
the  Almighty  hath  very  often  humbled  the  proud,  and  exalted 
and  raised  up  the  lowly ; but  ye  may,  if  ye  will,  understand 
much  by  this,  and  through  this  narrative  ye  may  direct  your- 
selves to  true  lowliness,  if  ye  will  be  happy. 

May  the  Almighty,  through  his  power,  grant  you  in  this 
world  prosperity  and  true  humility,  and  raise  you  to  his 
heavenly  kingdom,  who  alone  ruleth  all  creatures.  Amen. 


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XVIII.  KL.  8EPT. 

ASSUMPTIO  S CJE  MARINE  UIRGINIS. 

MEN  Sa  leofostan,  hwilon  &r  we  rehton  eow  Sone  pistol  )>e 
se  halga  Hieronimus  sette  be  forSsiSe  ]rare  eadigan  Marian, 
Cristes  meder,  jmrh  )?one  be  adwaescte  Sa  dwollican  geset- 
nysse  J>e  samlaerede  men  ssedon  be  hire  forSsiSe.  Nu  wylle 
we  eow  gereccan  be  'Sam  halgan  godspelle  )>e  man  set  Syssere 
maessan  eow  aetforan  radde : “ Intrauit  Iesus  in  quoddam 
castellum:”  et  reliqua;  “Se  Heelend  becom  into  sumere 
eaSelican  byrig,  and  an  wif,  Martha  gehaten,  gelaSode  hine 
to  hire  gereorde et  reliqua. 

Ne  sprecS  )>is  godspel  nan  Jring  sinderlice  be  Cristes  meder, 
ac  man  hit  rat  swa-Seah  gewunelice  aet  hire  maessan,  for 
Saere  cyrclican  gesetnysse.  Augustines  trahtnunge  we  fyliaS 
on  Sisum  godspelle. 

pas  twa  wif,  Martha  and  Maria,  waeron  }?aes  Lazares  ge- 
swustru,  pe  se  Haelend  of  deaSe  ararde.  Hi  waeron  butu 
J?8B8  Haelendes  leorning-men,  and  be  gelome  set  heora  huse 
hine  gereorde  mid  his  leorning-cnihtura.  Hi  waeron  gecyr- 
rede  to  micelre  eawfaestnysse  Surh  Cristes  lare  and  wundrum, 
and  he  hi  lufode  forSi.  He  underfeng  heora  Senunga,  forSan 
Se  he  haefde  soSne  lichaman,  Jmrh  Sone  Se  him  hingrode  and 
J^yrste.  Se  underfeng  }?aera  wimmanna  J?enunge  in  Sam  huse 
seSe  on  westene  waes  fram  englum  gereordod.  Nu  SencaS 
sume  men  Jwet  Sa  wif  waeron  gesaelige  J>aet  hi  swilcne  cuman 
underfengon.  SoS  J>aet  is,  gesaelige  hi  waeron,  ac  swa-Seah 
ne  Surfe  we  ceorian  p«et  Drihten  nig  licbamlice  on  Syssere 
worulde  wunigende  nd,  swa  swa  hS  Sa  waes,  pnet  we  mihton 
hine  eac  to  ds  gelaSian,  forSan  Se  h€  cwaeS,  “ Swa  hwaet  swa 
ge  doS  on  minum  naman  anum  Sam  laestum,  J?aet  ge  doS  me 
sylfum.” 

Martha  wees  swiSe  bysig  ymbe  Drihtnes  Senunge,  and  hire 
swuster  Maria  saet  stille  aet  Drihtnes  fotum,  heorcnigende 


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AUGUST  XV. 

THE  ASSUMPTION  OF  THE  HOLY  VIRGIN  MARY. 

MEN  most  beloved,  a while  ago  we  interpreted  to  you  the 
epistle  which  Saint  Jerome  composed  on  the  death  of  the 
blessed  Mary,  the  mother  of  Christ,  by  which  he  extin- 
guished the  erroneous  tradition  that  half-learned  men  related 
concerning  her  death.  We  will  now  narrate  to  you  concerning 
the  holy  gospel  which  has  been  read  before  you  at  this  mass : 
“ Intravit  Jesus  in  quoddam  castellum et  reliqua;  “Jesus 
came  into  a certain  town,  and  a woman,  named  Martha,  in- 
vited him  to  her  refection,”  etc. 

Now  this  gospel  says  nothing  in  particular  concerning  the 
mother  of  Christ,  but  it  is,  nevertheless,  usually  read  at  her 
mass,  for  the  church  lesson.  Augustine’s  exposition  we  fol- 
low in  this  gospel. 

These  two  women,  Martha  and  Mary,  were  the  sisters  of 
Lazarus,  whom  Jesus  raised  from  death.  They  were  both 
disciples  of  Jesus,  and  he  frequently  took  refection  at  their 
house  with  his  disciples.  They  had  turned  to  great  piety 
through  Christ’s  precepts  and  miracles,  and  he  loved  them 
on  that  account.  He  received  their  services,  because  he  had 
a true  body,  through  which  he  hungered  and  thirsted.  He 
received  the  women’s  services  in  the  house,  who  had  been  fed 
in  the  wilderness  by  angels.  Now  some  men  will  think  that 
the  women  were  blessed  in  receiving  such  a guest.  It  is 
true,  they  were  blessed,  but  yet  we  ought  not  to  murmur  that 
the  Lord  is  not  now  dwelling  in  this  world  bodily,  as  he  then 
was,  so  that  we  could  also  invite  him  to  us,  for  he  said, 
“ Whatsoever  ye  do  in  my  name  for  one  of  the  least,  that  ye 
do  for  myself.” 

Martha  was  very  busy  about  ministering  to  the  Lord,  and 
her  sister  Mary  sat  still  at  the  Lord’s  feet,  hearkening  to  his 


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ASSUMPTIO  S.  MARINE  UIRGINIS. 


his  lare.  Martha  swdnc,  and  Maria  saet  aemtig.  On  Sisum 
twam  geswustrum  waeron  getacnode  twa  lif,  )?is  geswincfulle 
Se  we  onwuniaS,  and  paet  ece  Se  we  gewilniaS ; paet  an  lif 
is  wraecful,  paet  oSer  is  eadig;  an  hwilwendlic,  oSer  ece. 
Martha  spraec  cuSlice  to  Sam  Haelende,  wolde  paet  he  hete 
hire  swuster  hire  fylstan  set  Saere  Senunge,  pe  heo  micclum 
ymbhogode.  pa  beladode  Drihten  Marian,  and  cwaeS, 
“ Martha,  Martha,  pu  eart  carful  and  bysig  ymbe  fela  Sing : 
witodlice  an  Sing  is  nyd-beh6f.,,  An  Sing  biS  geset  toforan 
eallum  : nis  paet  an  Sing  fram  mauegum,  ac  manega  Sing  sind 
frarn  Sam  anum  ; fela  Sing  sind  geworhte,  ac  Su  is  seSe  ge- 
worhte  heofenas  and  eorSan,  sde  and  ealle  gesceafta:  pa  ealle 
gesceop  and  geworhte  Sn  God,  seSe  ana  is  soS  God  on  Srim 
hadum  wunigende.  Efne  Sa  gesceafta  sindon  swiSe  gode,  ac 
se  ana  is  betere  Se  hi  ealle  gesceop ; pises  anes  gewilnode 
Maria,  SaSa  heo  gesaet  set  Godes  fotum,  his  word  heorcni- 
ende.  Martha  wees  geornful  hd  heo  mihte  God  fedan ; Maria 
h6gode  swiSor  hd  heo  mihte,  purh  Godes  lare,  hire  sawle 
gereordigan ; forSan  pe  Saes  modes  gereordung  is  betere 
ponne  Saere  wambe.  Seo  swuster  hi  wolde  habban  to  hire 
bysegan,  ac  Drihten  wees  hire  forespreca,  and  heo  saet  Sa 
orsorhgre. 

Drihten  cwaeS,  u Maria  geceas  pone  selestan  dael,  se  Se  ne 
biS  hire  neefre  aetbroden.”  God  waes  Marthan  Senung,SaSa 
heo  Sam  iElmihtigan  penode,  ac  swa-Seah  Maria  geceas  pone 
selran  dael.  Hwi  selra?  forSan  Se  hit  ne  biS  hire  naefre 
aetbrdden.  Witodlice  paet  paet  Martha  geceas  is  hire  nu  aet- 
broden.  Heo  geceas  geswinc,  ac  hire  is  paet  aetbrdden,  forSan 
Se  Crist  hi  gebrohte  to  ecere  reste  on  his  rice,  swa  swa  he 
behet  eallum  him  Seniendum,  pus  cweSende,  “ Daer  Saer  ic 
sylf  beo,  paer  biS  min  Sen.”  Martha  swdnc  Sa  swilce  on 
rewette,  and  Maria  sdet  stille  swilce  set  Saere  hySe.  Heo 
waes  bysig  ymbe  anum  Singe,  and  heold  paes  witegan  cwyde, 
pe  cwaeS,  “ Me  is  g6d  paet  ic  me  to  Gode  geSeode,  and  sette 
minne  hiht  on  Drihtne.”  SwiSe  god  Senung  is  and  hcri- 


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THE  ASSUMPTION  OF  THE  HOLY  VIRGIN  MARY.  441 


lore.  Martha  toiled,  and  Mary  sat  unoccupied.  By  these 
two  sisters  were  betokened  the  two  lives,  this  toilsome  one  in 
which  we  exist,  and  the  everlasting  which  we  desire ; the  one 
life  is  an  exile,  the  other  is  happy ; one  transitory,  the  other 
everlasting.  Martha  spake  plainly  to  Jesus,  desiring  that  he 
would  command  her  sister  to  aid  her  in  the  serving,  about 
which  Bhe  was  greatly  solicitous.  Then  the  Lord  exculpated 
Mary,  and  said,  “ Martha,  Martha,  thou  art  careful  and  busy 
about  many  things : but  one  thing  is  needful/’  One  thing 
is  set  before  all : that  one  thing  is  not  from  many,  but  many 
things  are  from  that  one ; many  things  are  wrought,  but  it  is 
one  who  wrought  the  heavens  and  the  earth,  the  sea  and  all 
creatures  : all  these  one  God  created  and  wrought,  who  alone 
is  true  God,  existing  in  three  persons.  Lo,  the  creatures  are 
very  good,  but  he  alone  is  better  who  created  them  all ; him 
only  Mary  desired,  when  she  sat  at  the  feet  of  God,  heark- 
ening to  his  word.  Martha  was  anxious  how  she  might  feed 
God;  Mary  was  more  solicitous  how  she  might,  through 
God’s  lore,  refect  her  soul ; for  the  refection  of  the  mind  is 
better  than  of  the  belly.  Her  sister  would  have  her  busied 
with  her,  but  the  Lord  was  her  advocate,  and  she  sat  then 
more  at  ease. 

The  Lord  said,  “ Mary  hath  chosen  the  best  part,  which 
shall  never  be  taken  from  her.”  Good  was  Martha’s  mini- 
stering, when  she  ministered  to  the  Almighty,  but,  neverthe- 
less, Mary  chose  the  better  part.  Why  better  ? because  it 
shall  never  be  taken  from  her.  But  that  which  Martha  chose 
is  now  taken  from  her.  She  chose  toil,  but  that  is  taken 
from  her,  for  Christ  has  brought  her  to  everlasting  rest  in  his 
kingdom,  as  he  promised  to  all  those  that  served  him,  thus 
saying,  “ There  where  I myself  am,  there  Bhall  be  my  ser- 
vant.” Martha  toiled  as  in  a ship,  and  Mary  sat  still  as  at 
the  hithe.  She  was  busy  about  one  thing,  and  held  the  say- 
ing of  the  prophet,  who  said,  “ It  is  good  to  me  that  I cleave 
unto  God,  and  set  my  hope  in  the  Lord.”  It  is  very  good  and 


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ASSUMPTIO  S.  MARIAS  UIRG1NIS. 


gendlic,  t gehwa  (lodes  Searfum  Senige,  and  swiSost  'Sam 
eawfaestum  Godes  Seowum ; ac  swa-Seah  mire  is  )net  man 
]>a  heofenlican  lire  secge  pam  ungeUeredum,  and  heora  sawla 
gereordige,  pe  naefre  ne  ateoriaS,  jKinne  man  Sone  deadiican 
licham&n  mid  brosniendlicum  mettum  afylle. 

iEgSres  men  behofiaS,  ge  bigleofan  ge  lire ; ac  swa-Seah 
hwonlice  fremaS  j>aes  mannes  lif  Se  biS  nytene  geKc,  Se 
liiwaS  symle  to  Saere  eorSan,  J>aet  is,  to  eorSlicum  Singum, 
and  for  andgitleaste  ne  cann  his  mod  awendan  to  Sam  uppli- 
cam  Singum,  ne  to  Sam  ecan  life.  Paulus  cwaeS,  “ Se  Se  ne 
cann,  hine  man  eac  ne  cann.”  Eft  he  cwaeS,  “ pa  Se  buton 
Godes  ae  syngiaS,  Sa  losiaS  eac  buton  Godes 

On  Sisum  wraecfullum  life  we  sceolon  earmra  manna 
helpan,  we  sceolon  Sa  hungrian  fed&n,  nacode  scry  dan,  cuman 
underfon,  haeftlingas  fit-alysan,  Sa  ungeSwaeran  gesibbian, 
untrume  geneosian,  deade  bebyrian.  Das  Senunga  sindon  on 
Sisum  life,  pe  Martha  geticnode.  Witodlice  on  Sam  to- 
weardan  life,  Se  Maria  geticnode,  ne  beoS  Sas  neoda,  ne  Sas 
Senunga ; peer  we  beoS  gefedde,  and  we  Seer  naenne  ne  afedaS ; 
peer  biS  fulfremed  J?aet  Maria  her  geceas.  Be  San  life  cwaeS 
se  Haelend,  pmt  he  deS  his  halgan  sittan,  and  he  sylf  farende 
him  SenaS.  Dam  he  SenaS  )?onne,  Se  him  nu  SeniaS  purh 
Searfena  Senunge ; forSi  is  Marthan  Senung  swiSe  heri- 
gendlic,  Surh  hi  wees  Maria  geherod.  peah  Se  se  lireow 
halig  beo,  hraSe  asleacaS  his  tunge  to  Saere  godcundan 
bodunge,  gif  he  naefS  J^one  lichamlican  fodan ; is  swa-Seah 
selre  J^et  pset  ece  is. 

We  saedon  eow  and  gyt  secgaS,  paet  Sas  twi  geswustru 
haefdon  getacnunge  Sises  andwerdan  Kfes  and  Saes  ecan.  On 
Sam  inum  huse  waeron  twa  lif,  and  paet  soSe  lif,  Crist.  On 
Marthan  waes  getacnung  Sises  andwerdan  lifes,  on  Marian 
Sees  to  weardan.  paet  J>aet  Martha  dyde,  J?aer  we  sind ; pset 
p&t  Maria  dyde,  to  Sam  we  hopiaS.  ^EgSer  lif  is  herigendlic, 
ac  peat  in  is  swa-Seah  geswincful.  Ne  beo  se  carfulla  leah- 
terful,  ne  se  ne  lufige  idelnysse  seSe  on  stilnysse  is ; pa  Se 


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THE  ASSUMPTION  OF  THE  HOLY  VIRGIN  MARY.  443 


praiseworthy  ministering,  that  every  one  minister  to  God’s 
poor,  and  above  all  to  the  pious  servants  of  God ; but  yet  it 
is  greater  to  declare  the  heavenly  lore  to  the  ignorant,  and 
refect  their  souls,  which  never  perish,  than  to  fill  the  mortal 
body  with  corruptible  meats. 

Man  stands  in  need  of  both,  of  sustenance  and  of  lore ; but 
yet  little  profits  that  man’s  life  who  is  like  unto  a beast  that 
ever  looks  to  the  earth,  that  is,  to  earthly  things,  and  for  lack 
of  understanding  cannot  turn  his  mind  to  things  on  high,  nor 
to  the  everlasting  life.  Paul  said,  “ He  who  knoweth  not,  him 
also  no  man  knoweth.”  Again  he  said,  “ They  who  sin  with- 
out God’s  law,  shall  also  without  God’s  law  perish.” 

In  this  life  of  exile  we  should  help  poor  people,  we  should 
feed  the  hungry,  clothe  the  naked,  receive  the  stranger,  deliver 
captives,  reconcile  those  at  variance,  visit  the  sick,  bury  the 
dead.  These  ministerings  are  in  this  life,  which  Martha  be- 
tokened. But  in  the  life  to  come,  which  Mary  betokened, 
there  will  not  be  these  needs,  nor  these  ministerings ; there 
we  shall  be  fed,  and  we  shall  there  feed  no  one ; there  will 
that  be  perfect  which  Mary  chose  here.  Of  that  life  said 
Jesus,  that  he  will  cause  his  saints  to  sit,  and  he  himself 
going  about  will  serve  them.  Those  he  will  serve  then,  who 
now  serve  him  by  serving  his  poor ; therefore  is  the  service 
of  Martha  very  praiseworthy,  through  it  was  Mary  praised. 
Though  the  teacher  be  holy,  his  tongue  will  quickly  slacken 
from  divine  preaching,  if  he  have  not  bodily  food ; neverthe- 
less, that  is  better  which  is  eternal. 

We  have  said  to  you  and  yet  say,  that  these  two  sisters 
were  typical  of  this  present  life  and  of  the  eternal.  In  that 
one  house  were  two  lives,  and  the  true  life,  Christ.  In 
Martha  was  a type  of  this  present  life,  in  Mary  of  that  to 
come.  That  which  Martha  did,  there  we  are ; that  which 
Mary  did,  for  that  we  hope.  Either  life  is  praiseworthy,  but 
the  one  is,  nevertheless,  toilsome.  Let  not  the  solicitous  be 
sinful,  nor  him  love  vanity  who  is  in  stillness ; let  those  who 


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ASSUMPTIO  S.  MARINE  UIRGINIS. 


ymbe  oSra  manna  bigleofan  and  scrude  hogiaS,  )>a  geefen- 
laecaS  Marthan  ; j?a  Se  gymaS  Jrcere  heofenlican  lare,  Sa  ge- 
efenlsecaS  Marian,  Se  Drihten  swiSor  herode.  Witodlice 
swa  oft  swa  we  ymbe  oSra  manna  neode  hogiaS,  we  geefen- 
laecaS  Marthan ; and  swa  oft  swa  we  to  Godes  huse  gaS,  his  lof 
to  gehyrenne  and  Us  to  gebiddenne,  we  geefenlsecaS  Marian. 

pis  godspel  is  nu  sceortlice  getrahtnod,  and  we  secgaS  eow 
)?flet  nan  man  bine  ne  sceal  beladian  pset  he  Godes  cyrcan  ne 
gesece,  Seah  Se  he  fyrlen  sy.  Swa  he  feorran  Godes  hus 
gesecS,  swa  his  nied  mare  biS.  Nis  nan  twyn  J?aet  eow  ne 
beo  forgolden  aelc  Ssera  stapa  Se  ge  to  Godes  buse  stseppaS, 
ymbe  eowere  sawle  Searfe. 

Hweet  wille  we  eow  swiSor  secgan  be  Sisum  symbel-daege, 
buton  paet  Maria,  Cristes  modor,  wearS  on  Sisum  daege,  of 
Sisum  geswincfullum  middanearde,  genumen  (ip  to  heofenan 
rice,  to  hire  leofan  Suna,  Se  heo  on  life  abaer,  mid  Sam  heo 
blissab  on  ecere  myrhSe  a to  worulde.  Gif  we  mdre  secga'S 
be  Sisum  symbel-daege  )?onne  we  on  Sam  halgura  bocum 
raedaS,  pe  Surh  Godes  dihte  gesette  waeron,  J>onne  beo  we 
Sam  dwolmannum  gelice,  pe  be  heora  agenum  dihte,  oSSe  be 
swefnum,  fela  lease  gesetnyssa  awriton;  ac  Sa  geleaffullan 
lareowas,  Augustinus,  Hieronimus,  Gregorius,  and  gehwilce 
oSre,  Jmrh  heora  wisdom,  hi  towurpon.  Sind  swa-Seah  gyt 
Sa  dwollican  bee,  aegSer  ge  on  Leden  ge  on  Englisc,  and  hi 
raedaS  ungerade  menn.  Genoh  is  geleaffullutn  mannum  to 
raedenne  and  to  seegenne  past  ptet  soS  is  ; and  feawa  is  Saera 
manna  Se  mage  ealle  Sa  halgan  bee  Se  Jmrh  Godes  mliS, 
oSSe  Surh  Godes  Gast  gedihte  waeron,  fulfremedlice  purh- 
smeagan.  Laete  gehwa  aweg  Sa  dwollican  leasunga,  Se  Sa 
unwaeran  to  forwyrde  laedaS,  and  raede  gehwa,  oSSe  hlyste, 
psere  halgan  lare,  Se  ds  to  heofenan  rice  gewissaS,  gif  we  hi 
gehyran  wyllaS. 

Uton  nu  geornlice  biddan  Jra  eadigan  Marian,  pe  nu  to-dseg 
wees  ahafen  and  geuferod  bufon  engla  Srymme,  pet  heo  ds 
Siugige  to  Sam  iElmihtigan  Gode,  seSe  leofaS  and  rixaS  on 
ealra  worulda  woruld.  Amen. 


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THE  ASSUMPTION  OF  THE  HOLY  VIRGIN  MARY.  445 


are  solicitous  about  other  men's  food  and  raiment,  imitate 
Martha ; those  who  treasure  up  heavenly  lore,  imitate  Mary, 
whom  the  Lord  more  praised.  Verily  as  often  as  we  are 
solicitous  about  other  men’s  need,  we  imitate  Martha;  and  as 
often  as  we  go  to  God’s  house,  to  hear  his  praise  and  to 
pray,  we  imitate  Mary. 

This  gospel  is  now  shortly  expounded,  and  we  say  unto 
you  that  no  man  shall  excuse  himself  from  seeking  the  church 
of  God,  though  he  be  far  off.  The  farther  he  seeks  God’s 
house,  so  will  his  meed  be  greater.  There  is  no  doubt  that 
every  one  of  the  steps  that  ye  step  to  God’s  house,  for  your 
souls’  need,  will  be  indemnified  to  you. 

What  more  shall  we  say  to  you  of  this  feast-day,  but  that 
Mary,  the  mother  of  Christ,  was  on  this  day,  from  this  world 
of  toil,  taken  up  to  the  kingdom  of  heaven  to  her  dear  Son, 
whom  she  had  borne  in  life,  with  whom  she  rejoices  in  eternal 
mirth  to  all  eternity.  If  we  say  more  of  this  feast-day  than 
we  read  in  the  holy  books  that  have  been  composed  by  the 
inspiration  of  God,  then  should  we  be  like  unto  those  heretics, 
who  from  their  own  imagination,  or  from  dreams,  have  re- 
corded many  false  traditions ; but  the  orthodox  teachers, 
Augustine,  Jerome,  Gregory,  and  many  others,  have,  through 
their  wisdom,  rejected  them.  These  heretical  books,  never- 
theless, yet  exist,  both  in  Latin  and  in  English,  and  igno- 
rant men  read  them.  It  is  enough  for  believing  men  to 

fread  and  to  say  that  which  is  true ; and  few  are  those  men 
that  can  perfectly  examine  all  the  holy  books  that  have  been 
inspired  by  God’s  mouth,  or  by  the  Spirit  of  God.  Let  every 
one  cast  away  the  heretical  leasings  that  lead  the  unwary  to 
perdition,  and  let  every  one  read,  or  listen  to,  the  holy  lore, 
which  directs  us  to  the  kingdom  of  heaven,  if  we  will  hear  it. 

Let  us  now  fervently  pray  the  blessed  Mary,  who  was  to- 
day raised  and  exalted  above  the  host  of  angels,  that  she  in- 
tercede for  us  to  the  Almighty  God,  who  liveth  and  reigneth 
for  ever  and  ever.  Amen. 


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DOMINICA  I.  IN  MENSE  SEPTEMBRI, 

QUANDO  LEGITUR  IOB. 

MINE  gebro^ra,  we  Theda'S  nu  set  Godes  ftenungum  be  "San 
eadigan  were  Iob  ; nu  wille  we  eow  hwaet  lytles  be  him  ge- 
reccan,  forSan  $e  seo  deopnys  ftaere  race  oferstibb  ure  andgit, 
and  eac  swilSor  paera  ungeberedra.  Man  sceal  laewedum 
maun  urn  secgan  be  heora  andgites  maefte,  swa  paet  hi  ne  beon 
■Surli  $a  deopnysse  aemode,  ne  'Surh  $a  langsuinnysse  aeSrytte. 

“ Sum  wer  waes  geseten  on  pam  lande  pe  is  gehSten  Hus, 
his  nama  waes  Iob.  Se  wer  waes  swiSe  bilewite  and  rihtwis, 
and  ondraedende  God  and  forbugende  yfel.  Him  waeron 
acennede  seofan  suna  and  $reo  dohtra $ he  baefde  seofon 
ftusend  sceapa  and  $reo  Susend  olfenda,  fif  hund  getymu 
oxena  and  fif  hund  assan,  and  orraaete  micelne  hired.  Se 
wer  waes  swrSe  maere  betwux  eallum  Easternum,  and  his 
suna  ferdon  and  £enode  aelc  o'Srum  mid  his  godum  on 
ymhwyrfte  aet  his  huse,  and  paerto  heora  swustru  gelaSodon. 
Iob  soiSlice  aras  on  “5am  eahteoSan  daege  on  aerne-merigen, 
and  offrode  Gode  seofonfealde  lac  for  his  seofon  sunum,  $y- 
laes  $e  hi  wi$  God  on  heora  ge$ance  agylton.  Dus  dyde  Iob 
eallum  dagum  for  his  sunum,  and  hi  swa  gehalgode. 

Una  translatio  dicit  “ filii  Dei,*’  et  altera  dicit  “ angeli 
Dei.” 

“ Hit  gelamp  on  sumum  daege,  $a$a  Godes  englas  comon, 
and  on  his  gesihiSe  stodon,  *Sa  waes  eac  swylce  se  scucca  him 
betwux,  to  ^am  cwae$  Drihten,  Hwanon  come  ^Su?  Se 
sceocca  andwyrde,  Ic  ferde  geond  pas  eorSan,  and  hi  beeode. 
Drihten  cwaeS,  Ne  bebeolde  Su  la  minne  ’Seowan  Iob,  paet 
nan  man  nis  his  gelica  on  eorSan,  bilewite  man  and  rihtwis, 
ondraedende  God  and  yfel  forbugende  ?” 

Swa  stod  se  deofol  on  Godes  gesihSe  swa  swa  d@S  se  blinda 
on  sunnan.  Seo  sunne  ymbscurS  pone  blindan,  and  se  blinda 


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447 


THE  FIRST  SUNDAY  IN  SEPTEMBER,  ^ 

WHEN  JOB  IS  READ. 

MY  brothers,  we  read  now  at  God's  service  concerning  the 
blessed  man  Job  $ we  will  now  relate  to  you  some  little  con- 
cerning him,  for  the  deepness  of  the  narrative  transcends  our 
understanding,  and  yet  more  that  of  the  unlearned.  ^One 
should  speak  to  laymen  according  to  the  measure  of  their 
understanding,  so  that  they  be  not  disheartened  by  the  deep- 
ness, nor  by  the  length  wearied,  t 

“ A certain  man  was  settled  in  the  land  which  is  called  Uz, 
his  name  was  Job.  The  man  was  very  meek  and  righteous, 
and  fearing  God  and  eschewing  evil.  To  him  were  born 
seven  sons  and  three  daughters ; he  had  seven  thousand  sheep 
and  three  thousand  camels,  five  hundred  teams  of  oxen  and 
five  hundred  asses,  and  an  immensely  great  household.  The 
man  was  very  great  among  all  the  Easterns,  and  his  sons 
went  and  served  each  other  with  his  goods  in  turn  at  his 
house,  and  thereto  invited  their  sisters.  But  Job  arose  on 
the  eighth  day  at  early  morn,  and  offered  sevenfold  gifts  to 
God  for  his  seven  sons,  lest  they  might  have  sinned  against 
God  in  their  thought.  Thus  did  Job  on  all  days  for  his  sons, 
and  thus  hallowed  them. 

Una  translatio  dicit  “filii  Dei,”  et  altera  dicit  “angeli 
Dei.” 

“ It  happened  one  day,  when  God’s  angels  came,  and  stood 
in  his  sight,  that  there  was  also  Satan  among  them,  to  whom 
the  Lord  said,  Whence  comest  thou  ? Satan  answered,  I have 
been  walking  over  the  earth,  and  going  about  it.  The  Lord 
said.  Hast  thou  not  beheld  my  servant  Job,  that  no  man  is 
his  like  on  earth,  a meek  and  righteous  man,  fearing  God 
and  eschewing  evil  ?” 

The  devil  so  stood  in  the  sight  of  God,  as  a blind  man  does 
in  the  sun.  The  sun  shines  about  the  blind,  and  the  (blind 


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DOMINICA  I.  IN  MENSE  SEPTEMBRI. 


ne  gesihfi  faere  sunnan  leoman.  God  geseah  fione  deofol, 
and  6e  deofol  swa-fieah  wees  bed&Hed  Godes  gesihfie  and  his 
wuldres.  Eorfie  is  gecweden  Godes  fot-sceamel,  and  seo 
heofen  is  his  firym-setl.  Nu  st6d  se  sceocca,  swilce  aet 
Godes  fot-sceamel  e,  up  on  fiaere  eorSan,  fafia  se  ^Elmihtiga 
hine  axode  hwanon  he  come.  H€  cwee?  faet  he  ferde  geond 
fas  eorSan,  forfian  fie  he  faerfi,  swa  swa  Petrus  se  apostol 
cwaefi,  “ Beofi  syfre  and  wacole,  forfian  fie  se  deofol,  eower 
wifierwinna,  faerfi  onbutan  swa  swa  grymetende  leo,  secende 
hwaene  he  abite ; wifistandafi  fam  strange  on  geleafan.” 
Micele  waeron  fises  mannes  geeamunga,  fa  se  iElmihtiga  be 
him  cwaefi,  faet  his  gelica  naere  on  eorfian.  Ge  magon  ge- 
hyran  sume  his  fieawas,  swa  swa  he  be  him  sylfum  awrat. 

lob  cwaefi,  <c  Ic  alysde  hrymende  fearfan,  and  fiam  steop- 
bearne,  fe  buton  fultume  waes,  ic  geheolp,  and  wydewan 
heortan  ic  gefrefrode.  Ic  waes  ymbscryd  mid  rihtwfsnysse, 
ic  waes  blindum  men  eage,  and  healtum  fot,  and  fearfena 
feeder.  Of  flysum  minra  sceapa  waeron  gehlywde  fiearfena 
sidan,  and  ic  fiearfum  ne  forwyrnde  fees  fie  hi  gyrndon ; ne 
ic  ne  aet  ana  minne  hlaf  buton  steop-bearne,  ne  ic  ne  blissode 
on  minum  menigfealdum  welum.  Ne  faegnode  ic  on  mines 
feondes  hryre,  ne  laeg  aelfieodig  man  wifiutan  minum  hegum, 
ac  min  duru  geopenode  syrnle  wegferendum.  Ne  behydde  ic 
mine  synna,  ne  ic  on  minum  bosme  ne  bediglode  mine  un- 
rihtwisnysse/*  Ne  saede  lob  fiis  for  gylpe,  ac  forfian  fie  he 
waes  eallum  mannum  to  bysne  geset. 

pus  maeme  man  wolde  se  manfulla  deofol,  furh  fiam 
micclum  costnungum  fie  he  him  to  dyde  fram  Gode  gewe- 
man,  and  cwaefi  to  Drihtne,  “ Ne  ondraet  lob  on  idel  Gk>d : fu 
ymbtrymedest  hine  and  ealle  his  aehta,  and  his  hand-geweorc 
fu  bletsodest,  and  his  aehta  weoxon  on  eorSan.  Ac  astrece 
hwon  fiine  hand,  and  getill  ealle  fia  fing  fie  he  ah,  and  h€  fie 
on  ansyne  wyrigfi.  Drihten  cwaefi  to  fiam  sceoccan,  Efne 
nu  ealle  fia  fiing  fie  he  ah  sindon  on  fiinre  handa,  buton  fiam 
Snum,  faet  fiu  on  him  sylfum  fiine  hand  ne  astrecce.”  Ne 


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WORKS  PUBLISHED. 

Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  Edited  by 
J.  M.  KEMBLE,  Esq.,  M.A. 

Parts  I.  H.  HI.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.I.,and  Parts  VI.  Vn.and 
VIII.,  being  Parts  I.  II.  and  III.  of  Vol.  II.  of  THE  HOMILIES 
OF  jELFRIC,  edited  by  BENJAMIN  THORPE,  Esq.,  F.S.A. 

Part  I.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN,  edited  by  J.  M.  KEMBLE,  Esq,  M.A. 


WORKS  IN  IMMEDIATE  PREPARATION. 


Tart  X.  of  the  HOMILIES. 


Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 


Part  II.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 


ST.  ETHELWOLD’S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY,  Esq,  Fellow  of  Brasenose  College,  Oxford. 


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THE  FIRST  SUNDAY  IN  SEPTEMBER. 


449 


sees  not  the  light  of  the  sun.)  God  saw  the  devil,  and,  never- 
theless, the  devil  was  deprived  of  the  sight  of  God  and  his 
glory.  The  earth  is  called  God’s  footstool,  and  the  heaven 
is  his  throne.  Now  Satan  stood,  as  it  were  at  God’s  foot- 
stool, upon  the  earth,  when  the  Almighty  asked  him  whence 
he  came.  He  said  that  he  had  been  walking  over  the  earth, 
because  he  walks,  as  Peter  the  apostle  said,  “ Be  sober  and 
watchful,  because  the  devil,  your  adversary,  walketh  about  as 
a roaring  lion,  seeking  whom  he  may  devour ; withstand  him 
strong  in  belief.”  Great  were  the  merits  of  this  man,  when 
the  Almighty  said  of  him,  that  his  like  was  not  on  earth.  Ye 
may  hear  some  of  his  ways,  as  he  has  written  concerning 
himself. 

Job  said,  “ I delivered  the  crying  poor,  and  the  step-child, 
that  was  without  support,  I helped,  and  the  heart  of  the 
widow  I comforted.  I was  clothed  with  righteousness,  I 
was  to  the  blind  man  an  eye,  and  to  the  halt  a foot,  and  of 
the  poor  a father.  From  the  fleeces  of  my  sheep  the  sides  of 
the  poor  were  covered,  and  I refused  not  to  the  poor  that 
which  they  desired ; nor  ate  I my  bread  alone  without  the 
step-child,  nor  did  I exult  in  my  manifold  riches.  I rejoiced 
not  in  the  fall  of  my  foe,  nor  lay  the  stranger  without  my 
hedges,  but  my  door  ever  opened  to  the  wayfaring.  I hid 
not  my  sins,  nor  in  my  bosom  concealed  I my  unrighteous- 
ness.” Job  said  not  this  for  vaunt,  but  because  he  was  set 
to  all  men  as  au  example. 

So  great  a man  the  wicked  devil  would,  through  the  great 
temptations  that  he  inflictedon  him,  seduce  from  God,  and  said 
to  the  Lord,  “ Job  feareth  not  God  in  vain  : thou  hast  fenced 
him  about  and  all  his  possessions,  and  his  handiwork  thou 
hast  blessed,  and  his  possessions  have  waxed  on  the  earth. 
But  stretch  forth  thine  hand  a little,  and  touch  all  the  things 
that  he  owneth,  and  he  will  curse  thee  to  thy  face.  The 
Lord  said  to  Satan,  Behold  now,  all  the  things  that  he  owneth 
are  in  thine  hand,  save  that  alone,  that  thou  on  himself  stretch 

HOM.  VOL.  II.  2 o 


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DOMINICA  I.  IN  MEN8E  SEPTEMBRI. 


derode  lobe  naht  pae9  deofles  costnung,  ac  f remode,  forban 
be  he  wees  fulfremedre  on  gepincbum,  and  Gode  near  aefter 
paes  sceoccan  ehtnysse. 

Se  deofol  gewende  ba  fram  Godes  gesihbe,  and  acwealde 
ealle  his  aehta  anes  daeges.  u Sum  aerendraca  com  to  lobe, 
and  cwaeb,  pine  syll  eodon,  and  ba  assan  wib  hi  laeswodon, 
pa  faerlice  comon  Sabei,  and  hi  ealle  tis  benamon,  and  pine 
yrblingas  ofslogon,  and  ic  ana  aetbaerst,  paet  ic  be  pis  cydde. 
Mid  pam  be  se  yrbling  pis  sakle,  ba  com  sum  ober,  and 
cwaeb,  Fyr  com  faerlice  of  heofenum,  and  forbaernde  ealle 
bine  seep,  and  ba  hyrdas  samod,  and  ic  ana  aetwand,  paet  ic 
be  bis  cydde.  pa  com  se  bridda  aerendraca,  and  cwaeb.  Da 
Chaldeiscan  comon  on  brim  floccum,  and  ure  olfendas  ealle 
gelaehton,  and  ba  hyrdas  mid  swurde  ofslogon ; ic  ana  aet- 
fleah,  paet  ic  be  pis  cydde.  Efne  ba-gyt  com  se  feorba  arend- 
raca  inn,  and  cwaeb.  Dine  suna  and  bine  dohtra  aeton  and 
druncon  mid  heora  yldestan  breber,  and  efne  pa  faerlice 
swegde  swiblic  wind  of  bam  westene,  and  tosloh  paet  htis  set 
bam  feower  hwemmum,  paet  hit  hreosende  bine  bearn  ofbrihte 
and  aewealde ; ic  ana  aetbaerst  paet  ic  be  pis  cydde.  Hwaet 
ba  lob  aras,  and  totaer  his  tunecan,  and  his  loccas  forcearf, 
and  feol  to  eorban,  and  cwaeb,  Nacod  ic  com  of  minre  modor 
innobe,  and  nacod  ic  sceal  heonan  gewendan.  Drihten  me 
forgeaf  ba  aehta,  and  Drihten  hi  me  eft  benam ; swa  swa  him 
gelicode,  swa  hit  is  gedon ; beo  his  nama  gebletsod.  On 
eallum  bisum  bingum,  ne  syngode  lob  on  his  welerum,  ne 
nan  bing  dy slices  ongean  God  ne  spraec.” 

Eal  bis  dyde  se  ealda  deofol  to  gremienne  pone  godan  man, 
and  symle  he  laefde  aenne  cucenne,  him  to  cybenne  his  aehta 
lyre,  paet  his  mod  wurde  fram  Gode  awend,  baba  he  ba  un- 
gelimp  geaxod  haefde.  paet  fyr  com  ufan  be  pa  seep  for- 
baemde,  ac  hit  ne  com  na  of  heofenum,  peah  be  hit  swa  ge« 
hiwod  waere ; forbun  be  se  deofol  waes  on  heofenum  naefre 
sibban  he  banon  purh  modignysse  afeol  mid  his  geferum. 


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not  forth  thine  hand.”  The  devil's  temptation  hurt  not  Job, 
but  profited  him,  because  he  was  more  perfect  in  honours, 
and  nearer  to  God  after  the  persecution  of  Satan. 

The  devil  went  then  from  the  sight  of  God,  and  slew  all 
his  possessions  in  one  day.  “ A messenger  came  to  Job, 
and  said,  Thy  ploughs  were  going,  and  the  asses  were  grazing 
beside  them,  when  the  Sabeans  came  suddenly,  and  took 
them  all  from  us,  and  slew  thine  husbandmen,  and  I alone 
have  escaped,  that  I might  announce  this  unto  thee.  While 
the  husbandman  said  this,  there  came  another,  and  said,  Fire 
came  suddenly  from  heaven,  and  burned  up  all  thy  sheep, 
and  the  shepherds  together,  and  I alone  have  escaped,  that  I 
might  announce  this  unto  thee.  Then  came  a third  messen- 
ger, and  said,  The  Chaldeans  came  in  three  bands,  and  seized 
all  our  camels,  and  slew  the  keepers  with  the  sword ; I alone 
have  fled  away,  that  1 might  announce  this  unto  thee.  Lo 
.yet  came  a fourth  messenger  in,  and  said,  Thy  sons  and  thy 
daughters  were  eating  and  drinking  with  their  eldest  brother, 
and  lo,  a strong  wind  suddenly  sounded  from  the  wilderness, 
and  struck  the  house  at  the  four  corners,  so  that  falling  it 
crushed  thy  children,  and  killed  them  ; I alone  have  escaped, 
that  I might  announce  this  unto  thee.  Hereupon  Job  arose, 
and  tore  his  tunic,  and  cut  his  locks,  and  fell  to  the  earth, 
and  said,  Naked  I came  from  my  mother’s  womb,  and  naked 
I shall  go  hence.  The  Lord  gave  me  the  possessions,  and  the 
Lord  hath  taken  them  from  me ; as  it  hath  pleased  him,  so  is 
it  done ; be  his  name  blessed.  In  all  these  things,  Job  6inned 
not  with  his  lips,  nor  spake  anything  foolish  against  God.” 

The  old  devil  did  this  to  exasperate  the  good  man,  and  he 
always  left  one  alive,  to  announce  to  him  the  loss  of  his  pos- 
sessions, that  his  mind  might  be  turned  away  from  God, 
when  he  had  been  informed  of  those  misfortunes.  The  fire 
came  from  above  that  burned  up  the  sheep,  but  it  came  not 
from  heaven,  though  it  was  so  feigned;  for  the  devil  was 
never  in  heaven  after  he  through  pride  fell  thence  with  his 

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Eall  swa  de*5  Antecri9t,  ftonne  he  cynrS ; he  asent  fyr  ufan, 
swilce  of  heofenum,  to  bepaecenne  jraet  earme  inancynn  $e  he 
on  biS.  Ac  wite  gehwa,  J?aet  se  ne  mseg  n6n  fyr  of  heofenura 
asendan,  seiSe  on  heofenum  sylf  cuman  ne  mot.  “ On  ealluin 
$isum  $ingum  ne  syngode  lob  on  his  welerum.”  On  twa 
wison  men  syngiaft  on  heora  welerum ; J/aet  is,  gif  hi  unriht 
sprecafc,  o)>j>e  riht  forsuwiafc ; ac  lob  ne  syngode  on  his 
welerum,  forSan  $e  he  dyslice  ongean  God  ne  spraec,  ne  eac 
Godes  herunge  ne  forsuwade.  He  cydde  J>aet  he  buton  gyt- 
sunge  swa  micele  aehta  haefde,  iSaiSa  he  hi  swa  eaftelice  buton 
unr6tnysse  forlet. 

“ Eft  si$$an,  on  sumum  daege,  ]?a}>a  Godes  englas  stodon  on 
his  gesih$e,  j>a  wees  eac  se  scucca  him  betwynan,  and  Drihten 
him  cwae$  to,  Hwaet  la,  ne  beheolde  flu  minne  tieowan  lob, 
pet  his  gelica  nis  on  eorSan,  and  gyt  he  hylt  his  unscaeiSSig- 
nysse?  pu  astyredest  me  togeanes  him,  paet  ic  $earfleas 
hine  geswencte.  Se  scucca  andwyrde,  Fel  sceal  for  felle,  and 
swa  hwaet  swa  man  haefS  he  sy  1*5S  for  his  life.  Astrece  nu 
pine  hand,  and  hrepa  his  ban  aud  his  flaesc,  'Sonne  gesihst  Su 
pset  h€  *Se  on  ansyne  wirigS.  Drihten  cwa e$  to  San  scuccan, 
Efne  he  is  nu  on  “Sinre  handa,  swa-J>eah-hwae$ere  heald  his 
sawle.”  Ne  geSafode  God  pis  to  forwyrde  ]>am  eadigan  were, 
ac  J>aet  he  waere  to  bysne  eallum  geleaffidlum  mannum,  and 
wurde  swrSor  gemaersod  J?urh  hi8  miccle  geSyld  and  earfoS- 
nyssum.  “ Da  gewende  se  deofol  of  Drihtnes  gesihSe,  and 
sloh  lob  mid  J>aere  wyrstan  wunde,  fram  his  hnolle  ufewerdan 
0'S  his  ilas  neoSewerde.  lob  saet  Sa  sarlice,  eal  on  anre 
wunde,  up  on  his  mixene,  and  ascriep  Sone  wyrms  of  his  lice 
mid  anum  croc-scearde.  His  wif  him  cwse$  to,  Gyt  Su  purh- 
wunast  on  $inre  bilewitnysse ; wyrig  God  and  swelt.  lob 
hire  andwyrde,  pu  spnece  swa  swa  an  stunt  wif.  Gif  we  g6d 
underfengon  of  Godes  handa,  hwi  ne  sceole  we  eac  yfel 
underfon  ? On  eallum  Sisum  *Singum  ne  syngode  lob  on  his 
welerum.”  Se  swicola  deofol  gen&m  paet  wif  him  to  gefyl- 


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companions.  In  like  manner  Antichrist  will  do,  when  he 
comes ; he  will  send  fire  from  above,  as  from  heaven,  to 
deceive  the  miserable  mankind  among  which  he  is.  But  be 
it  known  to  every  one,  that  he  can  send  no  fire  from  heaven, 
who  may  not  himself  enter  into  heaven.  “ In  all  these 
things,  Job  sinned  not  with  his  lips.”  ^In  two  ways  men  sin 
with  their  lips ; that  is,  if  they  speak  contrary  to  right,  or 
silently  withhold  the  right  ]^but  Job  sinned  not  with  his  lips, 
because  he  spake  not  foolishly  against  God,  nor  also  did  he 
silently  withhold  God’s  praise.  He  manifested  that  he  had 
bad  so  great  possessions  without  covetousness,  when  lie  so 
easily  without  sorrow  quitted  them. 

“ Again  afterwards,  on  a certain  day,  when  God’s  angels 
stood  in  his  sight,  there  was  Satan  also  among  them,  and  the 
Lord  said  unto  him,  Well,  hast  thou  not  beheld  my  servant  Job, 
that  his  like  is  not  on  earth,  and  yet  he  holds  his  innocence  ? 
Thou  didst  excite  me  against  him,  so  that  I have  needlessly 
afflicted  him.  Satan  answered,  Skin  shall  be  for  skin,  and 
whatsover  a man  bath  he  will  give  for  his  life.  Stretch  forth 
now  thine  hand,  and  touch  his  bone  and  his  flesh,  then  wilt 
thou  see  that  he  will  curse  thee  to  thy  face.  The  Lord  said 
to  Satan,  Behold,  he  is  now  in  thine  hand,  yet,  nevertheless, 
save  his  soul.”  God  did  not  consent  to  this  for  the  blessed 
man’s  destruction,  but  that  he  might  be  for  an  example  to 
all  believing  men,  and  be  more  glorified  through  his  great 
patience  and  tribulations.  “ The  devil  then  went  from  the 
sight  of  the  Lord,  and  smote  Job  with  the  worst  wound, 
from  his  crown  upward  unto  his  soles  downward.  Job  then 
sat  painfully,  all  with  one  wound,  upon  his  dunghill,  and 
scraped  the  corruption  from  his  body  with  a potsherd.  His 
wife  said  to  him.  Yet  thou  persistest  in  thy  meekness ; curse 
God  and  die.  Job  answered  her,  Thou  hast  spoken  as  a 
foolish  woman.  If  we  have  received  good  from  the  hand  of 
God,  why  should  we  not  also  receive  evil  ? In  all  these 
things  Job  sinned  not  with  his  lips.”  The  guileful  devil  took 


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DOMINICA  I.  IN  MENSE  SEPTEMBRI. 


stan,  }>iet  lie  Sone  halgan  wer  Surh  hi  geswice,  swa  swa  he 
«?r  Adam  Jmrh  Euan  beswac ; ac  se  ylca  God  j>e  geSafode 
j>aet  lie  swa  gecostnod  waere,  heold  hine  wiS  j>«s  deofles  syr- 
wungum,  and  wiS  his  sawle  lyre. 

“Witodlice  Sa  geaxodon  j>ry  cyningas,  Se  him  gesibbe 
waeron,  eal  his  ungelitup,  and  comon  hi  in  to  of  heora  nee, 
J?aet  hi  hine  geneosodon.  Heora  naman  waeron  Sus  gecigde, 
Elifaz,  BaldaS,  Sofar.  Hi  geewaedon,  J>aet  hi  samod  cumende 
hine  geneosodon  and  gefrefrodon.  Hi  Sa  comon  and  hine  ne 
oneneowon  for  Saere  ormaetan  untrumnysse,  and  hrymdon 
jwerrihte  wepende.  Hi  totaeron  heora  reaf,  and  mid  duste 
heora  heafod  bestreowodon,  and  him  mid  saeton  manega 
dagas.”  Hit  waes  swa  gewunelic  on  ealdum  dagum,  jjae t gif 
liwain  sum  faerlic  s£r  become,  J?aet  he  his  reaf  totaere,  swa  swa 
lob  dyde,  and  eac  Sas  Sry  cyningas.  Hi  comon  hine  to  ge- 
frefrigenne,  Sa  awendon  hi  heora  frofer  to  edwite,  and  hine 
mid  heora  wordum  tirigdon,  swilce  he  for  his  synnum  swa  ge- 
tucod  waere,  and  ewaedon,  “ Wite  com  ofer  Se,  and  Su  ateo- 
rodest ; sarnys  Se  hrepode,  and  Su  eart  geunrfttsod.  Hwaer 
is  nu  Sin  Godes  ege  and  Sin  strencS  ? Hwaer  is  Sin  geSyld 
andSinra  daeda  fulfremednys  ?”  and  mid  manegum  Srafungum 
hine  geswencton.  “ lob  cw*eS,  Eala  gif  mine  synna  and  min 
yrmS,  )>e  ic  Solige,  waeron  awegene  on  anre  waegan,  jionne 
waeron  hi  swaerran  gesewene  Sonne  sand-corn  on  sa*.  To 
Sreagenne  ge  logiaS  eowere  spraece,  and  ge  SencaS  to  awen- 
denne  eowerne  freon d.  Mannes  lif  is  campdom  ofer  eorSan, 
and  swa  swa  niedgildan  dagas  swa  sind  his  dagas.”  He 
cwaeS  J?set  mannes  lif  is  campdom  ofer  eorSan,  forSan  pe  aelc 
Saera  Se  Gode  geSihS,  biS  on  gewinne  wiS  Sone  ungesewen- 
lican  deofol,  and  ongean  his  agenum  lustum,  J>a  hwile  Se  he 
on  life  biS : and  swa  swa  se  hyrman  his  edleanes  anbidaS, 
swa  geanbidaS  se  gastlica  cempa  his  edleanes  set  Sam  Ml- 
mihtigum  Gode.  Godes  gecorenan  sind  on  gewinne  on  Syssere 
worulde,  and  Sa  arleasan  on  hire  blissiaS ; ac  Saera  rihtwisra 


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to  him  the  woman  as  a helper,  that  he  might  through  her 
deceive  the  holy  man,  as  he  had  before  deceived  Adam 
through  Eve ; but  the  same  God  that  permitted  him  to  be  so 
tempted,  preserved  him  against  the  devil's  machinations,  and 
against  the  loss  of  his  soul. 

“ Now  three  kings,  who  were  akin  to  him,  heard  of  all  his 
misfortune,  and  came  to  him  from  their  kingdom,  that  they 
might  visit  him.  Their  names  were  thus  called,  Eliphaz, 
Bildad,  Zophar.  They  said,  that  coming  together  they  would 
visit  and  comfort  him.  They  came  then  and  knew  him  not 
for  the  exceedingly  great  sickness,  and  straightways  cried 
out  weeping.  They  tore  their  garments,  and  bestrewed  their 
heads  with  dust,  and  sat  with  him  many  days."  It  was  so 
customary  in  ancient  days,  that,  if  a sudden  affliction  befell 
any  one,  he  tore  his  garments,  as  Job  did,  and  also  these 
three  kings.  They  came  to  comfort  him,  then  turned  they 
their  comfort  to  reproach,  and  irritated  him  with  their  words, 
as  if  for  his  sins  he  were  so  chastised,  and  said,  “ Punishment 
came  over  thee,  and  thou  didst  faint ; soreness  touched  thee, 
and  thou  art  troubled.  Where  is  now  thy  awe  of  God  and 
thy  strength  ? Where  is  thy  patience  and  the  perfectness  of 
thy  deeds?"  and  with  many  reproaches  tormented  him. 

“ Job  said,  Oh  if  my  sins  and  my  misery  that  I suffer  were 
weighed  in  a balance,  then  would  they  appear  heavier  than 
the  sand-corns  in  the  sea.  For  reproof  ye  compose  your 
speech,  and  ye  think  to  pervert  your  friend.  Man's  life  is  a 
warfare  on  earth,  and  as  the  days  of  a hireling  so  are  his 
days."  He  said  that  the  life  of  man  is  a warfare  on  earth, 
because  every  one  of  those  who  thrive  to  God,  is  in  strife 
against  the  invisible  devil,  and  against  his  own  lusts,  while  be 
is  in  life : and  as  the  hireman  awaits  his  reward,  so  awaits 
the  ghostly  soldier  his  reward  from  Almighty  God.  God's 
chosen  are  in  strife  in  this  world,  and  the  wicked  rejoice  in 
it ; but  the  strife  of  the  righteous  turns  to  joy,  and  the  joy  of  ^ 


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gewinn  awent  to  blisse,  and  Saera  arleasra  bliss  to  bite  rum 
sarnyssum  on  Saere  ecan  worulde,  pe  geweigaS  Sa  )>61modan. 

Ealle  Sas  costnunga  deofol,  and  Sae ra  aehta  lyre,  his  bearna 
deaS  and  his  agen  untrumnys,  his  wifes  gewitleast,  and  his 
freonda  edwit,  ne  mihton  aweegan  lob  of  his  modes  anraed- 
nysse,  ne  fram  his  micclan  geleafan,  Se  he  to  )>an  iElmihtigan 
Gode  symle  baefde ; ac  se  scucca  wearS  gescynd,  )?e  hine 
beswlcan  wolde. 

lob  cwaeS  eft,  “ Min  flaesc  is  ymscryd  mid  forrStodnysse 
and  mid  dustes  horwum,  min  hyd  forsearode  and  is  for- 
scruncen.  Me  habbaS  geswencednysse  dagas,  and  on  niht 
min  ban  biS  mid  sSrnysse  JmrhSyd;  and  3a  Se  me  etaS  ne 
slapaS.  Ic  eom  lame  wiSmeten,  and  yslum  and  axum  ge- 
anlicod.”  Eft  he  cwaeS,  “ Ara  me,  Drihten  ; ne  sind  mine 
dagas  nahte.”  Eft  h§  cwaeS,  “Ic  wat  soSlice  }>aet  min  Aly- 
send  leofaS,  and  ic  on  Sam  endenextan  deege  of  eorSan  arise, 
and  ic  beo  eft  mid  minum  felle  befangen,  and  ic  on  minum 
fiaesce  God  geseo,  ic  sylf  and  na  oSer ; j?es  hiht  is  on  minum 
bosme  geled.” 

We  s^edon  eow,  and  gyt  secgaS,  j>aet  we  ne  magon  ealle 
Sas  race  eow  be  endebyrdnysse  seegau,  forSan  Se  seo  boc  is 
swiSe  micel,  and  hire  digele  andgyt  is  ofer  ure  inaeSe  to 
smeagenne. 

Da  Sry  cyningas  Sa  haefdon  langsume  spraece  wiS  J?one 
gedrehtan  lob,  and  gewendon  him  hSm  sy^an.  Ac  God  h! 
gespraec  J?a,  and  cwaeS,  )?aet  he  him  eallum  Srim  gram  waere, 
for|?an  Se  hf  swa  rihtlice  aetforan  him  ne  spraecon,  swa  swa 
lob  his  Segen.  God  cwaeS  him  to,  “ NimaS  eow  nu  seofon 
fearras  and  seofon  rammas,  and  faraS  eft  ongean  to  uiinuui 
Seowan  lobe,  and  geoffriaS  Sas  lac  for  eow ; lob  soSlice,  min 
Seowa,  gebit  for  eow,  and  ic  his  ansyne  underfo,  j>ae t eow  ne 
beo  to  dysige  geteald,  )?aet  ge  swa  rihtlice  to  me  ne  spraecon 
swa  swa  min  Seowa  lob.”  Hit  waes  gewunelic  on  ealdum 
dagum,  J?ae t man  Gode  Syllice  lac  offrode  on  cucan  orfe,  and 
Sa  aewealde ; ac  seo  offrung  is  nu  unalyfedlic  refter  Cristes 


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the  wicked  to  bitter  afflictions  in  tbe  eternal  world,  which 
enriches  the  patient. 

All  these  temptations  of  the  devil,  and  tbe  loss  of  his  pos- 
sessions, the  death  of  his  children  and  his  own  sickness,  his 
wife’s  witlessness,  and  his  friends’  reproach,  might  not  move 
Job  from  the  steadfastness  of  his  mind,  nor  from  his  great 
faith,  which  be  had  ever  had  in  Almighty  (rod ; bat  Satan 
was  confounded,  who  would  have  beguiled  him. 

Job  said  again,  “ My  flesh  is  clothed  with  corruption  and 
with  the  filth  of  dust,  my  skin  is  seared  up  and  is  shrunken. 
Days  of  affliction  have  me,  and  at  night  my  bone  is  pierced 
through  with  pain ; and  those  that  eat  me  sleep  not.  I am 
compared  to  loam,  and  likened  to  cinders  and  ashes.”  Again 
he  said,  “ Have  mercy  on  me,  Lord;  my  days  are  not  naught.” 
Again  he  said,  “ I know  truly  that  my  Redeemer  liveth,  and 
I on  the  last  day  shall  from  earth  arise,  and  I shall  be  again 
clothed  with  my  skin,  and  in  my  flesh  I shall  see  God,  I 
myself  and  not  another ; this  hope  is  laid  in  my  bosom.” 

We  have  said  to  you,  and  will  yet  say,  that  we  cannot  re- 
count to  you  all  this  narrative  in  detail,  because  the  book  is 
very  great,  and  its  hidden  sense  is  above  our  capacity  to 
investigate. 

The  three  kings  then  had  loug  speech  with  the  afflicted 
Job,  and  afterwards  went  home.  But  God  then  spake  to 
them,  and  said,  that  he  was  wroth  with  them  all  three,  be* 
cause  they  had  not  so  rightly  spoken  before  him  as  Job  his 
servant.  God  said  to  them,  “ Take  now  seven  bullocks  and 
seven  rams,  and  go  again  to  my  servant  Job,  and  offer  these 
gifts  for  yourselves ; but  Job  my  servant  shall  pray  for  you, 
and  I will  accept  his  countenance,  that  it  be  not  accounted  to 
you  as  folly,  that  ye  have  not  spoken  to  me  so  rightly  as  my 
servant  Job.”  It  was  usual  in  old  days,  that  men  offered 
such  gifts  to  God  of  living  cattle,  and  then  slew  them  ; but 
that  offering  is  now  unallowable  after  Christ’s  passion.  Eli- 


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ftrowunge.  Elite  $a,  and  BaldaS,  and  Sofia*  ferdon  ongean 
to  heora  miege  lobe,  and  didon  swa  swa  him  God  behead ; 
and  Drihten  underfeng  lobes  ansyne,  and  heora  synne  <urh 
his  ‘Singraedene  forgeaf.  Deah  )?e  lobes  ansyn  waere  atelice 
toswollen,  and  his  lie  eal  ma$an  weolle,  swa-J^eah  is  awriten, 
J?aet  se  iElmihtiga  underfeng  his  ansyne,  }?a)>a  he  for  his 
freondum  gebsed.  Drihten  eac  $a  gecyrde  to  lobes  behreow- 
sunge,  *Sa^a  he  for  his  magum  gebsed,  and  hiue  gehselde  fram 
eallum  his  untrumnyssum,  and  his  sehta  him  ealle  forgeald  be 
twyfealdum.  Be  fcisura  is  to  underst&ndenne,  }>set  se  *8e  for 
o'Srum  gebit  fremaS  him  sylfum  micclum,  swa  swa  )>ae t halige 
gewrit  eeg8,  }>aet  fiaSa  lob  for  his  freondum  gebsed,  Jm  gecyrde 
God  to  his  behreowsunge,  and  swa  ea'Selice  hine  eft  gehielde, 
swa  hS  hine  At  geuntrumode. 

lob  hsefde  his  untrumnysse  seofon  $usend  sceapa  and 
$reo  $usend  olfenda,  ftf  hund  getyme  oxena  and  fif  hund 
assan ; him  wseron  eft  forgoldene  feowertyne  iSusend  sceapa 
and  syx  Jmsend  olfenda,  )>usend  getyme  oxena  and  ]msend 
assan ; and  Drihten  hine  bletsode  swrSor  on  ende  $onne  on 
angynne.  He  hsefde  seofon  suna  and  *Sreo  dohtra  ®r,  and 
si'S'San  eft  eal  swa  fela.  Hwi  nolde  God  him  forgyldan  his 
beam  be  twyfealdum,  swa  swa  he  dyde  his  aehta  ? He  nolde 
forSi  )*e  his  beam  nseron  forlorene,  swa  swa  his  sehta  wseron  ; 
his  aehta  wseron  ealle  amyrrede,  and  his  tyn  beam  aewealde ; 
ac  $a  beam  wseron  &wa-$eah  gebealdene  on  *8am  digelan  life, 
betwux  halgum  sawlum  ; and  he  forfci  underfeng  J>sera  be&rna 
getel  be  Snfealdon,  forSan  {?e  Sa  0'S  re  him  wseron  gehealdene, 
?e  jmrh  J?aes  deofles  ehtnysse  aewealde  wseron.  Hwaet  iSa 
lobes  gebroSra,  and  geswustru,  and  ealle  'Sa  ]?e  hine  At  cufton, 
comon  him  to,  and  hine  gefrefrodon,  and  his  micclum  wan- 
drodon,  and  him  gife  geafon.  Nseron  gemette  on  ealre  eorSan 
swa  wlitige  wiramen  swa  swa  wseron  lobes  dohtra.  He  sorb- 
lice  leofode  sefter  his  swingle  an  hund  geara  and  feowertig 
geara,  and  geseah  his  bearna  beam  ob  ba  feorSan  nuegSe. 


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phaz  then,  and  Bildad,  and  Zophar,  went  again  to  their  kins- 
man Job,  and  did  as  the  Lord  commanded  them ; and  the 
Lord  accepted  Job’s  countenance,  and  through  his  interces- 
sion forgave  their  sin.  Though  Job’s  countenance  was  hor- 
ribly swollen,  and  his  body  all  swarmed  with  worms,  it  is, 
nevertheless,  written,  that  the  Almighty  accepted  his  counte- 
nance, when  he  prayed  for  his  friends.  The  Lord  also  then 
turned  to  pity  of  Job,  when  he  prayed  for  his  kinsmen,  and 
healed  him  from  all  his  diseases,  and  repaid  him  all  his  pos- 
sessions by  twofold.  By  this  is  to  be  understood,  that  he  ^ 
who  prays  for  others  profits  himself  greatly,  so  as  the  holy 
writ  says,  that  when  Job  prayed  for  his  friends,  God  turned 
to  pity  on  him,  and  as  easily  healed  him  again,  as  he  had 
before  with  disease  afflicted  him. 

Job  had  before  his  sickness  seven  thousand  sheep  and 
three  thousand  camels,  five  hundred  team  of  oxen  and  five 
hundred  asses ; there  were  paid  back  to  him  fourteen  thou- 
sand sheep  and  six  thousand  camels,  a thousand  team  of  oxen 
and  a thousand  asses ; and  the  Lord  blessed  him  more  at  the 
end  than  at  the  beginning.  He  had  seven,  sons  and  three 
daughters  before,  and  again  afterwards  as  many.  Why 
would  not  God  give  him  back  his  children  by  twofold,  as  he 
did  his  possessions  ? He  would  not  because  his  children 
were  not  lost  as  his  possessions  were ; his  possessions  were 
all  destroyed,  and  his  ten  children  killed  ; but  the  children 
were,  nevertheless,  preserved  in  the  hidden  life,  among  holy 
souls;  and  he,  therefore,  received  the  number  of  children 
onefold,  because  the  others  were  preserved,  which,  through 
the  devil’s  persecution,  had  been  killed.  Job’s  brothers  then, 
and  sisters,  and  all  those  who  had  before  known  him,  came  to 
him,  and  comforted  him,  and  greatly  wondered  at  him,  and 
gave  him  gifts.  There  were  not  found  on  all  the  earth 
women  so  beautiful  as  were  the  daughters  of  Job.  He  verily 
lived  after  his  affliction  an  hundred  and  forty  years,  and  saw 
his  children’s  children  unto  the  fourth  generation.  In  all 


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DOM.  SEXTADECIMA  POST  PENTECOSTEN. 


On  eallutn  his  life  he  leofode  tw a bund  geara  and  eahta  and 
feowertig  geara.  He  wses  se  fifta  man  aefter  Abrahame  ]m m 
heahfedere.  On  -Sam  tiraan  waes  swiSe  langsum  lif  on  man* 
cynne. 

Gif  hwilc  geared  man  pna  race  oferraede,  oSSe  raedan 
gehyre,  )>onne  bidde  ic  peet  he  Sas  scyrtinge  ne  taele : him 
maeg  his  Sgen  andgyt  secgan  fullice  be  Sisum;  and  eow 
liewedum  mannum  is  Sis  gen  oh,  Seah  Se  ge  Sa  deopan  digel* 
nysse  Sferon  ne  cunnon.  Hit  gelSmp  Sus  soSlice  be  lobe 
swa  swa  he  sylf  awrSt,  ac  swa-Seah  seo  gastlice  getSenung 
J^sere  gereccednysse  belimpS  to  Cristes  menniscnysse  and  to 
his  gelaSunge,  swa  swa  lareowas  trahtnodon.  Gif  ure 
eenigum  sum  ungelimp  becume,  Sonne  sceole  we  beon  ge- 
myndige  Jnses  m^eran  weres,  and  geSyldige  beon  on  Sam 
Swyrnyssum  pe  fis  se  iElmihtiga  on  besent,  and  habban  maran 
care  ure  sawle  ponne  Saere  scortan  gesaelSe  pe  we  sceolon  for- 
lsetan. 

Sy  wuldor  and  wurSmynt  Sam  welwyllendan  Scyppende 
ealra  his  wundra  and  his  wel-deeda,  seSe  ana  is  God  & on 
ecnysse.  Amen. 


DOMINICA  SEXTADECIMA  POST  PENTECOSTEN. 

NEMO  potest  duobus  dominis  seruire : et  reliqua. 

Drihten  cwaeS  on  sumne  timan  to  his  leorning-cnihtum, 
" Ne  m«g  nfin  man  twain  hlafordum  sauiod  Seowian  $ oSSe 
he  Sone  «nne  hataS  and  Sone  oSerne  lufaS,  oSSe  h€  hine  to 
Sam  anum  geSeot  and  pone  oSerne  forsihS  j”  et  reliqua. 

Beda  trahtnode  sceortlice  Sis  godspel,  and  cw«S,  }wet  we 
sceoldon  Sa  liwtlwendlican  Sing  to  urum  bricum  habban,  na 
on  ure  heortan  lufe  heal  dan.  Drihten  sylf  geopenode  hwaet 
Sa  twSgen  hlafordas  sind,  mid  |?am  Se  he  cwceS,  t€  Ne  mage 
ge  Gode  Seowian  and  eoweres  feos  geatreone.”  Gehyre  se 


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his  life  he  lived  two  hundred  and  forty-eight  years.  He  was 
the  fifth  man  from  Abraham  the  patriarch.  In  that  time 
was  a very  long  life  among  mankind. 

If  any  learned  man  read  over  this  narrative,  or  hear  it  read, 
then  I pray  him  not  to  blame  this  abridgment : to  him  his 
own  understanding  may  speak  fully  on  this  subject ; and  for 
you  laymen  this  is  enough,  though  ye  know  not  the  deep 
mystery  therein.  It  truly  befell  Job  thus  as  he  himself  has 
written,  but,  nevertheless,  the  ghostly  signification  of  the^ 
narrative  refers  to  Christ’s  humanity  and  to  his  church,  as 
doctors  have  expounded.  If  to  any  of  us  some  mishap  befall, 
then  should  we  be  mindful  of  this  great  man,  and  be  patient 
under  the  crosses  that  the  Almighty  sends  on  us,  and  have 
greater  care  for  our  souls  than  for  the  short  happiness  that 
we  shall  forsake. 

Be  glory  and  honour  to  the  benevolent  Creator  for  all  his 
wonders  and  benefits,  who  alone  is  God  to  all  eternity. 
Amen. 


1/ 

THE  SIXTEENTH  SUNDAY  AFTER  PENTECOST. 

NEMO  potest  duobus  dominis  servire : et  reliqua. 

The  Lord  said  at  a certain  time  to  his  disciples,  “ No  man 
can  at  the  same  time  serve  two  masters ; he  will  either  hate 
the  one  and  love  the  other,  or  he  will  attach  himself  to  the 
one  and  despise  the  other,”  etc. 

Beda  has  shortly  expounded  this  gospel,  and  said,  that  we 
should  have  transitory  things  for  our  use,  not  bold  them  in 
the  love  of  our  heart.  The  Lord  himself  disclosed  who  the 
two  masters  are,  when  he  said,  “ Ye  cannot  serve  God  and 
your  own  pecuniary  gain.”  Let  the  covetous  hear  these 


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DOM.  SEXTADECIMA  TOST  PENTECOSTEN. 


gytsere  j^as  word,  setSe  leaslice  is  cristen  gecweden ; gehyre 
he,  {’set  he  ne  maeg  his  gytsunge  tSeowian,  and  Criste  samod. 
Nis  swa-fceah  gecweden,  se  tSe  welan  haefb,  ac  se  tie  tteowatS 
tiarn  welura.  Witodlice  se  $e  is  ]?aera  aehta  tSeow,  he  SeowatS 
him  swa  swa  hlaforde,  and  se  tie  is  {’sera  aehta  hlaford,  he 
daelb  hi  swa  swa  hlaford.  Se  tie  gytsunge  him  haefS  to  hlaf- 
orde, se  forsihb  his  Scyppend;  and  se  be  his  Scyppende 
tSeowatS  mid  lufe,  swa  swa  hlaforde,  he  forbihb  tia  feondlican 
gytsunge,  seobe  is  wyrtruma  aelces  yfeles.  Drihten  tia 
manode,  j’set  we  nseron  ealles  to  carfulle  ymbe  urne  fodan, 
oiiiie  embe  ure  gewaeda.  We  sceolon  mid  geswince  Us  metes 
tilian,  for  Adames  oferg^ednysse ; ac  we  sceolon  ba  ymhi- 
dignysse  fram  us  awurpan. 

“ Betere  is  seo  sawul  Sonne  se  mete,  and  se  lichania  betera 
bonne  his  scrud  swilce  he  cwaede,  ‘Se  God  tie  eow  Jra 
beteran  bing,  }?aet  is  sawle  and  licharaan,  forgeaf,  and  eow  to 
men  gesceop,  se  ylca  maeg  eow  eabelice  foresceawian  bigleofan 
and  hleowSe,  gif  ge  his  willan  gefremmab/  Wite  gehwa 
J’aet  seo  sawul  is  gast,  and  be  eorblicum  mettum  ne  leofab,  ac 
ure  hwilwendlice  lif  bits  mid  mettum  gefercod.  For  synnum 
oftihb  se  iElmihtiga  Wealdend  hwilon  mannum  bigleofan,  ac 
swa-tieah  se  be  hungre  acwelb,  we  gelyfab  Jjaet  he  gegajb 
Gode,  buton  he  ]>e  swibor  forscyldgod  waere.  He  cwaetS, 
“ Behealdab  ]>as  fleogendan  fugelas,  Se  ne  sawab  ne  ne  ripab, 
ac  eower  Heofonlica  Faeder  hi  afet.M  Gif  *8a  wacan  fugelas, 
J?e  nu  to-daeg  beob,  and  beob  to-merigen  to  nahte  awende, 
habbati  butan  care  bigleofan,  burh  heora  Scyppendes  fore- 
sceawunge,  hfi  miccle  swibor  wile  God  foresceawian  urne 
bigleofan,  we  tie  sind  ece  on  urum  sawlum,  and  eac  beoti  on 
lichaman  unateorigendlice  aefter  bam  gemaenelicum  aeriste  ? 

Drihten  cwaeb,  J?aet  we  sind  miccle  rottran  ]?onne  ba  fuge- 
las; forban  tie  se  man  is  be  Gode  gebihb  ealra  gesceafta 
rotost,  and  Gode  leofost,  buton  bam  heofenlicum  englum,  ]>e 
naefre  ne  syngodon.  Mannes  gecynd  is  micclum  gewurbod, 
jmrh  J’aet  J?e  se  J£lmihtiga  Godes  Sunu  hine  sylfne  gemede- 


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THE  SIXTEENTH  8UNDAY  AFTER  PENTECOST.  463 


words,  who  is  falsely  called  a Christian ; let  him  hear,  that 
he  cannot  serve  his  covetousness  and  Christ  together.  It  is 
not,  however,  said,  he  who  hath  riches,  but  he  who  serveth 
those  riches.  Verily  he  who  is  the  servant  of  his  posses- 
sions, serves  them  as  a master,  and  he  who  is  the  master  of 
his  possessions,  deals  them  as  a master.  He  who  has  cove- 
tousness for  a master,  contemns  his  Creator ; and  he  who 
serves  his  Creator  with  love  as  a master,  contemns  hateful 
covetousness,  which  is  the  root  of  every  evil.  The  Lord  ex- 
horted us  not  to  be  altogether  too  careful  about  our  food,  or 
about  our  garments.  We  should  gain  us  meat  with  toil,  for 
Adam’s  transgression ; but  we  should  cast  solicitude  from 
us. 

“ Better  is  the  soul  than  meat,  and  the  body  better  than 
its  clothing:”  as  if  he  had  said,  ‘The  God  that  gave  you  the 
better  things,  that  is,  soul  and  body,  and  created  you  as  man, 
the  same  can  easily  provide  you  food  and  covering,  if  ye  per- 
form his  will.’  Let  every  one  know  that  the  soul  is  a spirit, 
and  lives  not  on  earthly  meats;  but  our  transitory  life  is 
sustained  by  meats.  For  sins  the  Almighty  God  sometimes 
withdraws  sustenance  from  men,  but,  nevertheless,  we  believe 
that  he  who  dies  of  hunger  goes  to  God,  unless  he  were 
greatly  criminal.  He  said,  “ Behold  the  flying  birds,  which 
nor  sow  nor  reap,  but  your  Heavenly  Father  feedeth  them.” 
If  the  weak  birds,  that  are  now  to-day,  and  will  to-morrow 
be  turned  to  naught,  have  sustenance  without  care,  through 
their  Creator’s  providence,  how  much  more  will  God  pro- 
vide our  sustenance,  we  who  are  eternal  in  our  souls,  and 
shall  also  be  unperishable  in  body  after  the  common  resurrec- 
tion ? 

The  Lord  said,  that  we  are  much  more  joyous  than  the 
birds ; because  the  man  who  thrives  to  God  is  of  all  creatures 
the  most  joyous,  and  to  God  dearest,  save  the  heavenly  angels, 
who  never  sinned.  Man’s  nature  is  greatly  honoured  thereby, 
that  the  Almighty  Son  of  God  vouchsafed  to  assume  that 


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DOM.  SEXTADECIMA  POST  PENTECOSTEN. 


mode  )>«t  gecynd  to  underfonne.  He  ewe's,  f€  Hwilc  eower 
maeg  geican  ane  elne  to  his  lenge?”  Witodlice  ne  become 
we  )?urh  ure  foresceawunge  to  Sam  wsestme,  pe  we  on  urum 
lichaman  habbaS ; uton  forSi  letan  }ws  reafes  ymhidignysse 
to  Saes  dihte  pe  Sam  lichaman  Sa  lenge  forgeaf.  Wyrta  sind 
eaSelice  gesceafta,  and  Surh  winterlicnc  cyle  symle  for- 
seariaS  $ swa-Seah  pas s iElmihtigan  cystinys  hi  geglencS  mid 
awa  wlitigum  bios t mum,  j?®t  hi  oferstigaS  mid  heora  faeger- 
nysse  ealle  eorSlice  gebleoh.  Ne  mihte  se  wuldorfulla  Salo- 
mon, ne  nan  eorSlic  cyning  swa  wlitige  deagunge  his  hreglum 
begytan  swa  swa  rose  haefS,  and  lilie,  and  fela  oSre  wyrta  pe 
wunderlice  sciuaS:  Sa  wyrta  beoS  nu  to-daeg  blowende  on 
wynsumnysse,  and  to-merigen  beoS  forbaernde.  Merigen  is 
geteald  on  bocum  for  toweardre  tide,  J>eah  ge  Sa  bysne  ne 
cunnon. 

Hwi  forgifS  God  jrarn  wacum  wyrtum  swa  fegerne  wlite, 
and  tis  forbyt  ]wet  we  ne  sceolon  bogiau  ymbe  ure  fraetewunge, 
buton  forSan . Se  we  sceolon  mid  wacnysse  and  soSre  ead- 
modnysse  pa  heofenlican  faegernysse  and  fraetewunge  geear- 
nian,  pe  Adam  forleas,  forSan  Se  he  wolde,  )>urh  Saes  deofles 
tihtinge,  maerra  beon  ponne  he  gesceapen  waes  ? Ne  sceole 
we  wuldrian  on  woruldlicere  fraetewunge,  forSan  pe  seo  fraete- 
wung  and  se  lichama  sind  brosniendlice  swa  swa  Sera  wyrta 
blostm.  Drihten  bead  paet  we  neron  bysige  and  carfalle, 
cweSende,  “ Hwet  sceole  we  etan,  oSSe  hwet  drincan,  oSSe 
mid  hwam  be6n  ymscrydde?”  and  cweS,  “ Witodlice  eower 
Heofenlica  Feder  wat  paet  ge  pyssera  Singa  behofiaS : secaS 
Merest  Godes  nee,  and  his  rihtwisnysse,  and  ealle  Sas  Sing 
eow  beoS  paerto  geeacnode.”  We  sceolon  Merest  secan  Godes 
rice  and  his  rihtwisnysse:  paet  is,  past  we  sceolon  swiSor 
hogian  embe  past  ece  lif,  ponne  ymbe  Sone  ateorigendlican 
bigleofan,  Sone  fis  geeacnaS  God  Saerto,  gif  we  Ses  oSres 
swiSor  cepaS.  Ne  cweS  he  na  past  tis  beoS  pa  ateorigeud- 
lican  bigleofan  forgyfene,  ac  paerto  geeacnode,  forSan  Se  he 
talaS  past  ece  lif  to  his  gife,  and  Sone  eorSlican  bigleofan  to 


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THE  SIXTEENTH  SUNDAY  AFTER  PENTECOST.  465 


nature.  He  said,  “ Which  of  you  can  add  one  ell  to  his 
length?0  Verily  we  come  not  through  our  own  providence 
to  the  stature  that  we  have  on  our  bodies ; let  us,  therefore, 
leave  care  of  raiment  to  the  disposal  of  him  who  gave  to  the 
body  its  length.  Plants  are  tender  creatures,  and  through 
wintery  chill  always  wither ; nevertheless,  the  bounty  of  the 
Almighty  adorns  them  with  such  beauteous  blossoms,  that 
they  excel  by  their  fairness  all  earthly  colours.  Neither  the 
glorious  Solomon,  nor  any  earthly  king  could  get  such  beau- 
tiful dyeing  for  his  garments  as  the  rose  has,  and  the  lily, 
and  many  other  plants  which  appear  wonderful : these  plants 
are  to-day  blowing  in  winsomeness,  and  to-morrow  are 
burnt.  In  books  to-morrow  is  reckoned  for  future  time, 
though  ye  know  not  an  example. 

Why  gives  God  to  the  mean  herbs  so  fair  an  aspect,  and 
forbids  us  to  be  solicitous  about  our  decoration,  but  because 
we  should  by  simpleness  and  true  lowliness  merit  the  hea- 
venly fairness  and  decoration,  which  Adam  lost,  because  he 
would,  through  the  instigation  of  the  devil,  be  greater  than 
he  was  created  ? We  should  not  glory  in  worldly  decoration, 
for  the  decoration  and  the  body  are  corruptible  as  the  blossom 
of  plants.  The  Lord  enjoined  that  we  should  not  be  busy 
and  careful,  saying,  “ What  shall  we  eat,  or  what  drink,  or 
with  what  be  clothed?0  and  said,  “For  your  Heavenly 
Father  knoweth  that  ye  need  these  things : seek  first  the 
kingdom  of  God,  and  his  righteousness,  and  all  these  things 
shall  be  added  unto  you.°  We  should  first  seek  God’s 
kingdom  and  his  righteousness : that  is,  that  we  should  be 
more  solicitous  about  the  everlasting  life  than  about  the 
perishable  sustenance  which  God  adds  for  us  thereto,  if  we 
are  more  observant  of  the  other*  He  said  not,  that  perish- 
able sustenance  will  be  given  us,  but  added  thereto,  because 
he  accounts  the  everlasting  life  as  his  gift,  and  the  earthly 

HOM.  VOL.  II.  2 H 


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DE  SANCTA  MARIA. 


hwflwendlicere  laene.  paet  ece  lif  Us  forgifS  God,  and  jmrh 
his  genihtsumnysse  Us  Bone  hwilwendlican  fodan  Baer-to- 
eacan  wyrpB,  swuteligende  fraet  se  foda  nis  na  ure  med,  ac 
)>aet  ece  lif  is  ures  geswinces  edlean. 

Daeghwomlice  we  sceolon  gewilnian  j>aes  ecan  lifes,  and 
ure  synna  symle  waniau ; forSan  Be  hi  beoB  gegaderode  to 
micelre  hypan,  gif  we  hi  weaxan  laetaB.  Oft  of  Binnum  ren- 
scurum  flewB  seo  eorBe. 

pis  godspel  BincB  dysegutn  mannum  sellic,  ac  we  hit 
secgaB  swa-Beah,  weald  Beah  hit  sumum  men  licige.  God 
Gs  gerihtleece,  and  to  Bam  ecan  life  gelaede,  swa  swa  he  behet 
*5am  Be  hine  lufiaB.  Sy  him  wuldor  and  wurSmynt  on  ealra 
worulda  woruld.  Amen. 


DE  SANCTA  MARIA. 

HW^ET  wylle  we  secgan  ymbe  Marian  gebyrd-tide,  buton 
J>aet  heo  wees  gestryned  ]>urh  feeder  and  Burh  moder  swa  swa 
oBre  men,  and  waes  on  ‘Sam  daege  acenned  }>e  we  cweBaB 
sexta  idus  Septembris  ? Hire  feeder  hatte  Ioachim,  and  hire 
moder  Anna,  eawfaeste  men  on  Baere  ealdan  ae;  ac  we  nellaB 
be  Bam  na  swiBor  awritan,  }>y-laes  Be  we  on  aenigum  gedwylde 
befeallon.  Eac  }nes  daeges  godspel  is  swiBe  earfoBe  laewedum 
mannum  to  understandenne ; hit  is  eal  maest  mid  haligra 
manna  naman  geset,  and  hi  habbaB  swiBe  langsume  traht- 
nunge,  aefter  Bam  gastlicum  andgite ; Bi  we  hit  laetaB  unshed. 


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OF  SAINT  MARY. 


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sustenance  as  a temporary  loan.  God  gives  us  the  everlast- 
ing life,  and,  through  his  abundance,  casts  to  us,  in  addition 
thereto,  temporary  food,  manifesting  that  the  food  is  not  our 
meed,  but  that  everlasting  life  is  the  reward  of  our  toil. 

Daily  should  we  desire  the  everlasting  life,  and  unremit- 
tingly lessen  our  sins ; for  they  will  be  gathered  into  a great 
heap,  if  we  let  them  wax.  Oft  from  thin  rain-showers  the 
earth  is  flooded. 

This  gospel  will  to  foolish  men  seem  extraordinary,  but 
we,  nevertheless,  say  it,  seeing  that  to  some  it  may  be  pleasing. 
May  God  direct  us,  and  lead  us  to  the  everlasting  life,  as  he 
hath  promised  to  those  that  love  him.  Be  to  him  glory  and 
honour  to  all  eternity.  Amen. 


OF  SAINT  MARY. 

WHAT  shall  we  say  of  the  birth-tide  of  Mary,  save  that 
she  was  begotten  by  father  and  by  mother  as  other  persons, 
and  was  born  on  the  day  that  we  call  the  eighth  of  Sep- 
tember ? Her  father  was  named  Joachim,  and  her  mother 
Anna,  pious  persons  according  to  the  old  law ; but  we  will 
not  write  further  concerning  them,  lest  we  fall  into  any  error. 
This  day’s  gospel  is  also  very  difficult  for  laymen  to  under- 
stand ; it  is  all  chiefly  occupied  with  the  names  of  holy  men, 
and  they  require  a very  long  exposition  according  to  the 
ghostly  sense ; we  therefore  leave  it  unsaid. 


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XI.  KL.  OCTOBRIS. 

NATALE  SANCTI  MATH  El  APOSTOLI  ET 
EUANGELISTAE. 

SE  Godspellerk  Matheus,  J?e  we  to-dreg  wurSia*®,  awrEt 
be  him  sylfum  hu  se  Hrelend  hine  geceas  to  his  geferrredene, 
)ms  cweftende,  “ Cum  transiret  Iesus,  uidit  hominem  in  the- 
lonio  sedentem,  Matheum  nomine et  reliqua : “ Da$a  se 
Hrelend  ferde  on  sumere  byrig,  ®a  geseah  he  sittan  sumne 
mannan  ret  toll- se  tie,  Matheus  gehEten ; and  he  cwre®  to  him, 
Folga  me.  Matheus  aras  J?rerrihte  fram  his  tolle,  and  filigde 
•Sam  Hrelende et  reliqua. 

We  nimaS  J?re t andgit  prises  godspelles  aegSer  ge  of  Mathees 
gesetnysse  ge  of  Lucas.  Matheus  is  Ebreisc  nama,  )?ret  is 
on  Leden  € Donatus/  and  on  Englisc  ( Forgifen,’  oSSe  £ Ge- 
godod.’  God  hine  godode  swa  J?ret  he  hine  awende  of  tollere 
to  apostole,  and  him  forgeaf  *Sa  gife  j*ret  he  awrEt  Sa  forman 
Cristes  boc,  and  is  godspellere  jmrh  Godes  micclan  cyste. 
“ He  hine  geseah  sittan  ret  tolle.’1  He  hine  geseah  na  \>mt 
En  mid  lichamlicere  gesih®e,  ac  eac  swilce  mid  incundre  niilt- 
sunge,  swa  J?ret  lie  hine  geceas  to  heofonlicere  geSincSe,  and 
cwreS, €t  Folga  me.”  ( Folga  me  na  J>ret  an  on  fotlicum  gange, 
ac  eac  swilce  on  gddra  Seawa  geefenlrecunge/  swa  swa  se 
apostol  cwreS,  tc  Se  ®e  ewe®  J>ret  he  on  Criste  wunige,  he 
sceal  faran  swa  swa  Crist  ferde.” 

Matheus  arEs,  and  forlet  his  tollscire,  and  filigde  Criste ; 
forSan  jre  he  mid  ungesewenlicere  onbryrdnysse  his  mod 
l£erde,  swa  swa  he  mid  his  worde  wiftutan  hine  clypode.  " Ma- 
theus J>a  gearcode  micel  gereord  J>am  Hrelende,  and  hine  to 
his  huse  gelaSode.”  He  gearcode  him  gebeorscipe  on  his 
huse,  ac  he  gearcode  him  micele  ]?ancwur®ran  gereord  on  his 
heortan,  ®urh  geleafan  and  so®re  lufe,  swa  swa  he  sylf  cwre®, 
€C  Ic  stande  ret  ®rere  dura  cnucigende,  and  swa  hwE  swa  mine 
stemne  gehyr®,  and  ®a  duru  me  geopena®,  ic  gange  in  to 


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SEPTEMBER  XXL 

THE  NATIVITY  OF  SAINT  MATTHEW,  APOSTLE  AND 
EVANGELIST. 

THE  Evangklist  Matthew,  whom  we  to-day  honour, 
wrote  of  himself  how  Jesus  chose  him  to  his  fellowship,  thus 
saying,  “ Cum  transiret  Jesus,  vidit  hominem  in  telonio 
sedentem,  Matthseum  nomine:19  et  reliqua:  “As  Jesus 
passed  by  in  a certain  town,  he  saw  a man  sitting  in  the  toll- 
seat,  called  Matthew;  and  he  said  unto  him,  Follow  me. 
Matthew  arose  forthwith  from  his  toll,  and  followed  Jesus,’1 
etc. 

We  take  the  sense  of  this  gospel  both  from  the  tradition  of 
Matthew  and  of  Luke.  Matthew  is  a Hebrew  name,  which 
is  in  Latin  Donatos,  and  in  English  Given , or  Endowed . 
God  endowed  him  so  that  he  turned  him  from  a toll- gatherer 
to  an  apostle,  and  gave  him  the  grace  that  he  wrote  the  first 
book  of  Christ,  and  is  an  evangelist  through  the  great  good- 
ness of  God.  “ He  saw  him  sitting  at  the  toll.11  He  saw 
him  not  alone  with  bodily  sight,  but  also  with  inward  com- 
passion, so  that  he  chose  him  for  heavenly  honour,  and  said, 
“ Follow  me.”  i Follow  me  not  only  by  walking  on  foot,  but 
also  in  the  imitation  of  good  practices,’  as  the  apostle  said, 
“He  who  saith  that  he  dwelleth  in  Christ,  shall  walk  as 
Christ  walked.” 

Matthew  arose,  and  left  his  tollship,  and  followed  Christ, 
because  with  invisible  stimulation  he  instructed  his  mind,  as 
he  with  his  word  called  him  from  without.  “ Matthew  then 
prepared  a great  feast  for  Jesus,  and  invited  him  to  his 
house.”  He  prepared  him  an  entertainment  in  his  house, 
but  be  prepared  him  a much  more  thankworthy  feast  in  his 
heart,  by  belief  and  true  love,  as  he  himself  said,  “ I stand  at 
the  door  knocking,  and  whosoever  heareth  my  voice,  and 
openeth  the  door  to  me,  I will  go  in  to  him,  and  feast  with 


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NATALE  SANCTI  MATHEI. 


him,  and  mid  him  gereordige  and  he  mid  me.”  God  af&ndaS 
aelces  mannes  heortan,  and  se  Se  underfehS  his  neosunge  raid 
godum  willan,  se  biS  gereordod  wiSinnan  }mrh  gife  )>8es 
Halgan  Gastes  j and  God  wunaS  mid  him,  gif  he  on  g5dum 
weorcum  Surh  wunaS. 

pa  sunder- halgan  and  Sa  boceras,  J>e  beciddon  pae t Crist 
mid  pm  synfullum  mannum  hine  gereordode,  waeron  raid 
twyfealdum  gedwylde  befangene,  forSan  Se  hi  J>aes  Haelendes 
mildheortnysse  on  Sam  synfullum  hyrwdon,  and  hi  sylfe 
rihtwise  tealdon.  Drihten  him  cwaeS  to,  “ Ne  behofiaS  Sa 
halan  nanes  laeces,  ac  Sa  untruman.”  He  is  ‘ Haelend  * ge- 
haten,  forSan  "pe  he  haelS  aegSer  ge  manna  lichaman  ge  heora 
sawle  5 and  forSi  he  com  to  mancynne,  paet  he  wolde  Sa  syn- 
fullan  gerihtlaecan,  and  heora  sawla  gehaelan.  “ Se  Se  Wen'S 
J>aet  he  hSl  sy,  se  is  unhal.”  paet  is,  se  Se  truwaS  on  his 
agenre  rihtwisnysse,  ne  hogaS  he  be  Sam  heofenlican  laece- 
dome. 

He  cwaeS,  “ FaraS,  and  leorniaS  hwaet  }>aet  maene,  Ic  wylle 
mildheortnysse,  and  na  offrunge.”  pis  cwaeS  sum  witega, 
£rSan  Se  Crist  to  men  geboren  wurde.  -Ne  biS  Gode  nan 
offrung  ne  n Sn  lac  gecweme  buton  mildheortnysse.  Deah  pe 
sum  waelhreowa  Gode  Kc  geoffrige,  ne  biS  heo  Gode  and- 
fenge,  buton  he  his  waelhreawnysse  awurpe,  and  mildheort- 
nysse lufige.  pa  Iudeiscan  wuldrodon  on  heora  slicura 
offrungum,  and  Crist  saede  peat  him  waere  leofre  HSe  heortan, 
and  het  hi  forSi  leornian  hwaet  se  witega  maende  mid  See  re 
clypunge.  Gode  is  swiSe  leof  J>aet  h§  mancynne  myltsige, 
and  him  is  leofre  J>ae t he  ds  miltsige  Surh  sumne  intingan, 
Sonne  he  fis  for  urum  scyldum  geniSerige ; and  Sa  mildheort- 
nysse pe  him  is  gecyndelic,  Sa  he  wile  habban  set  Us  swiSor 
pmne  ure  lac. 

He  cwaeS,  “ Ne  com  ic  na  to  cly pigenne  Sa  rihtwisan,  ac 
Sa  synfullan  to  d&lbote.”  Da  synfullan  he  gebigS  to  d^ed- 
bote,  and  Sa  rihtwisan  he  geeacnaS  mid  maran  rihtwisnysse. 
Ne  clypaS  he  Sa  him  to  Se  hi  sylfe  rihtwise  taliaS,  swilce 


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him  and  he  with  me.”  God  tries  the  heart  of  every  man, 
and  he  who  receives  his  visitation  with  good  will,  will  be 
feasted  within,  through  the  grace  of  the  Holy  Ghost ; and 
God  will  dwell  with  him,  if  he  persist  in  good  works. 

The  pharisees  and  the  scribes,  who  complained  that  Christ 
ate  with  sinful  men,  were  possessed  with  a twofold  error ; be- 
cause they  blamed  Christ’s  mercy  on  the  sinful,  and  accounted 
themselves  righteous.  The  Lord  said  to  them,  “ The  hale 
need  no  leech,  but  the  sick.”  He  is  called  Healing,  because 
he  heals  both  the  bodies  of  men  and  their  souls ; and  he  came 
to  mankind,  because  he  would  direct  the  sinful,  and  heal  their 
souls.  “ He  that  thinks  he  is  whole,  is  sick.”  That  is,  he 
who  trusts  in  his  own  righteousness,  is  not  solicitous  for  hea- 
venly medicament. 


He  said,  “ Go,  and  learn  what  that  means,  I will  have 
mercy,  and  not  offering.”  This  a prophet  said,  before  Christ 
was  born  as  man.  To  God  no  offering  nor  any  gift  will  be 
pleasing  without  mercy.  Though  some  cruel  tyrant  offer  a 
gift  to  God,  it  will  not  be  acceptable  to  God,  unless  be  cast 
away  his  cruelty,  and  love  mercy.  The  Jews  gloried  in  their 
lawful  offerings,  and  Christ  said  that  a tender  heart  was 
dearer  to  him,  and,  therefore,  bade  them  learn  what  the  pro- 
phet meant  by  that  exclamation.  It  is  very  pleasing  to  God 
to  have  mercy  on  mankind,  and  it  is  more  pleasing  to  him  to 
have  mercy  on  us  for  some  cause,  than  to  condemn  us  for 
our  sins ; and  the  mercy  which  is  congenial  to  him  he  will 
have  from  us  rather  than  our  gifts. 

He  said,  “ I came  not  to  call  the  righteous,  but  the  sinful 
to  repentance.”  The  sinful  he  inclines  to  repentance,  and 
the  righteous  he  increases  with  more  righteousness.  He  calls 
not  unto  him  those  who  account  themselves  righteous,  such 


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PASSIO  EIUSDEM. 


swa  Sa  sunder-halgan  waeron,  J>e  mid  Sudan  ceorodon  Jraet  he 
mid  Sam  synfullum  set.  Eal  mennisc  wses  synfull,  ac  Drihten 
gerihtwisode,  buton  geearnungum,  {Surh  his  gife,  Sa  Se  he 
geceas,  swa  swa  he  dide  }>ysne  godspellere  Matheum,  {Se  we 
nu  to-dseg  wurBiaS.  He  wees  bedofen  on  deoppre  nyten- 
nysse  woruldlicra  gewilnunga,  ac  Drihten  hine  setbrsed  of 
%am  fenlicum  adelan  to  heofenlicnm  ge{$inc{Sum,  and  hine 
gesette  eallum  {Seodum  to  godspellere.  Sy  him  }?aes  wuldor 
a on  ecnysse.  Amen. 

PAS8IO  EIUSDEM. 

DES  ylca  apostol  and  godspellere  becdm,  Jmrh  Godes  6ande, 
sefter  Drihtnes  Gpstige  to  heofenum,  to  Ethiopian,  jraet  is 
{Saera  Silhearwena  rice,  and  gemette  j>aer  twegen  drymen, 
Zoroes  and  Arfaxa®,  dweliende  J?aet  folc  mid  heora  drycraefte. 
Hwaet  {Sa  Matheus  arasode  heora  deofles  crseft,  and  ealle  {Sa 
gehselde  )>e  hi  alefedon,  and  fela  o{Sre  untrume  ]?aerto-eacan, 
jmrh  J>aes  Hselendes  naman,  J>e  hine  {Sider  asende. 

An  j?ae s cynges  cnihta  wses  ser  afaren  to  Hierusalem,  and 
wear®  be  wege,  {Surh  Godes  apostol  Philippum,  gefullod,  se 
underfeng  ]?one  godspellere  Matheum  mid  ealre  estfulnysse, 
and  hine  axian  ongann,  “ La  leof,  sege  me  hGmeta  canst  {$u, 
nu  ®u  eart  Ebreisc,  Grecisc  gereord,  and  Egyptisc,  and  eac 
Ethiopisc?”  Matheus  andwyrde,  uEal  middaneard  hsefde 
Sne  spraece,  aerSan  {Se  seo  dyrstignys  asprang  sefter  Noes 
flode,  j^set  men  woldon  him  aneran  swa  heahne  stypel,  pset 
his  hrof  astige  to  heofenum ; ac  se  iElmihtiga  towearp  heora 
anginn,  swa  ]?aet  h€  forgeaf  aelcum  {Saera  wyrhtena  synderlic 
gereord,  and  heora  nan  nyste  hwaet  oSer  gecwse®.  Eft 
sy{S$an,  )?aes  iElmihtigan  Godes  Sunu,  Jra{Sa  he  wolde,  coni  to 
middanearde,  and  taehte  mid  hwilcere  getimbrunge  we  sceolon 
to  heofonuin  astigan,  and  asende  ds  his  apostolum  )>one 
Halgan  Gast  of  heofenum  on  fyres  hiwe,  se  us  onaelde  swa 


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as  the  pharisees  were,  who  murmured  with  envy  because  he 
ate  with  the  sinful.  All  human  kind  was  sinful,  but  the  Lord 
justified,  without  merits,  through  his  grace,  those  whom  he 
chose,  as  he  did  this  evangelist  Matthew,  whom  we  now  to- 
day honour.  He  was  steeped  in  the  deep  barbarism  of 
worldly  ^cupidity,  but  the  Lord  drew  him  from  the  fenlike 
niud  to  heavenly  honours,  and  set  him  as  an  evangelist  to  all 
nations.  Be  to  him  therefore  glory  to  eternity.  Amen. 


PA88ION  OP  THE  SAME. 

THIS  same  apostle  and  evangelist  came,  through  the  sending 
of  God,  after  the  Lord’s  ascension,  to  Ethiopia,  that  is  the 
kingdom  of  the  Silhearwas,  and  found  there  two  wizards, 
"Zaroes  and  Arphaxat,  misleading  the  people  with  their  sor- 
cery. Whereupon  Matthew  exposed  their  devil’s  craft,  and 
healed  all  that  they  had  afflicted  with  disease,  and  many  other 
sick  in  addition  thereto,  in  the  name  of  Jesus,  who  sent 
them  thither. 

One  of  the  king’s  servants,  who  had  before  journeyed  to 
Jerusalem,  and  was  baptized  on  the  way  by  God’s  apostle 
Philip,  received  the  evangelist  Matthew  with  all  devotedness, 
and  began  asking  him,  “ Sir,  tell  me  how  dost  thou,  who  art 
a Hebrew,  know  the  Greek  tongue,  and  the  Egyptian,  and 
also  the  Ethiopic?”  Matthew  answered,  “All  the  world 
had  one  speech,  before  the  audacity  sprang  up  after  Noah’s 
flood,  that  men  would  raise  them  so  high  a tower,  that  its 
roof  should  mount  to  heaven ; but  the  Almighty  overthrew 
their  undertaking,  so  that  he  gave  to  each  of  the  workmen  a 
separate  language,  and  not  one  of  them  knew  what  another 
said.  Afterwards,  the  Son  of  Almighty  God,  when  he  willed 
it,  came  to  the  world,  and  taught  with  what  building  we 
should  ascend  to  heaven,  and  sent  to  us  his  apostles  the  Holy 
Ghost  from  heaven  in  semblance  of  fire,  which  heated  us  as 


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swa  fyr  de3  isen,  and  Us  forgeaf  ingehyd  ealles  wisdomes  and 
ealra  gereorda  J>yssere  worulde.  And  to  sura  hwilcere  leode 
swa  we  cuma3,  we  cunnon  3aere  gereord,  na  medemlice  ac 
fulfremedlice.” 

iEfter  J>yssere  spraece  comon  3a  dryrnen,  and  haefdon  him 
mid  twegen  ormaete  dracan,  3aera  orSung  acwealde  earme 
mennisc : ac  se  apostol  Matheus  }>a  dracan  geswefode,  and 
si33an  of  Sam  lande  adraefde,  swa  \rmt  hi  naefre  si33an  )>aer 
gesewene  naeron.  iEfter  3isum  Jxerrihte  gewat  J>aes  cynges 
sunu,  and  3a  dry  men  stodon  aet  his  forj?si3e,  leasetende  ]>tet 
hi  woldon  hine  eft  to  life  araeran.  Da3a  him  J>aes  ne  speow, 
•5a  saedon  hi  3am  cyninge,  }>aet  he  waere  gelaeht  to  heora 
godum,  and  sceolde  beSn  £n  3aera  goda,  and  he  wurSe  waere 
)>aet  him  man  worhte  anlicnysse,  and  tempi  araerde.  paes 
cynges  cniht  3a,  ser5e  haefde  geinnod  Jnme  godspellere  Ma- 
theum  aet  his  huge,  s£de  3iere  cwene  be  him.  Se  cyning  3a, 
Eglippus,  sende  his  arwur3ostan  3egenas  to  3am  apostole, 
and  hS  com  3a,  and  }?one  ae3eling  Eufranon,  on  Drihtnes 
naman,  of  dea3e  araerde.  To  3yssere  daede  wear3  Jraes  cynges 
heorte  ablicged,  and  h€  het  his  leode  cuman  and  hi  gebiddan 
to  3am  apostole,  cwae3  J>aet  he  god  waere  on  mannes  hiwe 
lutiende. 

Da  com  j?ae s landes  menigu  mid  leohtfatum  and  mid 
taperum,  mid  store  and  u\id  mislicuni  offrungum;  woldon 
3am  godspellere  swa  swa  gode  offrian.  Hwaet  3a  Matheus 
hi  3isum  worduin  gespraec,  “ Ne  eom  ic  na  god,  ac  ic  eotn 
Godes  3eowa,  se  asende  me  to  eow,  }>aet  ge  bugon  fram  eow- 
erum  hae3engilde  to  3am  so3an  Scyppende,  se3e  ana  is  God. 
Nima3  eower  gold  and  eower  seolfor,  J?e  ge  me  beoda3,  and 
fara3  and  ar£ra3  J>am  JElmihtigan  Gode  tempel,  and  gadria3 
eow  3aer  to  gehyrenne  Godes  word.”  Hwaet  3a  sixtig  3usend 
manna  ferdou  to  3an  weorce,  and  binnon  3ritig  daga  }>set 
tempel  geendodon.  Matheus  3a  se  apostol  sceop  3aere  cyrcan 
naman  ‘ Resurrectio/  jraet  is  ‘iErist,’  forSan  3e  3urh  3aes 
ae3elinges  aerist  waes  se  intinga  Jmb re  cyrcan  getimbrunge. 


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PASSION  OF  THE  SAME. 


4T5 


fire  does  iron,  and  gave  us  knowledge  of  all  the  wisdom  and 
all  the  languages  of  this  world.  And  to  whatsoever  people 
we  come,  we  know  their  language,  not  incompletely  but 
perfectly.” 

After  this  speech  came  the  wizards,  and  had  with  them 
two  immense  dragons,  the  breath  of  which  killed  the  mise- 
rable people  : but  the  apostle  Matthew  lulled  tie  dragons  to 
sleep,  and  afterwards  drove  them  out  of  the  land,  so  that  they 
were  never  afterwards  there  seen.  After  this  the  king’s  son 
suddenly  died,  and  the  wizards  stood  by  at  his  decease,  pre- 
tending that  they  would  raise  him  again  to  life.  When  they 
did  not  succeed  in  this,  they  then  said  to  the  king,  that  he 
was  taken  to  their  gods,  and  should  be  one  of  their  gods, 
and  that  he  was  worthy  that  an  image  were  made  to  him  and 
a temple  raised.  The  king’s  servant  then,  who  had  enter- 
tained the  evangelist  Matthew  at  his  house,  spake  to  the 
queen  concerning  him.  The  king  then,  Egyppus,  sent  his 
most  venerable  thanes  to  the  apostle,  and  he  came,  and,  in 
the  name  of  the  Lord,  raised  the  prince  Eufiranan  from 
death.  At  this  deed  the  heart  of  the  king  was  amazed,  and 
he  commanded  his  people  to  come  and  worship  the  apostle, 
saying  that  he  was  a god  concealed  under  the  form  of  a man. 

Then  came  the  multitude  of  the  land  with  lamps  and  with 
tapers,  with  frankincense  and  with  divers  offerings;  they 
would  offer  them  to  the  evangelist  as  to  a god.  Whereupon 
Matthew  spake  to  them  in  these  words,  “ I am  not  a god, 
but  I am  a servant  of  God,  who  hath  sent  me  to  you,  that  ye 
may  turn  from  your  idolatry  to  the  true  Creator,  who  alone 
is  God.  Take  your  gold  and  your  silver,  which  ye  offer  to 
me,  and  go  and  raise  a temple  to  the  Almighty  God,  and 
gather  yourselves  there  to  hear  God’s  word.”  Thereupon 
sixty  thousand  men  went  to  the  work,  and  within  thirty  days 
finished  the  temple.  Matthew  the  apostle  then  gave  to  the 
church  the  name  of  ‘ Resurrectio,'  that  is  * Resurrection,’ 
because  through  the  prince’s  resurrection  was  caused  the 
building  of  the  church. 


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476 


PASSIO  EIUSDEM. 


On  ^fiere  cyrcan  wunode  se  godspellere  Sreo  and  twenty 
geara,  and  gehfidode  maessepreostas  and  diaconas,  and  on  ge- 
hwilcum  burgum  biscopas  gesette,  and  fela  cyrcan  araerde. 
Se  cyning  Eglippus  wearS  gefullod,  and  his  gebedda  Eufe- 
nissa,  and  heora  sunn  Eufranon,  seSe  J>«r  araered  waes,  and 
his  swuster  Effigenia,  seo  Surhwunode  on  maegShade  for 
Cristes  lufan*  pa  twegen  drfmen,  Zoroes  and  ArfaxaS, 
wurdon  gescynde  of  Sam  earde,  swa  hraSe  swa  se  sealing  of 
deaSe  aras.  Langsum  is  to  reccenne  hfi  fela  blinde  se  apostol 
onlihte,  o]>ye  hfi  fela  bedredan  he  gehaelde,  hfi  fela  reoflige  he 
geclaensode,  hfi  fela  wfide  hfi  gebrohte  on  gewitte,  hfi  fela 
deade  hfi  ar£rde,  and  hfi  cristen  se  cyning  wear®,  and  hfi 
eawfaest  seo  aepele  cwfin,  and  hfi  estfiiU  eal  Jraes  cyninges  folc. 
Das  race  we  laetaS  for  Saere  langsumnysse,  and  we  willaS  eow 
secgan  j^ees  halgan  godspelleres  Srowunge. 

Se  cyning  Eglippus  leofode  his  Iff  on  eawfiestre  droht- 
nunge,  and  on  fulre  ylde  ferde  to  Gode,  and  his  broSor  sunu 
Irtacus,  yfele  geworht  man,  feng  to  his  lice.  Se  wolde 
niman  his  magan  to  wife,  £aes  cyninges  dohtor,  seoSe  waes  to 
abbudissan  gehfidod  ofer  ma  Sonne  twain  bund  maedenum, 
and  behfit  f?am  apostole  healf  his  itce,  gif  hfi  mihte  hi  gebigan 
to  his  synscipe.  pa  hfit  se  apostol  Sone  cyning  cuman  to 
cyrcan  mid  his  folce,  and  ealle  Sa  maedenu  samod*  Hi  Sa 
comon,  swa  heora  gewuna  waes,  and  se  apostol  him  eallum 
s£de  hwaet  gebyraS  to  sinscipe,  hwaet  to  wydewan  hade, 
hwaet  to  maegShfide,  and  hwaet  to  aelces  mannes  Seawum  Se 
on  Godes  gelaSunge  mid  geleafan  wunaS.  And  cwaeS  Sa  set 
nextan,  paet.  Gif  hwa  cyninges  bryde  gewemde,  h«t  hfi 
wyrSe  waere  \>&t  hine  man  on  byrnendum  ligum  bescufe. 
“ pu  min  leofe  beam,  Irtace,  nu  Su  wast  J>aet  Effigenia,  Sines 
foregengan  dohtor,  is  Heofenlican  Cynges  bryd,  and  mid 
halig  refte  gehalgod : hfi  miht  Su  J>am  iBlmihtigan  his  bfyde 
beniman,  and  Sinum  sinscipe  geSeodan ?'*  Irtacus  Sa  wearS 
swiSe  geyrsod,  and  Sonon  swa  gewfit. 

Da  astrehte  seo  abbudisse  Effigenia  hi  aet  }>aes  apostoles 


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PASSION  OF  THE  SAME. 


47  7 


In  that  church  the  evangelist  dwelt  three  aud  twenty  years, 
and  ordained  mass-priests  and  deacons,  and  set  bishops  in 
every  city,  and  raised  many  churches.  The  king  Egyppus 
was  baptized,  aud  his  consort  Eufenissa,  and  their  son 
Eufranan,  who  had  there  been  raised,  and  his  sister  Effi- 
genia,  who  continued  in  maidenhood  for  love  of  Christ.  The 
two  wizards,  Zaroes  and  Arphaxat,  were  driven  from  the 
country,  as  soon  as  the  ppnce  had  arisen  from  death.  Long 
is  it  to  relate  how  many  blind  the  apostle  enlightened,  or  how 
many  bedridden  he  healed,  how  many  lepers  he  cleansed, 
how  many  mad  he  brought  to  their  wits,  how  many  dead  he 
raised,  and  how  Christian  the  king  became,  and  how  pious 
the  noble  queen,  and  how  devout  all  the  king’s  folk.  This 
narrative  we  leave  for  its  longsomeness,  and  we  will  recount 
to  you  the  holy  evangelist’s  passion. 

The  king  Egyppus  lived  his  life  in  pious  tenour,  and  in  full 
age  went  to  God,  and  his  brother’s  son  Hyrtacus,  an  evil-con- 
ditioned man,  succeeded  to  his  kingdom.  He  would  take  his 
kinswoman  to  wife,  the  king’s  daughter,  who  bad  been 
ordained  as  abbess  over  more  than  two  hundred  maidens, 
and  promised  the  apostle  half  his  kingdom,  if  he  could  iucline 
her  to  wedlock  with  him.  Then  the  apostle  bade  the  king 
come  to  church  with  his  folk,  and  all  the  maidens  also.  They 
came  then,  as  was  their  wont,  and  the  apostle  said  to  them 
all  what  is  befitting  to  wedlock,  what  to  widowhood,  what  to 
maidenhood,  and  what  to  the  duties  of  every  man  who  with 
belief  continues  in  God’s  church.  And  said  at  last,  that.  If 
any  one  defiled  the  king’s  bride,  he  would  be  worthy  to*  be 
thrust  into  burning  flames.  “ Thou  my  dear  son,  Hyrtacus, 
now  thou  knowest  that  Effigenia,  thy  predecessor’s  daughter, 
is  the  bride  of  the  Heavenly  King,  and  hallowed  with  the 
holy  veil : how  canst  thou  take  his  bride  from  the  Almighty, 
and  join  her  with  thee  in  wedlock  ?”  Hyrtacus  then  became 
extremely  wroth,  and  so  departed  thence. 

Then  the  abbess  Effigenia  stretched  herself  at  the  apostle’s 


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478 


PASSIO  EIUSDEM. 


fotum  aetforan  ealluin  {Sam  folce,  and  cwaeS,  “ Ic  bidde  Se, 
Jmrh  Sone  God  Se  Se  to  apoatole  geceas,  ^aet  Su  asette  Si ne 
hand  ofer  me  and  ofer  ealle  Sas  gehEdod&n  maedenu,  and  ge- 
bletsa  fi a,  )>aet  we  magon  aetberstan  San  Se  Us  ge  by  simian 
wile.”  Matheus  Sa,  truwigende  on  his  Drihtne,  lede  halig 
reft  ofer  hire  heafod,  and  ofer  ealra  Saera  maedena  heafdu  pe 
hire  mid  weeron,  mid  pyssere  bletsunge,  “ God  iElmihtig, 
lichamena  Scyppend  and  sawla  BI*wend,  )m  Se  nEne  ylde  ne 
naenne  hSd  ne  forsihst ; ac  Su  eart  ealra  Scyppend,  and  gelice 
Alysend ; geheald  pas  Sine  pinena  wiS  aelcere  gewemmed- 
nysse,  and  gestrEnga  hi  on  halgum  maegnum,  paet  hi  mid 
wulder-beage  eces  maegShEdes  to  Sines  Suna  Haelendes 
Cristes  claenan  gepeodnysse  becuman  rnoton/*  iEfter  pissere 
bletsunge  and  menigfealdre  tihtinge,  maessode  se  apostol  Sam 
folce,  and  hi  siSSau  ham  gewendon ; ac  se  apostol  belEf  bin* 
non  Sam  temple,  hine  gebiddende  set  Sam  halgan  weofode. 

pa  sende  se  waelhreowa  cyning  Irtacus  aenne  cwellere  to 
Sam  apostole,  paet  he  hine  acwellan  sceolde.  Witodlice  SaSa 
hS  stSd  on  his  gebedum,  astrehtum  handum,  pa  Syde  se 
cwellere  hine  baeftan  mid  atdgenum  swurde,  and  hine  swa 
gemartirode.  pus  wearS  se  apostol  and  godspellere  Matheus 
on  Sisum  daege  gemartirod,  and  his  halige  sawul  gewende  to 
heofenan  nee  to  Haelende  Criste.  pa  wear®  paet  cristen  folc 
swiSe  astyred  for  Sees  apostoles  siege,  and  woldon  forbaeraan 
inne  pone  Erleasan  cyning,  ac  Sa  eawfaestan  maessepreostas 
and  diaconas  hf  earfoSlice  gestildon.  past  halige  maeden, 
Effigenia,  aspende  hire  gold  and  hire  seolfor,  and  araerde 
cyrcan  Sam  apostole  to  wurSmynte,  and  Sa  lafe  Searfiim 
daelde. 

Da  asende  se  cyning  Irtacus  aeSelbSrene  wif  to  Sam 
maedene  Effigenian,  paet  hi  hi  forspeonon  to  his  lustum ; ac 
SaSa  hi  ne  mihton  hire  mSd  to  Sam  gebigan,  pa  dypode  se 
cyning  him  drfmen  to,  and  wolde  mid  drycraefte  hi  to  his 
willan  geweman.  Eft  SaSa  him  pyses  ne  speow,  Sa  bet  he 
ontendan  eal  hire  botl,  paer  heo  mid  hire  nuedenum  on  ge- 


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PASSION  OF  THE  SAME. 


479 


feet  before  all  the  people,  and  said,  “ I pray  thee  by  the  God 
that  hath  chosen  thee  for  apostle,  that  thou  set  thine  hand 
over  me  and  over  all  these  consecrated  maidens,  and  bless 
us,  that  we  may  escape  from  him  who  will  dishonour  us.” 
Matthew  then,  trusting  in  his  Lord,  laid  a holy  veil  over  her 
head,  and  over  the  heads  of  all  the  maidens  that  were  with 
her,  with  this  blessing,  “ God  Almighty,  Creator  of  bodies 
and  Inspirer  of  souls,  thou  who  despisest  not  any  age  nor 
any  condition ; for  thou  art  of  all  Creator,  and  likewise  Re- 
deemer ; preserve  these  thine  handmaids  against  all  pollu- 
tion, and  strengthen  them  in  holy  virtues,  that  they  with  the 
glory-crown  of  eternal  maidenhood  may  come  to  the  pure 
fellowship  of  thy  Son  Jesus  Christ.”  After  this  blessing  and 
manifold  exhortation,  the  apostle  massed  to  the  folk,  and 
they  then  went  home;  but  the  apostle  remained  within  the 
temple,  praying  at  the  holy  altar. 

Then  sent  the  bloodthirsty  king  Hyrtacus  an  assassin  to 
the  apostle,  that  he  might  slay  him.  While  then  he  was 
standing  at  his  prayers,  with  outstretched  bands,  the  assassin 
stabbed  him  from  behind  with  a drawn  sword,  and  so  mar- 
tyred him.  Thus  was  the  apostle  and  evangelist  Matthew 
martyred  on  this  day,  and  his  holy  soul  went  to  the  kingdom 
of  heaven  to  Jesus  Christ.  Then  were  the  Christian  folk 
greatly  stirred  for  the  slaying  of  the  apostle,  and  they  would 
burn  the  impious  king  in  his  house,  but  the  pious  mass- 
priests  and  deacons  stilled  them  with  difficulty.  The  holy 
maiden,  Effigenia,  spent  her  gold  and  her  silver,  and  raised 
a church  in  honour  of  the  apostle,  and  distributed  the  re- 
mainder to  the  poor. 

Then  the  king  Hyrtacus  sent  noble-born  women  to  the 
maiden  Effigenia,  that  they  might  seduce  her  to  his  desires ; 
but  when  they  could  not  incline  her  mind  thereto,  the  king 
called  wizards  to  him,  and  would  by  sorcery  corrupt  her  to 
his  will.  Afterwards,  when  this  did  not  succeed,  be  gave 
order  to  set  fire  to  all  her  house,  where  she  with  her  maidens 


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480  PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  IUDE. 


bedum  8urhwunode.  Hwst  J>aet  fyr  8a  barn  onbutan  '8am 
botle,  ac  8aerrihte  aeteowode  Godes  engel  mid  8am  apostole 
Matheo,  and  cwae8  to  J?am  maedene,  “ Beo  8u  anraede,  Effi- 
genia,  and  unforht ; Jus  fyr  sceal  gecyrran  to  |?am  8e  hit 
asende.”  Hwaet  8a  Drihten  araerde  micelne  wind,  and  se  ge- 
laehte  ealne  Jrone  lig,  and  abaer  hine  to  8aes  cyninges  botle, 
swa  J>aet  him  ne  belaefde  nan  )>ing  unforburnen,  and  he  sylf 
earfo81ice  )>am  fyre  aetbaerst.  Him  waere  swa-8eah  betere 
J>aet  he  forburne  )>onne  he  aetburste ; for8an  8e  his  ancenneda 
sunu  sona  awedde,  and  hine  syifiie  gestod  seo  miccle  co8u 
\>e  laecas  hata8  elefantinus  morbus,  mid  8aere  he  wees  ofset 
fram  8am  hnoile  ufan  08  his  fotwylmas  neo8an.  He  geseah 
8a  J?aet  hine  ne  mihte  nfin  laece  gehaelan,  and  sette  his  swurdes 
ord  togeanes  his  inno8e,  and  feol  him  on  uppon,  J?aet  him 
8urheode.  Rihtlice  swa,  J>aet  he  him  aetforan  underfenge  aet 
his  agenum  handum,  j>aet  J?aet  he  don  het  J^am  halgan  apostole 
aet  his  baece ! 

paet  folc  Jwi  gesette  Effigenian  bro8or,  Ueor  gehaten,  to 
cyninge,  se8e  waes  &x  gebletsod  aet  J>aes  apostoles  handum. 
Se  rixode  on  8am  cynerice  8reo  and  sixtig  geara,  and  si88an 
sette  his  aenne  sunu  to  ealdormen,  and  o8erne  to  cyninge. 
paet  rice  wunode  si88an  on  so8um  geleafan  08  Jrisne  and- 
werdan  daeg,  J?am  iElmihtigan  to  lofe,  se8e  is  ealra  leoda 
Cyning.  peer  beo8  gefremode  fela  wundra  gelome,  8urh 
geearnunge  J>aes  eadigan  apostoles,  8urh  Godes  mihte,  man- 
num  to  frofre.  Sy  J>aes  Gode  lof  a on  ecnysse.  Amen. 


V.  KL.  NOVEMB. 

PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  IUDE. 

MEN  8a  leofostan,  we  wylla8  eow  secgan  J>aera  apostola  8rc- 
wunge  8e  we  nu  to-daeg  wur8ia8,  Simonbs  and  Iudan. 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  481 


were  continually  at  prayers.  Whereupon  the  fire  burnt  about 
the  house,  but  straightways  God’s  angel  appeared  with  the 
apostle  Matthew,  and  said  to  the  maiden,  “Be  steadfast, 
Effigenia,  and  fearless;  this  fire  shall  return  to  him  that 
sent  it/9  Whereupon  the  Lord  raised  a great  wind,  and  it 
caught  all  the  flame,  and  bare  it  to  the  king’s  dwelling,  so 
that  there  remained  nothing  to  him  unburnt,  and  he  himself 
with  difficulty  escaped  from  the  fire.  Yet  better  had  it  been 
for  him  to  have  been  burnt  than  to  have  escaped;  for  his 
only-begotten  son  forthwith  became  mad,  and  the  great  dis- 
ease attacked  himself,  which  leeches  call  elephantinus  morbus, 
with  which  he  was  afflicted  from  the  crown  above  to  the  soles 
of  his  feet  below.  He  saw  then  that  no  leech  might  heal 
him,  and  set  his  sword’s  point  against  his  belly,  and  fell  upon 
it,  so  that  it  pierced  him  through.  Rightly  so  that  he  should 
receive  that  before  him  at  his  own  hands,  which  he  had  com- 
manded to  be  done  to  the  holy  apostle  behind  his  back ! 

The  people  then  set  Effigenia’s  brother,  called  Ugor,  as 
king,  who  had  before  been  blessed  at  the  apostle’s  hands. 
He  reigned  in  the  kingdom  sixty-three  years,  and  afterwards 
set  his  one  son  as  ealdorman,  and  the  other  as  king.  That 
kingdom  has  since  continued  in  true  belief  until  this  present 
day,  to  the  praise  of  Almighty  God,  who  is  of  all  nations 
King.  There  are  performed  mauy  miracles  frequently, 
through  the  merit  of  the  blessed  apostle,  through  might  of 
God,  for  comfort  to  men.  Be  therefore  praise  to  God  to  all 
eternity.  Amen. 


OCTOBER  XXVIII. 

THE  PASSION  OF  THE  HOLY  APOSTLES  SIMON  AND  JUDE. 

MEN  most  beloved,  we  will  say  to  you  the  passion  of  the 
apostles  whom  we  to-day  honour,  Simon  and  Judb. 
hom.  VOL.  II.  2 i 


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482  PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  1UDE. 


Hi  ferdon,  Jmrh  wissunge  J>aes  Halgan  Gastes,  to  ’Sam  earde 
J?e  is  gehaten  Persida,  and  )>aer  gemetton  Sa  twegen  drymeu, 
Zaroen  and  ArfaxaS,  pe  aetflugon  Sam  apostole  Matheo,  of 
Saera  Silhearwena  lande,  and  mid  mislicum  scyncraefton  |?®t 
folc  dwelodon.  pa  haefde  se  cyning  Xerxes  gecweden  gefeoht 
ongean  Sa  Indiscan,  and  sende  his  ealdorman  )mm  here  to- 
geanes.  Se  ealdorman  Sa  offrode  his  lac  J>am  haeSenum 
godum,  ac  Sa  deoflu  pe  on  Sam  anlicnyssum  sticodon  ne 
mihton  nane  andsware  syllan,  swa  swa  heora  gewuna  waes. 
©a  ferdon  hi  to  oSrum  deofolgiide,  and  pmr  befrunon,  hwT 
heora  godas  him  andwyrdan  ne  mihton  ? pa  andwyrde  se 
deofol,  and  cwaeS,  Jraet  heora  godas  ne  mihton  him  andsware 
syllan  for  Sam  twam  apostolum  Se  ]ner  cumene  wseron,  &n 
Saera  hatte  Simon,  oSer  Iudas.  “Das  habbaS  swa  micele 
mihte  fram  Gode,  Jwet  nan  deofol  ne  dear  on  heora  andwerd- 
nysse  sprecan.”  pa  het  se  ealdorman  Uuarardah  hi  him  to 
gelangian,  and  hi  befran  hwaet  hi  waeron,  oSSe  hwanon  hi 
comon,  oppe  hwi  hi  Sider  comon  ? Da  apostoli  cwajdon, 
“ We  sind  Ebreisce,  Hadendes  Cristes  J?eowan,  and  we  comon 
hider  for  eowere  haele,  pset  ge  eowere  deofolgild  forlaeton,  and 
oncnawon  pone  soSan  God  pe  on  heofonum  is.”  Da  dydon  hi, 
)mrh  J>aes  ealdormannes  bene,  past  Sa  deoflu  spraecon,  swa  swa 
heora  gewuna  w«s,  and  s«edon  pa&t  |?aer  waere  micel  gefeoht 
toweard,  and  on  aegSre  healfe  [manega]  sceoldon  feallan. 

Hwaet  Sa  apostoli  Sa  hlogon  )?«era  deofla  leasunga,  and  se 
ealdorman  cwaeS,  “ Me  stent  ege  Jjysse  andsware,  and  ge 
hlihaS.”  Da  apostoli  him  andwyrdon,  “Ablinne  Sin  ege, 
forSan  Se  sib  com  mid  ds  to  Sissere  scyre.  Beo  Se  stiile 
daeglanges  Sinre  fyrdinge,  and  to-merigen,  ymbe  undern, 
cumaS  Jrine  aerendracan  Se  Su  asendest,  and  cySaS  pe  Jwet  Sa 
Indiscan  willaS  beon  eowere  gafol-gylderas,  and  mid  ealre 
sibbe  eow  underSeodan.”  Hwaet  Sa  haeSengyldan,  Sa  Se 
]>aet  tempel  and  j?aera  goda  gymdon,  cwaedon  to  J?am  ealdor- 
men  mid  micclum  graman,  “ La  leof,  ne  scealt  Su  Sa  arwur- 
San  godas  Se  Se  soS  secgaS,  forseSn,  for  Sissera  leasra  manna 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  483 


They  went,  through  direction  of  the  Holy  Ghost,  to  the 
country  which  is  called  Persia,  and  there  met  the  two  wizards, 
Zaroes  and  Arphaxat,  who  had  fled  from  the  apostle  Matthew 
from  the  Ethiopians9  land,  and  with  divers  magic  arts  de- 
ceived the  people.  At  that  time  the  king  Xerxes  had  declared 
war  against  the  Indians,  and  sent  his  general  against  their 
army.  The  general  then  offered  his  gifts  to  the  heathen  gods, 
but  the  devils  that  abode  in  the  images  might  not  give  any 
answer,  as  had  been  their  wont.  They  then  went  to  another 
idol,  and  there  inquired,  why  their  gods  might  not  answer 
him  ? Then  the  devil  answered,  and  said,  that  their  gods 
might  not  give  him  an  answer  because  of  the  two  apostles 
that  were  come  there,  one  of  whom  was  named  Simon,  the 
other  Jude.  “ These  have  so  great  might  from  God,  that 
no  devil  dare  speak  in  their  presence."  Then  the  general 
Warardach  commanded  them  to  be  brought  to  him,  and  asked 
them  who  they  were,  or  whence  they  came,  or  why  they  came 
thither  ? The  apostles  said,  “ We  are  Hebrews,  servants  of 
Jesus  Christ,  and  we  are  come  hither  for  your  salvation,  that 
ye  may  forsake  your  idols,  and  know  the  true  God  that  is  in 
heaven."  They  did  then,  at  the  prayer  of  the  general,  so 
that  the  devils  spake,  as  was  their  wont,  and  said  that  a great 
fight  was  at  hand,  and  on  either  side  [many]  should  fall. 

Hereupon  the  apostles  laughed  at  the  devils’  leasings,  and 
the  general  said,  “ Awe  seizes  me  through  this  answer,  and 
ye  laugh."  The  apostles  answered  him,  “Let  thine  awe 
cease,  for  peace  is  come  with  us  to  this  province.  Be  still 
for  a day’s  space  from  thy  march,  and  to-morrow,  about  the 
third  hour,  thy  messengers  will  come  whom  thou  hast  sent, 
and  announce  to  thee  that  the  Indians  will  be  your  tribu- 
taries, and  with  all  peace  submit  to  you."  Hereupon  the 
idolaters,  who  had  care  of  the  temple  and  the  gods,  said  to 
the  general  with  great  anger,  “ O Sir,  thou  shouldst  not 
despise  the  venerable  gods  who  say  the  truth  to  thee,  because 

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484  PASSIO  SANCTORUM  APOSTOLORUM  SIMON1S  ET  IUDE. 


and  aelSeodigra  segene ; ac  bat  hi  healdan,  |>y-laes  Se  hi 
fleames  cepon.”  Da  andwyrde  se  heretoga,  “ Ic  hate  healdan 
hi  and  eow,  oSj>aet  heora  sagu  afandod  sy ; siSSan  we  witon 
bwilce  we  sceolon  gearwurSian,  hwilce  fordeman.” 

Hit  wearS  Sa  gel^st  on  merigen  swa  swa  Sa  apostoli  be- 
he  ton,  }>aet  Sa  bodan  comon  fram  Sam  Indiscum,  mid  gafole 
and  mid  fulre  sibbe.  pa  bet  se  ealdorman  ontelan  ormaete 
Ed,  and  wolde  Sa  haeSengildan  forbaernan,  Se  Sam  apostolum 
wiScwaedon  ; ac  Sa  apostoli  begen  hi  astrehton  set  )>&&  ealdor- 
mannes  fotum,  biddende  t hi  nieron  for  heora  intingan 
acwealde  : u We  comon  for  manna  hselSe  hider ; nu  6ind  we 
geSuhte  J>ae t we  men  acwellon,"  Hi  lagon  forS  astrehte, 
and  dydon  dust  uppon  heora  heafod.  Da  cwaeS  se  ealdor- 
man, “ Wundor  me  SiucS  eower  Singraden j and  hi  se&ldon 
sceattas  minum  Segenum,  to  ft  J^aet  ic  eow  cuce  forbaernde.” 
pa  apostoli  cwaedon,  “ pis  is  ures  lireowes  Cristes  regol. 
OSre  men  hatiaS  heora  fynd,  and  yfel  mid  yfele  forgyldaS, 
we  softice  lufiaS  ure  fynd,  and  |>am  teala  doS  J?e  txs  hatiaS.” 
Da  andwyrde  se  ealdorman,  “ GeSafiaS  hum  J>aet  man  ealle 
heora  aehta  eow  sylle.”  And  he  het  Sa  mid  Jram  worde 
sceawian  heora  aehta.  pa  wurdon  Saer  getealde  an  hund  J?ae ra 
haeSengylda  J>e  “Sees  temples  gymdon,  and  n£n  man  ne  mihte 
heora  aehta  gerfman,  on  golde  and  on  seolfre,  on  orfe  and  on 
reafe. 

Da  bead  se  ealdorman  Sa  aehta  )^am  apostolum,  ac  hi  wiS- 
socon,  Sus  cweSende,  “ Nis  us  alyfed  aehta  to  haebbenne  ofer 
eorSan,  forSan  Se  ure  aehta  sind  ece  on  beofenum,  Jwer  Saer 
undeadlicnys  ricsaS.”  Se  ealdorman  cwaeS,  “ UnderfoS  sum 
•Sing,  forSan  Se  ge  sind  aelSeodige  and  Searfan.”  pa  apostoli 
andwyrdon,  " Ne  sind  we  na  Searfan,  forSan  Se  we  habbaS 
heofenlice  welan.  Ac  gif  Su  wilt  |>aet  Jris  feoh  becume  to 
ftnre  sawle  Searfe,  todael  hit  'Sonne  Searfum  and  wanhalum, 
wydewum  and  steop-bearnum,  and  hafenleasum  gafelgyldrum: 


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THE  PA8SI0N  OF  THE  APOSTLES  SIMON  AND  JUDE.  485 


of  the  saying  of  these  lying  men  and  foreigners;  but  bid 
them  be  held,  lest  they  take  to  flight.”  Then  answered  the 
leader,  “ I will  order  them  and  you  to  be  held,  until  their 
saying  be  proved ; afterwards  we  shall  know  which  we  shall 
reverence,  which  condemn.” 

It  then  took  place  on  the  morrow  as  the  apostles  had  pro- 
mised, that  messengers  came  from  the  Indians,  with  tribute 
and  with  full  peace.  The  general  then  commanded  an  im- 
mense pile  to  be  kindled,  and  would  burn  the  idolaters,  who 
had  gainsaid  the  apostles;  but  both  the  apostles  stretched 
themselves  at  the  general's  feet,  praying  that  for  their  sake 
they  might  not  be  killed:  “We  are  come  hither  for  the 
salvation  of  men;  now  it  seems  to  us  that  we  kill  men.” 
They  continued  lying  prostrate,  and  put  dust  on  their  heads. 
Then  said  the  general,  “ Your  intercession  seems  to  me  a 
wonder ; and  they  gave  money  to  my  servants,  that  I might 
burn  you  alive.”  The  apostles  said,  “This  is  the  rule  of 
our  teacher  Christ.  Other  men  hate  their  foes,  and  requite 
evil  with  evil,  but  we  love  our  foes,  and  do  good  unto  them 
that  hate  us.”  The  general  then  answered,  “ Consent  at 
least  that  all  their  possessions  be  given  to  you.”  And  he 
then  with  that  speech  commanded  them  to  view  their  pos- 
sessions. There  were  then  reckoned  an  hundred  of  the 
idolaters  that  had  charge  of  the  temple,  and  no  man  could 
number  their  possessions  in  gold  and  in  silver,  in  cattle  and 
in  raiment. 

Then  bade  the  general  those  possessions  be  given  to  the 
apostles,  but  they  refused,  thus  saying,  “ It  is  not  allowed  us 
to  have  possessions  on  earth,  because  our  possessions  are 
eternal  in  heaven,  where  immortality  reigns.”  The  general 
said,  “ Receive  something,  because  ye  are  strangers  and 
poor.”  The  apostles  answered,  “ We  are  not  poor,  for  we 
have  heavenly  riches.  But  if  thou  wilt  that  this  money  turn 
to  thy  soul’s  need,  distribute  it  to  the  poor  and  the  sick,  to 
widows  and  step-children,  and  indigent  tributaries : but  we 


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486  PASSIO  SANCTORUM  APOSTOLORUM  SIMONiS  ET  IUDE. 


we  so151ice  ne  behofiaS  Jjyssera  eorSlicera  aehta;  ne  hi  ne 
magon  15am  sweltendan  men  heonon  folgian.”  Se  ealdorman 
15a  J>a  apostolas  mid  him  to  15ara  cyninge  Xerxes  gelaedde, 
and  tealde  him  be  endebyrdnysse  hfi  hit  geddn  w*es.  pa 
waeron  15a  foresaedan  drf  men  |?aer,  Zaroes  and  ArfaxalS,  and 
yfele  spraecon  be  15am  apostolum,  and  baedon  jraet  hi  moston 
heora  mihte  cy15an  on  sumum  mannum,  )>aet  se  cyning  gesawe 
hwaelSer  hi  soISfaeste  waeron. 

pa  het  se  cyning  clypian  him  to  unbesorge  men,  and  het  hi 
habban  geflit  wi15  15a  drymen  ; and  hi  dydon  15a,  mid  deofles 
craefte,  j?aet  hi  ealle  wurdon  addmbode,  and  cwaedon  to  15am 
cyninge,  “ pest  15u  wite  paet  we  sind  of  15aera  goda  getele,  we 
laeta$  hi  nu  sprecan,  ac  we  gedolS  paet  hi  gan  ne  magon.” 
pa15a  hi  15is  gedon  haefdon,  15a  cwaedon  hi  eft,  “ We  forgifalS 
him  nu  gang,  ac  we  do15  pset  hi  openum  eagum  naht  ne 
geseoli.”  DalSa  hi  15is  dydon,  15a  forhtode  15aes  cynges  heorte, 
and  15aes  ealdorman nes,  and  hyra  frynd  saedon,  )>aet  hi  ne 
sceoldon  15a  drymen  forseon,  pi-laes  15e  hi  J?as  lefunge  on  heora 
limum  gebrobton.  pa  gebrohte  se  ealdorman  15a  alefedan 
men  micclum  gedrehte  to  15am  apostolum,  and  cwae15,  <c  Ic 
haebbe  afunden  15a  menu  ]>e  eow  wylla15  l£ran,  and  taecan  hu 
ge  magon  )>aera  drfmanna  scincraeft  oferswilSau,  swa  J?aet  hi 
gescynde  heonon  fleo*S.”  Da  astrehton  hi  ealle  hi  aet  his 
fotum,  biddende  J>aet  he  }>aet  beh£t  mid  weorcum  gefylde.  pa 
ongunnon  15a  apostoli  hi  to  l£renne,  and  to  secgenne  hd 
Adam  for  his  ofergaegednysse  wearS  on  deofles  15eowdome 
gebroht,  and  pent  se  mildheorta  God  swa-15eah  forgeaf  }>am 
mannum  pe  hine  aenne  wurSia15,  J?aet  se  deofol  him  derian  ne 
maeg.  “ Nu  sind  ge  15urh  deofl  bepaehte,  ]>aet  ge  gelyfa15  on 
ydelum  anlicnyssum,  and  forlaetal?  eoweme  Scyppend  Jre  eow 
geworhte,  and  h€  forlaet  eow,  and  se  deofol  eow  tawode  )mrh 
his  drymen,  swa  swa  he  wolde,  forSan  15e  ge  ungebletsode 
waeron.  Behata$  nu  paet  ge  wylla15  ]>am  deofolgyldum  wi15- 
sacan,  and  )>one  so1$an  God,  ^e  eow  gesceop,  wurSian,  and  to 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  487 

need  not  these  earthly  possessions;  nor  may  they  follow 
hence  the  dying  tnan.”  The  general  then  led  the  apostles 
with  him  to  the  king  Xerxes,  and  recounted  to  him  in  detail 
what  had  taken  place.  Then  were  there  the  beforesaid  wizards, 
Zaroes  and  Arphaxat,  and  spake  evilly  of  the  apostles,  and 
prayed  that  they  might  show  their  might  on  some  men,  that 
the  king  might  see  whether  they  were  true. 

Then  the  king  commanded  unconcerned  men  to  be  called 
to  him,  and  commanded  them  to  have  a dispute  with  the 
wizards ; and  they  did  then,  with  the  devil's  craft,  so  that 
they  were  all  struck  dumb,  and  said  to  the  king,  “That  thou 
mayest  know  that  we  are  of  the  number  of  the  good,  we  will 
now  let  them  speak,  but  we  will  do  so  that  they  may  not  go,” 
When  they  had  done  this,  they  said  again,  “We  will  now 
give  them  the  power  of  going,  but  we  will  do  so  that  with 
open  eyes  they  see  nothing.”  When  they  had  done  this, 
the  king's  heart  feared,  and  the  general's,  and  their  friends 
said,  that  they  should  not  despise  the  wizards,  lest  they 
should  bring  this  lameness  on  their  limbs.  The  general  then 
brought  the  lamed  men  greatly  afflicted  to  the  apostles,  and 
said,  “ I have  found  men  who  are  willing  to  instruct  you,  and 
teach  how  ye  may  overcome  the  magic  of  the  wizards,  so  that 
they  flee  hence  confounded.”  Then  they  all  stretched  them- 
selves at  his  feet,  praying  that  he  would  fulfil  that  promise 
by  works.  The  apostles  then  begun  to  teach  them,  and  to 
say  bow  Adam  for  his  transgression  was  brought  in  the 
thraldom  of  the  devil,  and  that,  nevertheless,  the  merciful 
God  has  granted  to  those  men  who  worship  him  alone,  that 
the  devil  may  not  hurt  them.  “ Now  ye  are  deceived  through 
the  devil,  so  that  ye  believe  in  vain  images,  and  forsake  your 
Creator  who  wrought  you,  and  he  has  forsaken  you,  and  the 
devil  has  scourged  you  through  his  wizards,  as  he  would, 
because  ye  were  unblessed.  Promise  now  that  ye  will  re- 
nounce idols,  and  worship  the  true  God  who  created  you, 


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4 88  PAS8I0  SANCTORUM  APOSTOLORUM  SIMONIS  El'  IUDE. 


him  eow  gebiddan ; and  we  mearciaS  eowere  foran-heafdu 
mid  Cristes  rode-ULcne,  and  soSlice  hi  ne  magon  siSSan  eow 
oferswySan.** 

Da  astrehton  hi  ealle  hi  aet  Jraera  apostola  fotum,  Jros  cweS- 
ende,  “ DoS  buru  |>ae t hi  ne  magon  ure  tungan  gehremman, 
ne  (is  alefian ; and  beo  siSSan  Godea  grama  ofer  6s,  gif  we 
aefre  to  haeSenum  gylde  bugaS.”  Da  apostoli  Sa,  aefter  )nsum 
behate,  gebletsodon  }>a  gedrehtan  men,  and  hi  Gode  betaehton  ; 
and  se  ealdorman  hi  gelaedde  to  Sam  drf  mannum.  Da  woldon 
hi  don  swa  swa  hi  & dydon,  ac  hi  ne  mihton.  pa  clypodC 
En  }>sera  manna,  Zebeus  geliEten,  and  cwaeS  to  Sam  cyninge, 
“ Eala  )m  cyning,  J>as  fulan  wubta  pu  sceoldest  awurpan  of 
Sinum  rice,  Sy-laes  Jre  hi  mid  heora  fylSe  6s  ealle  besmiton. 
Hi  habbaS  mid  him  awyriendne  engel,  mancynnes  feond,  and 
se  haefS  andweald  on  Sam  mannum  Se  heora  Scyppend  for- 
seoS,  and  to  deofolgyldum  bugaS.  Godes  apostolaa  6s  blet- 
eodon  mid  Cristes  rode-tacne,  and  efne  we  nu,  Surh  blet- 
sunge,  Sas  drymen  gebysmriaS.”  Hi  ealle  cwaedon,  “ Gif  ge 
aht  magon,  doS  nu  swa  swa  ge  gyrstan-daeg  dydon.'* 

pa  drymen  Sa  wurdon  geyrsode,  and  gemacodon,  )mrh 
heora  scincraeft,  |>aet  him  comon  to  creopende  fela  naeddran. 
Da  cwaedon  hi  ealle  to  Sam  cyninge,  “ L£  leof,  hat  clypigan 
Sa  Godes  apostolus.**  Hi  wurdon  Sa  hraedlice  gecigde,  and 
gemetton  Saera  drymanna  basingas  mid  naeddrum  afyllede. 
pa  apostoli  Sa  heton  Sa  naeddran,  on  Cristes  naman,  jwe t hi 
sceoldon  Sa  drfmen  toslitan,  and  hi  Saerrihte  ongunnon  to 
ceowenne  heora  lichaman,  swa  J>eet  hi  Sotorodon  swilce  oSre 
wulfas.  Da  cwaeS  se  cyning  Xerxes  to  Sam  apostolum, 
“ LaetaS  hi  abitan  oS  deaS.**  Hi  andwyrdon,  “ We  Bind 
asende  to  gecigenne  mancynn  fram  deaSe  to  life,  na  to  scu- 
fenne  fram  life  to  deaSe.**  pa  cwaedon  Sa  apostoli  to  Sam 
naeddrum,  “ On  Cristes  naman  gewitaS  to  eowere  wununge, 
and  ateoS  paet  attor  6t  of  Sisum  drjrum,  j>ae t ge  him  6n 
aguton.’*  Da  ongunnon  ealle  Sa  naeddran  to  ceowenne  heora 
flaesc  and  heora  blod  sucan,  paet  hi  pae t attor  6t-atugon.  paSa 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  489 

and  pray  to  him $ and  we  will  mark  your  foreheads  with  the 
sign  of  Christ’s  rood,  and  verily  they  will  not  afterwards  be 
able  to  overcome  you.’9 

They  then  all  stretched  themselves  at  the  apostles’*  feet, 
thus  saying,  “ Do  at  least  that  they  may  not  tie  our  tongues, 
nor  lame  us ; and  may  the  anger  of  God  afterwards  be  over 
us,  if  we  ever  bow  to  an  idol.”  The  apostles  then,  after  this 
promise,  blessed  the  afflicted  men,  and  committed  them  to 
God ; and  the  general  led  them  to  the  wizards.  Then  would 
they  do  as  they  did  before,  but  they  could  not.  One  of  the 
men  then,  named  Zebeus,  cried,  and  said  to  the  king,  “ O 
thou  king,  thou  shouldst  cast  out  these  foul  wights  from  thy 
kingdom,  lest  they  defile  us  all  with  their  filth.  They  have 
with  them  an  accursed  angel,  a foe  of  mankind,  and  be  hath 
power  over  those  men  that  despise  their  Creator,  and  bow 
to  idols.  God’s  apostles  have  blessed  us  with  the  sign  of 
Christ’s  rood,  and,  behold,  we  now,  through  that  blessing, 
deride  these  wizards.”  They  all  said,  “ If  ye  aught  can,  do 
now  as  ye  did  yesterday.” 

The  wizards  were  then  exasperated,  and  caused,  through 
their  magic,  that  many  serpents  came  creeping  to  them. 
They  then  all  said  to  the  king,  “ O Sir,  command  the  apostles 
of  God  to  be  called.”  They  were  then  quickly  summoned, 
and  found  the  cloaks  of  the  wizards  filled  with  serpents.  The 
apostles  then  commanded  the  serpents,  in  the  name  of  Christ, 
to  tear  the  wizards,  and  they  straightways  begun  to  chew 
their  bodies,  so  that  they  howled  like  other  wolves.  Then 
said  the  king  Xerxes  to  the  apostles,  “ Let  them  be  bitten  to 
death.”  They  answered,  u We  are  sent  to  call  mankind 
from  death  to  life,  not  to  drive  from  life  to  death.”  Then 
said  the  apostles  to  the  serpents,  “ In  the  name  of  Christ 
depart  to  your  habitation,  and  draw  the  poison  out  of  these 
wizards,  that  ye  have  shed  into  them.”  Then  begun  all  the 
serpents  to  chew  their  flesh  and  suck  their  blood,  that  they 
might  draw  out  the  poisou.  When  the  serpents  bad  departed, 


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490  PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  IUDE. 


|?a  naeddran  aweg-tugon,  ]>a  cwaedou  9a  apostoli  to  9am  dry- 
inannum,  “ Ge  arleasan,  gehyra9  past  halige  gewrit,  J>e  9us 
cwae9,  Se  9e  o9erne  wyle  beswican,  aerest  hS  beswic9  hine 
sylfne.  Dyssera  naeddrena  geslit  eow  mihte  to  dea9e  ge- 
bringan,  o]>J>e  langlice  geswencan ; ac  nu  binnon  9rim  dagum 
ge  beo9  J?yssera  wunda  gehielede;  J>aet  ge  huru  eower  £r- 
leasnysse  geswicon,  |?onne  ge  Godes  godnysse  on  eow  sylfiitn 
afandia9.  pas  9ry  dagas  ge  beo9  gedrehte,  J?aet  eow  of9ince 
eower  gedwyld.” 

Da  heton  9a  apostoli  hi  aberan  to  heora  inne,  and  hi  9rim 
dagum  ne  onbirigdon  aetes  ne  wastes,  ac  symle  hrymdon  and 
grimetedon  for  9am  ormeetum  tintregum.  iEfter  9an  9riddan 
daege,  Jra)>a  hi  fornean  waeron  adydde,  9a , comon  begen  9a 
apostoli,  and  cwaedon  him  to,  st  Nele  se  iElmihtiga  God 
habban  genydne  J?eowdom.  Arisa9  nu  hale,  and  habba9  eow 
agenue  eyre,  to  gecyrrenne  fram  yfele  to  gode,  gif  ge  wy!^.’* 
Hi  9a  Jmrhwunodoti  on  heora  geleafleaste,  and  aetflugon  pam 
apostolum,  swa  swa  hi  *er  aetflugon  (>am  godspellere  Matheo, 
fram  9aera  Silhearwena  nee.  pa  baed  se  cynirig  Xerxes  and 
his  ealdorman  Uuarardah  9a  apostolas  paet  hi  9aer  wunian 
sceoldon,  and  hi  9a  wunodon  binnon  9aere  scire  Babilonia, 
wyreende  miccle  wundra,  onlihtende  9a  blindan,  and  deafum 
hlyst  forgeafon,  reoflige  geclaensodon,  and  deoflu  fram  witt- 
seocum  mannuni  afligdon.  Hi  haefdon  him  mid  fela  leorning- 
cnihta,  of  pam  hi  h&dodon  maessepreostas  and  diaconas,  and 
fela  circan  ar£rdon, 

pa  wear9  an  9aera  diacona,  Euphrosinus,  betogen  forligres, 
ac  9a  apostoli  heton  lsedan  for9  pone  diacon,  and  past  cild 
for9beran  pe  9aer  acenned  waes,  and  waes  9a  Snre  nihte  eald. 
Da  apostoli  ewaedon  to  9am  cilde,  “ We  halsia9  pe,  on  naman 
Haeleudes  Cristes,  pae t 9u  sprece  and  seege,  gif  9es  diacon 
pas  unrihtwisnysse  gef^emode.,,  Hwaet  paet  cild  9a  getinge- 
lice  sprsec,  and  cwae9,  “ pes  diacon  is  halig  wer  and  claene, 
and  naefre  his  lichaman  ne  besm6k”  Da  b£don  9a  maga6 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  491 


the  apostles  said  to  the  wizards,  “ Ye  impious,  hear  the  holy 
writ,  which  hath  thus  said,  He  who  will  deceive  another  first 
deceiveth  himself.  The  bite  of  these  serpents  might  bring 
you  to  death,  or  long  afflict  you  ; but  now  within  three  days 
ye  shall  be  healed  of  these  wounds;  that  ye  may  at  least 
cease  from  your  impiety,  when  ye  prove  the  goodness  of  God 
on  yourselves.  These  three  days  ye  shall  be  tormented,  that 
ye  may  repent  of  your  error.’* 

Then  the  apostles  commanded  them  to  be  borne  to  their 
house,  and  for  three  days  they  tasted  neither  food  nor  drink, 
but  continually  cried  and  roared  because  of  the  excessive 
torments.  After  the  third  day,  when  they  were  almost  de- 
stroyed, came  both  the  apostles,  and  said  to  them,  “The 
Almighty  God  will  not  have  compelled  service.  Arise  now 
hale,  and  have  your  own  choice,  to  turn  from  evil  to  good,  if 
ye  will.”  They  then  persisted  in  their  infidelity,  and  fled 
from  the  apostles,  as  they  had  before  fled  from  the  evangelist 
Matthew,  from  the  kingdom  of  the  Ethiopians.  Then  the 
king  Xerxes  and  his  general  Warardach  prayed  the  apostles 
that  they  would  there  continue,  and  they  continued  within 
the  province  of  Babylon,  working  many  wonders,  enlighten- 
ing the  blind,  and  to  the  deaf  they  gave  hearing,  cleansed 
lepers,  and  expelled  devils  from  wit-sick  men.  They  had 
with  them  many  disciples,  from  among  whom  they  ordained 
mass-priests  and  deacons,  and  they  raised  many  churches. 

Then  was  one  of  the  deacons,  Euphrosynus,  accused  of 
fornication,  but  the  apostles  commanded  the  deacon  to  be 
led  forth,  and  the  child  to  be  borne  forth  that  there  had 
been  born,  and  was  then  one  day  old.  The  apostles  said  to 
the  child,  “ We  beseech  thee,  in  the  name  of  Jesus  Christ, 
to  speak  and  say,  if  this  deacon  has  perpetrated  this  unrighte- 
ousness.”, Whereupon  the  child  then  eloquently  spake,  and 
said,  “ This  deacon  is  a holy  man  and  pure,  and  has  never 
defiled  his  body.”  Then  the  relations  prayed  them  to  ask 


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493  PA88IO  8ANCTORUM  APOSTOLORUM  8IMONIS  ET  IUDE. 


paet  hf  aceoldon  befnnan  hwS  piet  forligr  gefremode.  pa 
apostoli  andwyrdon,  “ Us  gedafenaS  paet  we  9a  unscae99igau 
alyson,  and  Us  ne  gebyra9  to  ameldigenne  9a  scyldigan/’ 
iEfter  9ison  gelamp  paet  9ae8  cyninges  maeg,  Nicanor, 
wearS  gescoten  mid  anre  fla  on  9am  cneowe  set  sumon  ge- 
feohte,  swa  paet  n£n  man  hi  ne  mihte  of  9am  bane  ateon ; ac 
se  eadiga  apostol  Simon,  on  Cristes  naman,  hi  ftt-adyde,  awa 
hraSe  swa  he  hi  hrepode ; and  seo  wund  wearS  9aerrihte  ge- 
h^led,  swa  paet  9aer  nan  dol-swapu  uses  gesyne.  Eac  siSSan 
gelamp  paet  tw£  hreSe  deor,  pe  sind  tigres  gehatene,  paer 
union,  and  abiton  swa  hwaet  swa  hi  gemetton.  pa  fleah  paet 
folc  eal  to  9am  apostolum,  and  hi,  9urh  Oodes  mihte,  9a  deor 
swa  getemedon,  paet  hi  him  fyligdon  to  heora  inne,  and  mid 
him  unscseSSige  wunodon.  Da  cwaedon  pa  apostoli  to  9am 
folce,  “ pas  reSan  deor  gehyrsumia9  Godes  mihte,  and  sind 
eow  to  gewitnysse  paet  he  is  iElmihtig  God,  se9e  eow  gesceop, 
and  syl9  eow  renas  of  heofenum,  and  hlaf  of  eor9an,  win  and 
ele  of  treowum,  and  eac  o9re  waestmas.  Nu  mynegiaS  pas 
deor  eow,  mid  sumon  gemete,  paet  ge  naenne  oSerne  ne 
wurSion  eow  to  Gode,  buton  pone  9e  we  bodia9,  purh  9«es 
naman  sind  pas  reSan  tigres  betwux  eow  swa  tame  swa  seep. 
We  sceolon  nu  faran  to  oSrum  scirum,  godspel  bodigende, 
and  9one  so9an  geleafan.0  paet  folc  9a  weop,  and  b^edon  paet 
hi  9anon  ne  gewendon ; and  hi  9a,  be  heora  bene,  feowertyne 
monaS  peer  wunodon,  and  paet  folc  gefullodon,  and  fela  wun- 
dra  geworhton,  and  eac  9a  deadan  to  Efe  arierdon,  and  ge- 
setton  paer  aenne  biscop,  Abdias  gehaten,  se9e  mid  him  ferde 
fram  Iudea-lande,  and  se  ylca  geseah  pone  Haelend  mid  his 
eagum.  paet  land  wear9  9a  to  geleafan  awend,  and  heora 
burh  mid  cyrcan  afylled;  and  9a  apostoli  ferdon,  swa  swa 
him  Godes  Gast  gewissode,  to  9am  twelf  scirum  on  9am 
earde  Persida,  and  9aer  feowertyne  gear  on  heora  burgum 
Godes  geleafan  bododon,  mid  micclum  taenum. 

pa  fores&lan  drymen,  Zaroes  and  Arfaxa9,  ferdon  him 
jetforan  mid  heora  scincraefte,  paet  folc  dweliende.  Swa  lange 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  493 


who  bad  perpetrated  the  fornication.  The  apostles  answered, 
“ It  is  befitting  us  that  we  deliver  the  innocent,  and  it  be- 
comes not  us  to  denounce  the  guilty.” 

After  this  it  befell  that  the  king’s  kinsman,  Nicanor,  was 
shot  with  an  arrow  in  the  knee  at  some  battle,  so  that  no 
man  could  draw  it  from  the  bone ; but  the  blessed  apostle 
Simon,  in  the  name  of  Christ,  took  it  out  as  soon  as  he 
touched  it ; and  the  wound  was  straightways  healed,  so  that 
no  scar  was  there  seen.  It  afterwards  also  happened  that 
two  fierce  animals,  which  are  called  tigers,  ran  there  and 
devoured  whatsoever  they  found.  The  folk  then  all  fled  to 
the  apostles,  and  they,  through  God’s  might,  so  tamed  the 
animals,  that  they  followed  them  to  their  dwelling,  and  con- 
tinued with  them  harmless.  Then  said  the  apostles  to  the 
folk,  “ These  fierce  animals  obey  the  might  of  God,  and  are 
to  you  as  a witness  that  he  is  Almighty  God,  who  created 
you,  and  gives  you  rains  from  heaven,  and  bread  from  earth, 
wine  and  oil  from  trees,  and  also  other  fruits.  Now  do  these 
animals  remind  you,  in  some  measure,  that  ye  should  honour 
none  other  as  your  God,  but  him  whom  we  preach,  through 
whose  name  these  fierce  tigers  are  among  you  as  tame  as 
sheep.  We  shall  now  go  to  other  provinces,  preaching  the 
gospel  and  the  true  belief.”  The  folk  then  wept,  and  prayed 
that  they  would  not  go  thence;  and  they  then,  at  their 
prayer,  continued  there  fourteen  months,  and  baptized  the 
people,  and  wrought  many  wonders,  and  also  raised  the  dead 
to  life,  and  set  there  a bishop,  named  Abdias,  who  had  gone 
with  them  from  the  land  of  Judea,  and  the  same  bad  seen 
Jesus  with  his  eyes.  That  land  then  was  turned  to  belief, 
and  their  city  filled  with  churches ; and  the  apostles  went, 
as  God’s  Spirit  directed  them,  to  the  twelve  provinces  in  the 
country  of  Persia,  and  there  for  fourteen  years  preached 
God’s  faith  in  their  cities,  with  great  miracles. 

The  aforesaid  wizards,  Zaroes  and  Arpbaxat,  went  before 
them  with  their  magic,  misleading  the  people.  So  long  they 


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494  PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  IUDE. 

hi  wunodon  on  gehwilcere  byrig  oS)>8et  hi  geaxodon  fa  apo- 
stolas towearde.  Hi  becomon  Sa  set  nextan  to  an  re  heafod- 
byrig,  Suanir  gehaten,  on  Saere  waes  micel  tenipel  and  hund- 
seofontig  haeSengyldan,  fa  'Sees  temples  begymdon,  and  heora 
aelcum  gesceat  an  pund  goldes,  swa  oft  swa  man  fare  sunnan 
feorme  worhte.  pa  cwaedon  Sas  drymen  to  J?aes  temples 
haeSengildum,  “ Her  Coma'S  to  eow  niwlice  twegen  Ebreisce 
men,  Sa  sind  ealra  goda  fynd.  Hi  taecaS  eow  oSerne  ge- 
leafan,  and  to  oSrum  Gode  gewemaS ; ]?onne  beo  ge  eower 
aehta  bedfelede,  and  to  nahte  forsewene.  ForsprecaS  hi  foran 
to  Sisum  folce,  fat , Swa  hraSe  swa  hi  becumaS  to  Syssere 
byrig,  gehaeftaS  hi,  and  doS  j>aet  hi  to  eowerum  godum  bugon, 
oSSe  ge  sceolon  sylfe  forfaran.”  Hit  gelamp  Sa  fat  Sa 
apostoli  becomon  to  J?aere  foresaedan  byrig  Suanir,  and  wuno- 
don  aet  snmes  mannes  huse  se  waes  Semmeus  gehaten.  Efne 
Sa  on  aerne-merigen  comon  Sa  haeSengildan  mid  ungerimum 
folce,  and  atugon  Sa  apos tolas  mid  j?am  Scmmege  to  J?aere 
sunnan  temple,  pa  ongunnon  Sa  deoflu  grimetian,  and 
cweSan,  €S  Hwi  come  ge  to  fis,  Saes  Lafigendan  Godes  apo- 
stolas  ? For  eowerum  to-cyrae  we  sind  mid  liguni  forswae- 
lede.” 

Da  stod  Jwre  sunnan  craet  mid  feower  horsum  of  golde 
agSten,  on  Sne  healfe  fas  temples ; on  oSre  healfe  stod  Saes 
monan  craet  of  seolfre  agoten,  and  Sa  oxan  Saerto.  pa  on- 
gunnon Sa  haeSengildan  neadian  Sa  apostolas  fat  hi  sceoldon 
hi  gebiddan  to  Saere  sunnan  anlicnysse,  and  to  fas  monan  ; 
and  fa  twegen  foresaedan  drymen  Saer  oferstodon.  Da  betwux 
Sisum  gesawon  Sa  apostolas  Drihten  on  heofenum,  betwux 
his  engla  Srymme,  hi  clypigeude,  and  sum  engel  him  aeteow- 
ode,  and  cwaeS,  “ BeoS  gehyrte,  and  geceosaS  eow  oSSe 
Syssera  haeSenra  faerlican  deaS,  opfa  ge  mid  bylde  Godes 
gewinnes  efstaS  to  wulder-beage  eoweres  martirdomes.”  pa 
apostoli  andwyrdon  Sam  engle  Se  him  to  spraec,  " Us  is  to 
biddenne  Drihtnes  inildheortnysse,  fat  he  Sisum  mannum 
miltsige,  and  (is  fultumige,  p^et  we  moton  to  Sam  wulder- 


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THE  PASSION  OF  THE  APOSTLES  SIMON  AND  JUDE.  495 

continued  in  every  city  until  they  learned  that  the  apostles 
were  about  to  come.  They  came  then  at  last  to  a chief  city, 
called  Suanir,  in  which  there  was  a great  temple  and  seventy 
idolaters  that  had  charge  of  the  temple,  and  to  each  of  them 
accrued  a pound  of  gold,  as  often  as  the  feast  of  the  sun  was 
held.  Then  said  the  wizards  to  the  idolaters  of  the  temple, 
“ Here  are  come  to  you  recently  two  Hebrew  men,  that  are 
foes  of  all  the  gods.  They  will  teach  you  another  belief,  and 
seduce  you  to  another  God ; then  will  ye  be  deprived  of  your 
possessions,  and  despised  as  naught.  Denounce  them  before- 
hand to  this  folk,  saying,  As  soon  as  they  come  to  this  city, 
imprison  them,  and  cause  them  to  bow  to  your  gods,  or  ye 
yourselves  shall  perish.”  It  happened  then  that  the  apostles 
came  to  the  aforesaid  city  of  Suanir,  and  dwelt  at  the  house 
of  a man  who  was  called  Semmeus. , Behold  then,  at  early 
morn  the  idolaters  came  with  innumerable  folk,  and  dragged 
the  apostles  with  Semmeus  to  the  temple  of  the  sun.  Then 
begun  the  devils  to  howl,  and  say,  “ Why  are  ye  come  to  us, 
ye  apostles  of  the  Living  God  ? Because  of  your  coming  we 
are  scorched  up  with  flames.” 

There  stood  the  chariot  of  the  sun  with  four  horses,  cast  in 
gold,  on  one  side  of  the  temple ; on  the  other  side  stood  the 
chariot  of  the  moon  cast  in  silver,  and  the  oxen  thereto. 
Then  the  idolaters  begun  to  force  the  apostles  to  adore  the 
likeness  of  the  sun,  and  of  the  moon  ; and  the  two  aforesaid 
wizards  stood  by.  Then  in  the  mean  while  the  apostles  saw 
the  Lord  in  heaven,  among  his  company  of  angels,  calling 
them,  and  an  angel  appeared  to  them,  and  said,  “ Be  of  cou- 
rage, and  choose  for  yourselves  either  sudden  death  from 
these  heathens,  or  that  with  constancy  in  God’s  warfare  ye 
hasten  to  the  glory-crown  of  your  martyrdom.”  The  apostles 
answered  the  angel  that  spake  to  them,  “ For  us  it  is  to  pray 
for  the  Lord’s  mercy,  that  he  have  compassion  on  these  men, 
and  support  us,  that  we  may  attain  unto  the  glory-crown.” 


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496  PASSIO  SANCTORUM  APOSTOLORUM  SIMONIS  ET  IUDE. 


beage  becuman.”  Das  word  ne  gehyrde  n&n  man  buton  'Sa 
apostoli  sylfe  and  se  engel  be  him  to  6prsec. 

p a ongunnon  ba  haebengildan  hi  )>earle  breatian,  \uet  hf 
sceoldon  hi  gebiddan  to  J>aere  sunnan  anlicnysse,  and  ]>m& 
monan.  pa  apostoli  baedon  stylnisse,  and  cwaedon,  u Gehyrab 
ealle : we  witon  J*aet  sunne  and  roona  sind  Godes  gesceafta, 
and,  on  heofenum  sCinende,  his  haesum  gehyrsumiab.  We 
bebeodab  )>am  deoflum  pe  on  bisum  anlicnyssnm  sticiab,  paet 
ht  lit  faron,  and  ba  anlicnysse  tocwyson,  J>aet  ge  magon  swa 
tocnawan  pmt  sunne  and  mona  ne  sind  on  bisum  anlicnyssum, 
ac  sind  mid  deoflum  afyllede.”  Hi  ba  ealle  micclum  wun- 
drodon  |?yssera  worda,  and  se  apostol  Simon  cwaeb  to  )xere 
sunnan  anlicnysse,  “ pu  wyresta  deofol,  Jrises  folces  bepaecend, 
ic  be  bebeode,  gewit  of  baere  leasan  anlicnysse,  and  tobryt  hi 
eall  and  hire  cnet  samod.”  Iudas  se  apostol  cwaeb  ealswa  to 
j?8es  monan  anlicnysse,  and  baerrihte  eodon  St,  on  ealles  bees 
folces  gesihbe,  twegen  blace  Silhearwan  of  bam  anlicnyssum, 
and  hf  tobraecon,  and  mid  w&nunge  aweg  flugon.  Hwaet  ba 
)>a  haebengildan  scuton  endemes  to  bam  halgum  apostolum, 
and  hi  acwealdon.  Da  eadigan  apostoli  bancodon  Gode,  mid 
blibum  mode,  ]?aet  hi  moston  for  his  naman  browian.  Sem- 
meus  eac,  }>e  hi  tier  underfeng,  wearb  mid  him  gemartirod, 
forban  be  he  nolde  ]>am  deofolgyldum  his  lac  offrian. 

On  baere  tide  waes  micel  smyltnys  on  biere  upplican  lyfte, 
ac  God  asende  faerlice  swa  micel  liget  J>aet  J>aet  haebene  tempi 
tobaerst  fram  ufweardan  ob  neobeweardan,  and  ba  twegen 
drymen  wurdon  mid  jam  lige  forswaelede,  and  awende  to 
cola  gelicnyssum. 

iEfter  brim  monbum  bises,  asende  se  cyning  Xerxes,  and 
bereafode  ealle  ph  haebengildan  heora  aehta,  and  baera  apostola 
lie  mid  micclum  wurbmynte  to  his  byrig  gebrohte.  He 
araerde  ba  on  baere  ylcan  byrig  maere  cyrcan  ofer  baera  apo- 
stola Kc,  him  to  wurbmynte.  Seo  cyrce  waes  eahta-hyrnede, 
an  hund  fSta  and  twentig  fota  heah;  six  hund  fSta  and 
feowertig  heo  waes  ymbeganges,  eal  of  fiberscitum  marm- 


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THE  PAS8I0N  OF  THE  APOSTLES  SIMON  AND  JUDE.  497 


These  words  no  man  heard  but  the  apostles  themselves  and 
the  angel  that  spake  to  them. 

Then  begun  the  idolaters  vehemently  to  urge  them  to  adore 
the  likeness  of  the  sun  and  of  the  moon.  The  apostles  then 
prayed  for  silence,  and  said, " Hear  all : we  know  that  sun  and 
moon  are  God's  creatures,  and,  shining  in  heaven,  obey  his 
behests.  We  command  the  devils  that  abide  in  these  images 
to  come  out,  and  to  crush  the  image  in  pieces,  that  so  ye  may 
know  that  sun  and  moon  are  not  in  these  images,  but  that 
they  are  filled  with  devils.”  They  all  then  greatly  tvondered 
at  these  words,  and  the  apostle  Simon  said  to  the  image  of 
the  sun,  “ Thou  worst  devil,  deceiver  of  this  people,  I com- 
mand thee  to  depart  from  this  false  image,  and  break  it  all 
in  pieces,  and  its  chariot  with  it.”  Jude  the  apostle  said  the 
like  to  the  image  of  the  moon,  and  there  straightways  went 
out,  in  sight  of  all  the  folk,  two  black  Ethiopians  from  the 
images,  and  brake  them  in  pieces,  and  with  waning  flew 
away.  Hereupon  the  idolaters  at  last  shot  at  the  holy 
apostles,  and  killed  them.  The  blessed  apostles  thanked  God, 
with  cheerful  mind,  that  for  his  name  they  might  suffer. 
Semmeus  also,  who  had  before  received  them,  was  martyred 
with  them,  because  he  would  not  offer  his  gifts  to  the  idols. 

At  that  time  there  was  a great  serenity  in  the  air  above, 
but  God  sent  suddenly  such  great  lightning,  that  the  heathen 
temple  burst  asunder  from  the  upper  part  to  the  lower,  and 
the  two  wizards  were  burnt  up  by  the  flame,  and  turned  to 
the  likeness  of  coals. 

After  three  months  from  this,  the  king  Xerxes  sent,  and 
bereaved  all  the  idolaters  of  their  possessions,  and  brought 
the  bodies  of  the  apostles  with  great  honour  to  his  city.  He 
raised  in  the  same  city  a great  church  over  the  bodies  of  the 
apostles,  in  honour  of  them.  The  church  was  eight-cornered, 
a hundred  and  twenty  feet  high;  it  was  six  hundred  and 
forty  feet  in  circuit,  made  all  of  quadrangular  marble  stones. 

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stanum  geworht.  Ealle  Sa s getimbringe  geendode  se  cyning 
Xerxes  binnon  $rim  gearum,  and  beworhte  $a  bigelsas  mid 
gyldenum  laefrum,  and  worhte  ane  'Sruh  on  hwitum  seolfre  to 
•Saera  apostola  lice,  and  gesette  hi  on  middan  |^am  temple  mid 
micelre  SrwurSnysse.  On  'Sisum  daege  wear®  seo  cyrce  ge- 
halgod,  J>am  Godes  apostolum  to  wurSmynte.  On  fcaere 
stowe  begytaS  J>a  $e  on  God  gelyfaS  his  wel-daeda,  Jrorh  ^aera 
apostola  Singunge,  )>e  on  iSisum  daege  for  his  naman  ftrowo- 
don. 

pas  race  awrat  se  biscop  Abdias,  seiSe  (ram  apostolum  fol- 
gode  fram  Iudea-lande.  He  awrat  hi  on  Ebreiscum  gereorde, 
and  his  leorning-cuiht  Eutropus  hi  awende  eft  ou  Greciscum 
gereorde,  and  Africanus  hi  awrat  eft  on  tyn  bocum ; ac  us 
genihtsuma$  on  urum  gereorde  ]>as  scortan  race,  to  getrym- 
minge  urum  geleafan. 

Uton  nu  biddan  J?as  eadigan  apostolas,  Simon  and  Iudan, 
pnet  hi  Gs  abiddon  Godes  miltsunge,  seSe  leofaiS  and  rixa®  on 
ealra  worulda  woruld.  Amen. 


III.  ID.  NOUEMB. 

DEPOSITIO  SANCTI  MARTINI  EPISCOPI. 

MARTINUS,  se  wuldorfulla  Godes  andettere,  waes  acenned 
of  se}?elborenum  magum,  on  $am  earde  }>e  is  gehSten  Pan- 
nonia,  on  }?aere  by  rig  pe  is  gecweden  Sabaria ; and  he  waes 
sr$$an  afed  on  Italia,  J>aet  is,  Romana  nee.  His  feeder  waes 
aeSelboren,  Merest  cempa,  and  srSSan  cempena  ealdor,  on 
hae$enscipe  wunigende,  and  his  gemaecca  samod.  Da  ge- 
stryndon  hi  |>one  gecorenan  Godes  cempan,  Martinum,  and 
he  maerlice  getieah.  Witodlice  'Sa'Sa  he  tyn  wintre  on  ylde 
waes,  $a  Srn  he  to  cyrcan  buton  his  freonda  foresceawunge, 
fulluhtes  biddende  $ and  he  wear®  )>a  gecristnod,  and  on 


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The  king  Xerxes  completed  all  this  building  within  three 
years,  and  wrought  the  arches  over  with  golden  plates,  and 
wrought  a coffin  of  white  silver  for  the  bodies  of  the  apostles, 
and  set  it  in  the  middle  of  the  temple  with  great  veneration. 
On  this  day  the  church  was  hallowed  in  honour  of  God’s 
apostles.  In  that  place,  those  who  believe  in  God  obtain  his 
benefits,  through  the  intercession  of  his  apostles,  who  on  this 
day  suffered  for  his  name. 

The  bishop  Abdias  wrote  this  narrative,  who  had  followed 
the  apostles  from  the  land  of  Judea.  He  wrote  it  in  the 
Hebrew  tongue,  and  his  disciple  Eutropus  turned  it  after- 
wards into  the  Greek  tongue,  and  Africanus  wrote  it  after- 
wards in  ten  books ; but  this  short  narrative  in  our  tongue 
will  suffice  us  for  the  confirmation  of  our  belief. 

Let  us  now  pray  the  blessed  apostles,  Simon  and  Jude,  that 
they  obtain  for  us  the  mercy  of  God,  who  liveth  and  reigneth 
for  ever  and  ever.  Amen. 


NOVEMBER  XI. 

THE  DEPOSITION  OF  SAINT  MARTIN,  BISHOP. 

MARTIN,  the  glorious  confessor  of  God,  was  born  of  noble 
parents,  in  the  country  which  is  named  Pannonia,  in  the  city 
which  is  called  Sabaria ; and  he  was  afterwards  nurtured  in 
Italy,  that  is,  the  Roman  empire.  His  father  was  of  noble 
birth,  first  a soldier,  and  afterwards  a chief  of  soldiers,  con- 
tinuing in  heathenship  together  with  his  consort.  They  then 
begat  the  chosen  soldier  of  God,  Martin,  and  he  eminently 
throve.  To  wit,  when  he  was  only  ten  years  of  age,  he  ran 
to  church  without  the  foreknowledge  of  his  friends,  praying 
for  baptism ; and  he  was  then  christened,  and  in  a wonderful 

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wnnderlicum  gemete  gecyrred,  smeagende  symle  ymbe  Godes 
cyrcan,  and  h fi  he  on  westene  wunian  mihte. 

pa  asprSng  pee*  caaerea  geb£n,  pae t Saera  cempena  beam, 
pe  forealdode  waeron,  wurdon  genamode  to  'Sam  ylcan  ge- 
winne  pe  heora  faederas  on  waeron.  Hwaet  Sa  Martinus  wearS 
ameldod  fram  his  Sgenum  faeder,  Se  on  his  weorcum  andode ; 
and  he  wearS  pa,  gelaeht  to  j^am  l£Sum  gecampe,  and  cm 
racenteagum  gelaed,  pa$a  he  fyftyne  geara  waes.  /Enne  cniht 
he  haefde  to  his  Senungum  forS,  Sam  he  sylf  Senode  swa 
swiSe  awa  he  him.  He  folgode  J>am  casere  Merest  Constan- 
tium,  and  aiSSan  Iuliane,  pam  waelhreowan  wiSersacan,  and 
he  on  Sam  folgoSe  ealle  fulnysae  forbeah,  lybbende  swa  awa 
munuc,  na  awa  modig  cempa.  He  eeteowode  pa  aoSan  lufe 
symle  his  gefernm,  and  ormaete  eadmodnysse  mid  eailum 
geSylde,  and  his  efen-cempan  Sa  hine  endemea  wurSodon. 
He  waes  swiSe  gesw£s  eailum  swincendum,  and  on  mislicum 
yrmSum  mannum  geheolp,  waedligum  and  wanacryddum,  and 
naes  Seah  Sa-gyt  gefullod. 

pa  gemette  Martinus,  on  middes  wintres  cyle,  aenne  na- 
codne  Searfan,  and  his  nlin  man  ne  gymde,  peah  Se  he  mid 
hreame  Sa  riddan  Saes  baede.  Da  naefde  Martinus  nan  Sing 
to  syllenne  pam  nacodan  Searfan,  pe  Saer  swa  Searle  lirymde, 
buton  his  gew£>dum  pe  he  wel  behofode,  and  haefde  air  his 
Sing  )?earfum  gedaelede.  He  ne  mihte  swa-Seah  on  his  mode 
afindan,  pset  he  }>one  nacodan  mid  nahte  ne  gefrefrode,  ac 
tocearf  his  basing  on  emtwa  mid  sexe,  and  sealde  oSerne  dael 
pam  earman  waedlan,  and  mid  pam  ofcyrfe  hine  eft  bewaefde. 
pa  hlogon  Sa  cempan  sume  Sees  basinges,  sume  eac  geome- 
rodon  swiSe  on  mode,  pset  hi  naht  Syllices  Sam  Searfan  ne 
gebudon,  SaSa  hi  eSelicor  hine  mihton  scry  dan.  On  Saere 
ylcan  nihte  aeteowode  Crist  hine  sylfne  Martine  on  swefne, 
mid  Sam  basinge  gescrydne,  and  het  hine  sceawian  gif  he  |>a 
sylene  oncneowe ; and  se  Haelend  sona  his  englum  Sus  seede, 
“ Martinus  me  bewaefde  efne  mid  Syssere  w£5de,  J>eali  Se  he 
ungefullod  gyt  farende  sy.”  Martinus  Sa  faegnode  £aere 


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degree  converted,  constantly  meditating  on  God’s  church, 
and  bow  he  might  dwell  in  the  wilderness. 

Then  came  forth  the  emperor’s  edict,  that  the  children  of 
those  soldiers  that  were  grown  old,  should  be  nominated  to 
the  same  warfare  in  which  their  fathers  were.  Whereupon 
Martin  was  denounced  by  his  own  father,  who  felt  envy  at 
his  works ; and  he  was  seized  for  the  hateful  strife,  and  led 
in  chains,  when  he  was  fifteen  years  old.  He  had  one  youth 
constantly  for  his  services,  whom  he  himself  served  as  much  as 
the  other  did  him.  He  followed  first  the  emperor  Constantius, 
and  afterwards  Julian,  the  bloodthirsty  apostate,  and  in  that 
service  be  eschewed  all  foulness,  living  as  a monk,  not  as  an 
insolent  soldier.  He  ever  manifested  true  love  for  his  com- 
panions, and  boundless  humility  with  all  patience,  and  his 
fellow-soldiers  at  last  honoured  him.  He  was  very  kind  to 
all  afflicted,  and  helped  men  under  divers  miseries,  the  poor 
and  ill-clothed,  and,  nevertheless,  was  not  yet  baptized. 

Then  Martin,  in  midwinter’s  chill,  met  a blind  pauper,  and 
no  man  heeded  him,  though  he  with  cry  prayed  the  horsemen 
therefore.  Martin  had  nothing  to  give  to  the  naked  pauper, 
who  there  so  vehemently  cried,  save  his  garments,  which  he 
well  needed,  for  he  had  before  distributed  his  property  to  the 
poor.  He  could,  nevertheless,  not  find  in  his  heart  not  to  com- 
fort the  naked  with  something,  but  cut  his  cloak  in  two  with 
a sword,  and  gave  one  part  to  the  poor  beggar,  and  clad  him- 
self again  with  the  segment.  Some  of  the  soldiers  thereupon 
laughdd  at  the  cloak,  but  some  grieved  much  in  spirit  that  they 
had  offered  nothing  of  the  like  to  the  pauper,  when  they  might 
more  easily  have  clothed  him.  On  the  same  night  Christ 
appeared  to  Martin  in  a dream,  clad  with  the  cloak,  and  bade 
him  look  whether  he  recognised  the  gift ; and  Jesus  forthwith 
said  to  his  angels  thus,  " Behold,  Martin  clothed  me  with  this 
garment/  though  he  be  yet  going  unbaptized.”  Martin  then 


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faegeran  gesihSe,  and  wear®  pa  gefullod  forhraSe  on  Criste, 
SaSa  be  on  ylde  eahtatyne  geara  wses. 

iEfter  Sisum  gelamp,  on  Saere  leode  gewinn,  paet  Iulianus 
se  casere  gecwaeS  to  gefeohte,  and  daelde  his  cempum  cyne- 
lice  sylene,  and  hi  on  Sam  gewinne  werlice  ongunnon.  pi 
nolde  Martin  us  geniman  his  gife,  ne  on  'Sam  gefeohte  his 
handa  afylan,  ac  cwaeS  paet  he  wolde  Criste  Seowiau  on  gast- 
licum  gecampe  aefter  his  cristendome.  Da  cwaeS  se  wael- 
hreowa  paet  he  waere  afyrht  for  San  toweardan  gefeohte,  na 
for  Criste  eawfaest.  Da  andwyrde  Martinus  unforht  Sam 
casere,  “ Ic  wille  Surhgan  orsorh  Sone  here,  *nid  rode-tacne 
gewaepnod,  na  mid  readum  scylde,  oSSe  mid  h€fegum  helme, 
oppe  heardre  byrnan.”  Da  het  se  haeSena  cyning  healdan 
Martinum,  paet  h€  wurde  aworpen  ungewaepnod  Sam  here, 
pa  nolde  se  Haelend  his  Segen  forlaetan,  ac  gesibbode  p«t 
folc  sona  paes  on  merien,  paet  hi  to  paes  caseres  cyne-gyrde 
gebugon. 

Hwaet  Sa  Martinus  Sone  waelhreowan  forlet,  and  beah  to 
Hilarium,  pam  gel^redan  biscope,  seSe  Sa  on  worulde  wuldor- 
ful  wees  gehaefd,  scinende  swa  swa  tungel  on  soSre  lare,  mid 
Sam  h€  wunode  on  weligre  ISre  to  l^ngum  fyrste,  oSpaet  he 
his  frynd  geneosode  on  fyrlenum  earde ; wolde  hi  feondum 
aetbredan  Surh  halwendum  fulluhte,  Se  Sa  gythaeSene  wuno- 
don.  paSa  he  com  to  niunton,  Sa  gemetton  hine  sceaSan, 
and  heora  £n  hine  sloh  mid  aexe  on  his  heafod.  He  wearS  pa 
gebunden  and  heora  Snum  betaeht.  Da  befrSn  se  sceaSa  pe 
hine  on-sundron  heold,  hwaet  be  manna  waere,  oSSe  waere 
ofdraed  ? Martinus  him  to  cwaeS,  paet  he  cristen  waefe,  and 
on  eallum  his  life  naefre  swa  orsorh.  BegSnn  Sa  to  secgenne 
pam  sceaSan  geleafan,  and  mid  boclicere  lare  hine  Imran  on- 
gann.  Hwaet  Sa  se  sceaSa  sona  gelyfde  on  Sone  Lifigendan 
God,  and  tolysde  Sa  bendas  his  halwendan  lareowes,  and  him 
swa  iiligde,  on  eawfaestum  Seawum  siSSan  a lybbende. 

iEfter  Sisum  gemette  Martinus  pone  deofol,  se  axode  ard- 


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rejoiced  at  the  fair  vision,  and  was  then  speedily  baptized  in 
Christ,  when  he  was  eighteen  years  of  age. 

After  this  it  happened,  in  the  civil  war,  that  the  emperor 
Julian  gave  order  for  a battle,  and  distributed  a royal  dona- 
tion to  his  soldiers,  and  they  conducted  themselves  manfully 
in  that  conflict.  But  Martin  would  not  take  his  gift,  nor  defile 
his  hand  in  the  battle,  but  said  that  he  would  serve  Christ  in 
ghostly  warfare  after  bis  Christianity.  Then  the  tyrant  said 
that  he  was  afraid  because  of  the  battle  at  hand,  not  pious 
for  Christ.  Martin  then  boldly  answered  the  emperor,  “ I 
will  fearlessly  go  through  the  host,  armed  with  the  sign  of 
the  rood,  not  with  red  shield  or  with  heavy  helm,  or  hard 
corselet.”  Then  the  heathen  king  commanded  Martin  to  be 
held,  that  he  might  be  cast  unarmed  amid  the  army.  But 
Jesus  would  not  forsake  his  servant,  but  reconciled  the  folk 
forthwith  on  the  morrow,  so  that  they  submitted  to  the  empe- 
ror’s sceptre. 

Hereupon  Martin  left  the  cruel  tyrant,  and  betook  himself 
to  Hilary,  the  learned  bishop,  who  was  then  gloriously  exalted 
in  the  world,  shining  as  a star  with  true  learning,  with  whom 
he  abode,  engaged  in  rich  lore,  for  a long  time,  until  he 
visited  his  friends  in  a distant  country ; he  would  withdraw 
them  from  the  foes,  by  salutary  baptism,  who  yet  continued 
heathens.  When  he  came  to  the  mountains,  robbers  met 
him,  and  one  of  them  struck  him  with  an  axe  on  his  head. 
He  was  then  bound  and  committed  to  one  of  them.  Then 
the  robber,  who  held  him  apart,  asked  him  who  he  was,  or 
whether  he  was  afraid  ? Martin  said  to  him,  that  he  was  a 
Christian,  and  in  all  his  life  never  so  void  of  apprehension. 
He  began  then  to  announce  the  faith  to  the  robber,  and 
undertook  to  teach  him  with  book  learning.  Whereupon  the 
robber  forthwith  believed  in  tbe  Living  Ood,  and  loosed  the 
bonds  of  his  salutary  teacher,  and  so  followed  him,  living  ever 
after  in  pious  courses. 

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lice  h wider  he  siSode,  s&de  ]?aet  hS  wolde  his  wiSerwinoa 
beon  on  eallum  his  fserelde,  swa  hwider  swa  he  ferde.  pa 
andwyrde  se  halga  sona  'San  deofie,  “ Ne  ondrsede  ic  'Be ; 
Drihten  is  min  gefylsta;”  and  se  sceocca  fordwSn  of  his  ge- 
sih'Se  Sa.  Martinus  Sa  siSSan  siSode  to  his  magum,  and 
awende  his  moder  of  manfullum  hseSenscipe,  and  manega  hire 
to-eacan  eac  to  Gode  gebigde,  yeah  'Se  se  fseder  ana  hseSen- 
gilda  wunode.  Be  Sam  we  magon  tocnawan  }>aet  gehwilce 
geSeoS  to  heofenan  nee,  yeah  Se  heora  fiynd  losian,  fa* Sa  se 
maera  wer  swa  micclum  geSeah,  and  his  fseder  forwearS  on 
fulum  hseSenscipe. 

On  'Sam  timau  asprang  Arrianes  gedwyld  wide  geond 
eorSan,  }>am  Martinus  wiSfeaht,  oSJrot  he  forwel  oft  yfele 
wearS  geswenct.  He  Sygde  unlybban  eac  on  his  mete,  ac  he 
Sa  frecednysse  Sses  fierlican  attres  mid  gebedum  afligde,  purh 
fultum  Drihtnes.  Da  cyrde  Martinus  ongean  to  Hilarium, 
swa  swa  he  mid  wope  hine  geome  bsed,  pae t he  setter  Sam 
siSe  hine  gesecan  sceolde.  Hilarius  Sa  eft  mid  estfullum 
mode  hine  underfeng,  fagen  his  cymes,  and  Martinus  siSSan 
him  mynster  arterde,  buton  Ssere  byrig,  mid  munuclicere  on* 
bryrdnysse. 

iEfter  Sisum  geSeodde  sum  hseSen  wer  him  to,  and  se 
binnon  feawum  dagum  swa  fairlice  swealt,  pe t he  on  fulluhte 
underfangen  nses,  forSan  Se  Martinus  Sa  on  neawiste  uses, 
ac  com  Sa  to  huse  hearde  gedrefed,  and  hine  sylfne  astrehte 
sona  ofer  Sone  deadan,  Drihten  biddende  paet  he  him  lif 
sealde.  And  he  wearS  Sa  ge-edcucod  setter  lytlum  fyrste, 
and  sona  gefullod,  gesundful  leofode  to  manegum  gearum, 
and  gewisslice  ssede,  pet  he  wsere  gelsed  to  leohtleasre  stowe, 
and  swserlice  geswenct  on  sweartum  witum.  Da  comon  per 
fleogende  twegen  fsegre  englas,  and  hine  gelseddon  ongean  to 
life,  for  Martinesbenc,  swa  swa  h€  bsed  set  Gode. 

Sum  ungesceadwis  man  hine  sylfne  aheng,  peet  he  tStum 
span,  and  his  feorh  f;rlet.  pset  wearS  Sa  mid  w6pe  pun 
halgan  were  gecydd,  and  he  genealsehte  pun  lifleasan  men’ 


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him  whither  he  was  journeying,  saying  that  he  would  be  his 
adversary  in  all  his  course,  whithersoever  he  went.  Then 
the  saint  straightways  answered  the  devil,  “ I dread  thee  not ; 
the  Lord  is  my  stay;”  and  Satan  then  vanished  from  his 
sight.  Martin  afterwards  journeyed  to  his  parents,  and  turned 
his  mother  from  sinful  heathenship,  and  many  besides  her 
inclined  to  God,  though  his  father  alone  continued  an  idolater. 
By  this  we  may  know  that  any  may  thrive  to  the  kingdom  of 
heaven,  though  their  friends  perish,  when  this  great  man  so 
greatly  throve,  and  his  father  perished  in  foul  heathenship. 

At  that  time  the  heresy  of  Arius  sprang  up  widely  over  the 
earth,  against  which  Martin  fought,  until  he  very  often  was 
evilly  afflicted.  He  received  poison  also  in  his  meat,  but  he 
with  prayers  drove  away  the  peril  of  the  sudden  venom, 
through  the  Lord’s  aid.  Martin  then  returned  to  Hilary,  as 
he  had  earnestly  with  weeping  prayed  him,  that  after  his 
journey  he  would  seek  him.  Hilary  then  with  devoted  spirit 
received  him,  joyful  at  his  coming,  and  Martin  afterwards 
raised  himself  a mynster,  without  the  city,  with  monastic 
impulse. 

After  this  a certain  heathen  man  attached  himself  to  him, 
and  he  within  a few  days  died  so  suddenly,  that  he  was  not 
received  in  baptism,  because  Martin  was  not  then  at  hand, 
but  came  to  the  house  sorely  afflicted,  and  forthwith  stretched 
himself  over  the  dead,  praying  the  Lord  that  he  would  give 
him  life.  And  he  was  then  after  a little  space  requickened, 
and  forthwith  baptized,  lived  prosperous  for  many  years,  and, 
moreover,  said,  that  he  had  been  led  to  a lightless  place,  and 
heavily  afflicted  with  dire  torments.  Then  there  came  flying 
two  fair  angels,  mid  led  him  again  to  life,  at  the  supplication 
of  Martin,  as  be  had  prayed  of  God. 

Some  irrational  man  hanged  himself,  so  that  he  span  with 
his  feet,  and  his  life  forsook.  That  was  then  with  weeping 
announced  to  the  holy  man,  and  he  approached  the  lifeless 


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DEPOSITIO  SANCTI  MARTINI  EPI8COPI. 


and  hine  unwurSne  of  deaSe  arterde,  pnrh  his  Singraedene 
wiS  )?one  soSan  God. 

p*et  Turonisce  folc  hine  Sa  geceas  him  to  leod-biscope, 
Seah  Se  he  lange  wiScwaede,  and  of  mynstere  nolde  nawar 
beon  gemet,  oS]raet  sum  faemne  hi  facenlice  hiwode  sarlice 
seoce,  and  asende  wiS  his.  pa  ferde  Martinus,  and  j?st  folc 
his  cepte,  and  hine  gelaehton,  swa  swa  hi  asr  geleornodon, 
ealle  clypigende  mid  Snre  stemne,  J?aet  Martinus  waere  wyrSe 
paes  hades,  and  J?aet  folc  gesselig  Surh  swilcne  biscop.  He 
wearS  Sa  gehalgod,  swa  swa  hi  ealle  gecuron,  and  Sone  had 
geheold,  mid  soSre  eadmodnysse,  on  Saere  ylcan  Snraednysse 
pe  he  *er  on  leofode.  He  heold  his  Seawas,  swa  swa  healic 
biscop,  and  his  munelice  ingehyd  swa-J>eah  betwux  mannum. 
He  araerde  him  munuc-Kf  on  micelre  digelnysse,  tw a mila 
fram  Saere  ceastre  Turoniscre  Seode.  pact  mynster  he  gelo- 
gode  mid  wellybbendum  mannum,  pat  waeron  hund-eahtatig 
muneca,  pe  him  anmodlice  gehyrdon,  and  him  eailum  waeron 
heora  'Sing  gemaene,  aefter  regollicere  gesetnysse ; ne  hi  naht 
synderlices  naefdon.  Naes  heora  nftnum  alyfed  on  Sam  life 
aenig  craeft  buton  halgum  gebedum  and  heora  gewritum.  Seo 
yld  hi  gebaed,  and  seo  iuguS  wrat.  Syuile  hi  saeton  aetsomne 
to  gereorde ; naes  peer  wines  drenc  buton  wanhalum  mannum. 
Heora  forwel  fela  waeron  mid  waces  olfendes  haerum  to  lice 
gescrydde,  and  peer  laSode  softnys.  Of  Sam  mynstre  geSugon 
aeSele  biscopas,  Jrarh  Martines  lare,  gehwilcum  leodum. 

Daer  wees  Sa  gehaefd  gehende  Saere  byrig  swilce  balig  stow, 
mid  healicum  gedwylde,  and  weofod  geset  mid  micclum 
wurSmynte,  swilce  Saer  gereste  sum  halig  cySere.  pa  befran 
Martinus  aet  J>am  mrcssepreostum  Saes  martires  naman  pe  hi 
swa  micclum  wurSodon.  Da  nyste  heora  nan  his  naman  to 
secgenne,  ne  on  hwaes  tiinan  he  Srowunge  underhnige. 
Hwaet  Sa  se  biscop  raid  his  gebroSrum  ferde  to  ]?sere  ylcan 
stowe,  and  pone  iElmihtigan  baed,  peet  he  geswutelode,  mid 
soSre  gebicnunge,  hwaene  Saer  swa  maerne  }>aet  mennisc 


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THE  DEPOSITION  OF  ST.  MARTIN,  BISHOP. 


507 


man,  and  raised  him  unworthy  from  death,  through  his  inter- 
cession with  the  true  God. 

The  people  of  Tours  then  chose  him  for  their  diocesan 
bishop,  though  he  long  refused,  and  would  be  found  nowhere 
out  of  the  mynster,  until  some  woman  guilefully  feigned  her- 
self sorely  sick,  and  sent  to  him.  Then  Martin  went,  and  the 
folk  kept  watch  on  him,  and  seized  him,  as  they  had  before 
been  instructed,  all  crying  with  one  voice,  that  Martin  was 
worthy  of  the  dignity,  and  the  people  happy  in  such  a bishop. 
He  was  then  hallowed,  as  they  all  had  chosen,  and  held  that 
dignity,  with  true  humility,  in  the  same  steadfast  course  in 
which  he  before  had  lived.  He  observed  his  duties,  as  an 
exalted  bishop,  and,  at  the  same  time,  his  monastic  strictness 
among  men.  He  raised  for  himself  a monastery  in  great 
retirement,  two  miles  from  the  city  of  the  Turonian  people. 
That  mynster  he  established  with  men  of  good  life,  namely, 
with  eighty  monks,  who  unanimously  obeyed  him,  and  to 
them  all  their  things  were  in  common,  according  to  regular 
institution  ; nor  had  they  aught  separate.  To  none  of  them 
in  the  monastery  was  allowed  any  craft  but  holy  prayers  and 
their  writings.  The  aged  prayed,  and  the  youthful  wrote. 
They  always  sat  together  at  refection ; there  was  no  wine- 
drink  but  for  infirm  men.  Very  many  of  them  were  clothed 
with  poor  camel’s  hair  next  their  bodies,  and  softness  was 
there  loathed.  From  that  mynster  flourished  forth  noble 
bishops,  through  Martin’s  instruction,  to  many  people. 

There  was  at  that  time  near  the  city  a place  highly  esteemed 
as  holy,  through  profound  error,  and  an  altar  set  up  with 
great  honour,  as  if  there  rested  some  holy  martyr.  Martin 
then  inquired  of  the  mass-priests  the  name  of  the  martyr 
whom  they  so  greatly  honoured.  But  none  of  them  could 
tell  his  name,  nor  in  whose  time  he  had  undergone  his  pas- 
sion. Hereupon  the  bishop  with  his  brothers  went  to  the 
same  place,  and  prayed  the  Almighty  that  he  would  by  a 
true  sign  make  manifest  whom  there  so  greatly  the  people 


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DEPOSITIO  SANCTI  MARTINI  EPISCOPI. 


wurSode.  pa  wearS  paer  aeteowod  an  atelic  sceadu,  on 
sweartum  hi  we,  and  s£ede  paet  he  w»re  for  stale  ofslegen,  na 
for  soSum  geleafan,  and  wunode  on  wite  mid  waeihreawum 
sceaSum,  for  his  mSndaedum,  na  mid  Drihtnes  cySerum.  Da 
towende  se  biscop  paet  weofod  sona,  and  pa  dwollican  socne 
mid-ealle  adwaescte. 

Hit  gelamp  eac  swilce,  on  oSrum  timan,  paet  anre  wydewan 
sunu  wearS  to  deaSe  gebroht,  and  hraedlice  gewat  fram 
woruldlicum  ricum ; and  se  halga  Martinus  for  bine  gebaed 
on  Sees  folces  gesihSe ; and  he  sona  arfis  to  Sam  laenan  life 
Se  he  (er  forlet.  purh  Sam  tacne  gelyfdon  of  Saere  leode 
gehwilce  on  pone  Lifigendan  God,  pe  hine  to  life  araerde.  On 
Saere  ylcan  byrig  hS  gehaelde  an  maeden,  mid  halwendam 
smyrelse  gehalgodes  eles,  paet  Se  fram  cildhade  symle  a?r 
dumb  waes.  HS  ferde  eft  siSSan  embe  sumere  neode,  pa 
ofseah  he  feorran  Sa  haeSenan  ferian  an  lie  to  eorSan  mid 
anpraecum  gehlyde,  and  he  ealle  gefaestnode  heora  fet  to 
eorSan,  on  Saere  stowe  pe  hi  steppende  waeron,  mid  his 
strangan  bene,  swilce  mid  bende.  Hi  tyrndon  mid  bodige, 
gebigedum  sceancura,  and  heora  fotwylmas  awendan  ne 
mihton,  oSpaet  se  halga  hi  eft  alysde,  and  let  hi  forSgSn  for 
his  godnysse. 

Se  halga  towearp  eac  sum  haeSengyld,  and  wolde  aheawan 
aenne  heahne  piubeam,  se  waes  ®r  gehalgod  pam  haeSeuum 
godum.  Da  noldon  Sa  haeSenan  pam  halgan  geSafian  paet 
he  swa  halig  treow  aefre  hynan  sceolde ; cwaeS  peah  heora  £n, 
paet  he  hit  underfenge  feallende  to  foldan,  and  hi  hit  forcurfon, 
gif  he  on  God  truwode  purh  trumne  geleafan.  pa  gepafode 
Martinus  past  mid  gebylde,  and  wearS  gebunden  under  Sam 
beame  geset,  Sider  Se  he  bigde  mid  healicum  bdgum,  and 
naes  him  nan  wen  past  he  ahwar  wende,  buton  to  Sam  halgan, 
swa  swa  he  ahyld  wass.  Hwast  Sa  Sa  haeSenan  aheowon  past 
treow  mid  ormaetre  blisse,  paet  hit  brastliende  sah  to  Sam 
halgan  were,  hetelice  swiSe.  pa  w^rhte  he  ongean  Sam 
lireosendum  treowe  paes  Haelendes  rode-tacn,  and  hit  Saerribtc 


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THE  DEPOSITION  OF  ST.  MARTIN,  BISHOP. 


509 


honoured.  There  appeared  then  a horrid  shade  with  swart 
aspect,  and  said  that  he  had  been  put  to  death  for  theft,  not 
for  true  belief,  and  continued  in  torment  with  bloodthirsty 
robbers,  for  his  wicked  deeds,  not  with  the  Lord’s  martyrs. 
The  bishop  then  forthwith  overthrew  the  altar,  and  totally 
suppressed  the  false  sanctuary. 

It  happened  also,  at  another  time,  that  a widow’s  son  was 
brought  to  death,  and  suddenly  departed  from  worldly  realms  \ 
and  the  holy  Martin  prayed  for  him  in  sight  of  the  people ; 
and  he  forthwith  arose  to  the  poor  life  that  he  had  before  left. 
Through  this  miracle  all  of  that  people  believed  in  the  Living 
God,  who  had  raised  him  to  life.  In  the  same  city  he  healed 
a maiden,  with  the  salutary  unction  of  holy  oil,  that  had 
always  before  been  dumb  from  childhood.  He  was  going 
afterwards  about  some  need,  when  from  afar  he  perceived  the 
heathens  bearing  a corpse  to  the  earth  with  a horrible  clamour, 
and  he  fastened  all  their  feet  to  the  earth,  on  the  place  where 
they  were  walking,  with  his  strong  prayer,  as  it  were  with  a 
bond.  They  turned  with  body,  with  bended  legs,  and  could 
not  move  their  foot-soles,  until  the  holy  man  again  loosed 
them,  and  let  them  go  on,  through  his  goodness. 

The  saint  also  overthrew  an  idol,  and  would  hew  down  a 
high  pine  tree,  which  had  before  been  hallowed  to  the  heathen 
gods.  Then  the  heathens  would  not  allow  the  saint  that  he 
should  ever  destroy  so  holy  a tree ; though  one  of  them  said, 
that  he  should  receive  it  as  it  fell  to  earth,  and  they  would  cut 
it  down,  if  he  trusted  in  God  with  firm  belief.  Martin  then 
consented  to  that  with  boldness,  and  was  set  bound  under 
the  tree,  where  it  bent  with  its  high  boughs,  and  they  had  no 
expectation  that  it  would  turn  anywhere,  save  to  the  holy 
man,  as  it  was  inclined.  Whereupon  the  heathen  hewed  the 
tree  with  boundless  delight,  so  that  it  sank  crackling  towards 
the  holy  man,  very  violently.  Then  made  he  towards  the 
falling  tree  the  sign  of  the  Saviour’s  rood,  and  it  straightways 


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DEPOSITIO  SANCTI  MARTINI  EPISCOPI. 


aetstod,  wende  Sa  ongean,  and  hreas  underbaec,  and  fornean 
offeoll  Sa  Se  hit  aer  forcurfon.  pa  awurpon  Sa  haeSenan  sona 
heora  gedwyld,  and  to  heora  Scyppende  saemtinges  gebugon 
mid  micclum  geleafan,  )>urh  Martines  lare. 

Eft  he  ontende  sum  happen  tempi : )>a  gewende  se  Kg,  Surh 
Jraes  windes  blaed,  to  sumes  mannes  huse,  Se  )>aer  gehende 
stod;  ac  Martin  us  astah  on  Sam  sticelan  hrofe,  and  sette 
bine  sylfhe  ongean  'Sam  swegendum  lige,  and  he  sona  Sreow 
Swyres  wiS  J>aes  windes,  mid  micclum  gewinne,  for  Saes  weres 
mihte ; and  waes  Sa  geholpen  Sam  unscyldigum  huse.  Gelome 
he  towearp  gehwaer  haeSengyld.  pa  wolde  he  sene  an  eald 
hfis  tocwysan,  )>e  waes  mid  gedwylde  deoflum  gehalgod ; ac 
mennisce  handa  hit  ne  mihton  towurpan,  for  Sam  faestum 
gefege  J?aes  feondlican  temples,  pa  comon  Saer  fleogende 
faerlice  englas  of  healicre  heofenan,  and  hi  paet  hfis  towurpon, 
Jmrh  gastlicne  craeft,  Sam  godan  to  blisse. 

Sum  haeSen  man  wolde  hine  acwellan  mid  atogenum 
swurde,  and  se  halga  aleat,  and  astrehte  his  swuran  under 
Sam  scinendan  brande.  Da  feoll  se  cwellere  afyrht  underbaec, 
arleas  oS  |>aet,  and  Sa  baed  forgifenysse,  gecnaewe  his  mimes 
to  Sam  maeran  were.  Eac  sum  oSer  arleas  hine  wolde  slean 
on  his  halgan  heafde  mid  heardum  isene,  ac  )?aet  waepen  wand 
aweg  mid  j^am  siege  of  j?aes  reSan  handum,  pe  hine  hynan 
wolde.  Sum  maeden  he  gehaelde  mid  gehalgodum  ele,  peet  Se 
langlice  laeg  on  leger-bedde  seoc,  toslopen  on  limura,  samcucu 
geSuht,  and  aras  Sa  gesund  on  gesihSe  J>aes  folces.  Tetradius 
hatte  sum  haeSen  }?egen.  His  Seow-cnapena  an  wearS  j?earle 
awed;  J?a  sette  Martinus  his  handa  him  on-uppon,  and  se 
feond  fleah  forht  for  Sam  halgan,  and  se  Seowa  siSSan  ge- 
sundful  leofode,  and  his  hlaford  beah  mid  geleafan  to  Gode 
mid  eallum  his  hirede,  pe  aerSan  haeSen  wees.  Martinus  eac 
com  to  anes  mannes  huse,  his  cnapa  waes  awed  wunderlice 
Surh  deofol,  and  arn  him  togeanes  mid  gyniendum  muSe. 
pa  bestang  se  balga  his  hand  him  on  mfiS,  het  hine  ceowan 


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THE  DEPOSITION  OF  ST.  MARTIN,  BISHOP. 


511 


stood  still,  turned  then  again,  and  fell  backwards,  and  nearly 
fell  on  those  that  had  before  cut  it  down.  The  heathens  then 
forthwith  renounced  their  error,  and  immediately  turned  to 
their  Creator,  with  great  faith,  through  Martin’s  instruction. 

He  afterwards  set  fire  to  a heathen  temple : then  the  flame, 
through  the  wind’s  blast,  turned  to  a man’s  house,  which  was 
there  standing  near ; but  Martin  ascended  the  steep  roof,  and 
set  himself  against  the  resounding  flame,  and  it  forthwith 
turned  in  a contrary  direction  against  the  wind,  with  great 
strife,  because  of  the  wind’s  might ; and  the  harmless  house 
was  then  saved.  He  frequently  overthrew  idols  in  many 
places.  He  would  then  alone  destroy  an  old  house  that  was 
erroneously  hallowed  to  devils ; but  human  hands  might  not 
overthrow  it,  because  of  the  firm  construction  of  the  hostile 
temple.  Then  suddenly  came  there  angels  flying  from  high 
heaven,  and  they  overthrew  the  house,  through  ghostly  craft, 
to  the  joy  of  the  good  man. 

A certain  heathen  man  would  kill  him  with  a drawn  sword, 
and  the  saint  stooped  down,  and  stretched  out  his  neck  under 
the  shining  brand.  Then  fell  the  murderer  affrighted  back, 
impious  till  then,  and  prayed  for  forgiveness,  acknowledging 
his  crime  to  the  exalted  man.  Some  other  impious  man  also 
would  strike  him  on  his  holy  head  with  hard  iron,  but  the 
weapon  turned  away  with  the  stroke  out  of  the  hand  of  the 
fierce  ruffian  who  would  destroy  him.  With  hallowed  oil  he 
healed  a maiden  that  had  lain  long  in  bed  sick,  powerless  in 
her  limbs,  regarded  as  half-dead,  and  she  arose  whole  in  sight 
of  the  people.  There  was  a heathen  thane  named  Tetradius. 
One  of  his  servants  became  violently  mad  ; then  Martin  set 
his  hand  upon  him,  and  the  fiend  flew  affrighted  from  the 
saint,  and  the  servant  afterwards  lived  sound,  and  his  master 
turned  with  belief  to  God,  with  all  his  household,  who  had 
before  been  a heathen.  Martin  also  came  to  a man’s  house, 
whose  boy  was  wonderfully  maddened  by  the  devil,  and  ran 
towards  him  with  yawning  mouth.  The  saint  then  put  his 


Digitized  by  v^ooQle 


612 


DEPOSITIO  SANCTI  MARTINI  EPI8COPI. 


mid  scearpum  toSum  hb  liSegan  fingras,  gif  him  alyfed  were. 
Se  w6da  Sa  awende  aweg  his  ceaflas  fram  Saere  halgan  handa, 
swilce  fram  hitum  isene,  and  se  awyrgeda  gast  gewSt  of  "Sam 
men  Gt  Surh  his  gesceapu,  mid  sceandlicum  fleame.  Mar- 
tinus  gelacnode  mid  aenlipium  cosse  aenne  hreoflinne  mannan 
fram  hb  micclan  coSe,  and  fram  atelicum  hiwe  his  unsmeSan 
lices.  Manega  eac  wurdon  mettrume  gehaelede  )>urh  his 
reafes  hrepunge,  swa  swa  hit  geraed  is.  Sumes  gerefan  dohtor 
he  ahredde  fram  fefore  purh  his  aerend-gewrit,  pe  heo  adlig 
underfeng.  Eft  set  sumum  saele  aetslGd  se  halga  wer  on  ’Sam 
healicum  gradum  set  p&m  halgum  weofode,  swa  J>ae t he  for- 
nean  eal  wearS  tocwysed ; ac  on  t>eere  nihte  hine  gebcnode 
God,  Surh  hb  halgan  engel,  to  ansundre  h£3e. 

Oft  hine  geneosodon  englas  of  heofenum,  and  cuSlice  to 
spraecon,  for  hb  claenan  life.  Seo  halige  Marb  eac  swilce 
gecom  to  Sam  halgan  were,  on  sumere  tide,  mid  twfun 
apostolum,  Petre  and  Paule,  mid  twSm  maedenum,  Teda  and 
Agna,  and  mid  hire  geneosunge  hine  gefirwurSode,  and 
micclum  gehyrte  Jmrh  hire  andwerdnysse.  Eac  se  halga 
biscop  geseah  gelome  |>a  awyrigedan  deoflu  mid  mislicum 
gedwymorum.  He  nateshwon  ne  ondred  heora  deofellican 
hiw,  ne  he  naes  bepaeht  Surh  heora  leasungum.  Hwllon  com 
se  deofol,  on  anre  digelnysse,  mid  purpuran  gescryd,  and 
mid  helme  geglengd,  to  Sam  halgan  were,  )?aer  he  hine  ge- 
baed,  and  cwaeS,  |>aet  he  waere  witodlice  se  Haelend.  pa 
beseah  Martinus  wiS  J?aes  sceoccan  leoht,  gemyndig  on  mode 
hG  se  Metoda  Drihten  cwaeS  on  his  godspelle  be  hb  god- 
cundan  to-cyme,  and  cwaeS  to  Sam  leasan  mid  gelaeredum 
muSe,  “Ne  slede  ure  Haelend  paet  he  swa  wolde  beon  mid 
purpuran  gehiwod,  oppe  mid  helme  scinende,  )>onne  he  eft 
come  mid  engla  Srymme/’  Da  fordwin  se  deofol  dreorig 
him  fram,  and  seo  stow  Sa  stanc  mid  ormaetum  stence,  aefter 
andwerdnysse  pae s egeslican  gastes. 

Martinus  se  halga  scean  on  witegunge,  and  mannum  wite- 
gode  manega  towearde  Sing,  Se  waeron  gefyllede  swa  swa  he 


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THE  DEPOSITION  OF  ST.  MARTIN,  BISHOP. 


513 


hand  on  his  mouth,  bidding  him  gna w with  sharp  teeth  his 
flexile  fingers,  if  it  were  him  allowed.  The  maniac  then 
turned  away  his  jaws  from  the  saint’s  hand,  as  from  hot  iron, 
and  the  accursed  spirit  departed  from  the  man  out  through 
his  genitals,  with  shameful  flight.  Martin  cured,  with  a 
single  kiss,  a leprous  man  of  his  great  distemper,  and  of  the 
horrid  aspect  of  his  unsmooth  body.  Many  infirm  were  also 
healed  through  the  touch  of  his  garment,  as  it  is  read.  A 
certain  count’s  daughter  he  relieved  from  a fever  through  his 
written  message,  which  she  received  while  sick.  Again,  on  a 
time,  the  holy  man  slid  on  the  steps  at  the  holy  altar,  so  that 
he  was  almost  all  bruised;  but  in  the  night  God  restored 
him,  through  his  holy  angel,  to  sound  health. 

Angels  from  heaven  often  visited  him,  and  familiarly  spake 
with  him,  because  of  his  pure  life.  The  holy  Mary  also  came 
at  one  time  to  the  holy  man,  with  the  two  apostles,  Peter  and 
Paul,  with  two  maidens,  Thecla  and  Agnes,  and  with  their 
visitation  honoured,  and  by  their  presence  greatly  cheered- 
him.  The  holy  bishop,  moreover,  frequently  saw  the  ac- 
cursed devils  with  divers  illusions.  He  dreaded  not  at  all 
their  devilish  aspect,  nor  was  he  deceived  by  their  leasings. 
Once  the  devil  came,  in  a secret  place,  clothed  with  purple, 
and  with  a crown  adorned,  to  the  holy  man,  where  he  was 
praying,  and  said  that  he  verily  was  Jesus.  Martin  then 
looked  on  the  fiend’s  splendour,  mindful  in  mind  how  the 
Creator  Lord  said  in  his  gospel  of  his  divine  advent,  and  he 
said  to  the  false  one  with  learned  mouth,  “ Our  Saviour  said 
not  that  he  would  be  so  habited  in  purple,  or  with  crown 
shining,  when  he  should  come  again  with  a host  of  angels.” 
Then  the  devil  vanished  from  him  sad,  and  the  place  stank 
with  an  exceedingly  great  stench,  after  the  presence  of  the 
terrific  spirit. 

The  holy  Martin  shone  in  prophecy,  and  prophesied  to 
men  many  things  to  come,  that  were  fulfilled  so  as  he  had 

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foresdede.  Hwilon  set  his  maessan,  men  gesawon  scinan 
feerlice  set  his  hnolle  swilce  fyren  clywen,  swa  paet  se  sci- 
nenda  Kg  his  locc  up-ateah.  He  wolde  geneosian  sumne 
adligne  mannan,  set  sumon  saele,  se  hatte  Euantius,  ac  he 
wearS  geh^led,  se  halga  come  into  his  huse,  purh  paes 
Hselendes  gife.  pa  wses  Saer  £n  cnapa  gesettrod  }nirh  nsed- 
dran,  swiSe  toswollen  purh  Saes  wyrmes  siege,  unwene  his 
lifes,  ac  he  wearS  ahred,  purh  Martines  hrepunge,  fram  'Sam 
reSan  attre. 

Se  eadmoda  biscop,  pe  we  ymbe  sprecaS,  wses  swiSe  ge- 
'Syldig  wiS  pwyram  mannura,  and  him  ne  eglede  heora  hosp- 
spraec,  ac  forbser  bliSelice,  peah  Se  him  man  bysmor  cwaede. 
HE  nolde  olsecan  senigum  rfcan  mid  geswsesum  wordum,  ne 
eac  soS  forsuwian.  Gif  him  senig  heafod-man  hwilces  pinges 
forwyrnde,  Sonne  wende  he  to  Gode  mid  gewunelicum  ge- 
bedum,  and  him  sona  getiSode  his  Scyppendes  arfaestnys  paes 
Se  se  woruld-rica  him  forwyrnde  on  aer. 

Hit  gelEmp  hwilon  paet  an  wod  man  gesset  pser  Saer  se 
eadiga  wer  hine  aer  gereste,  and  he  wearS  gewittig  Surh  paes 
weres  geearnungum,  pe  on  £r  pset  setl  swa  gebletsode.  Menn 
he  gehdelde  fram  mislicum  coSum,  and  eac  swilce  nytenum 
lsecedom  forgeaf,  ahredde  fram  wSdnysse,  and  het  faran  aweg 
to  psere  eowode  pe  hi  of-adwelodon.  Swa  mice!  mildheortnys 
wses  on  Martine,  paet  be  bet  hwilon  Sa  hundas  aetstandan,  pe 
urnon  on  Sam  raese,  deorum  getenge,  and  ahredde  Sa  deor  fram 
andwerdum  deaSe.  Sum  earm  wif  wses  eallunge  geswenct 
purh  blodes  gyte,  and  heo  ongann  hreppan  paes  halgan  ge- 
w65du,  and  wearS  sona  hal. 

Ne  mage  we  awritan  ealle  his  wundra  on  Sisum  scortan 
cwyde,  mid  cuSum  gereorde,  ac  we  wyllaS  secgan  hfi  se 
soSfsesta  gewat. 


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foretold.  Once  at  his  mass,  men  saw  suddenly  shining  on 
his  crown  as  it  were  a fiery  circlet,  so  that  the  shining  flame 
drew  np  his  locks.  He  would  visit  a sick  man,  at  a certain 
time,  who  was  called  Evantius,  but  he  was  healed  before  the 
saint  came  into  his  house,  through  the  grace  of  Jesus.  There 
was  there  a boy  poisoned  by  an  adder,  greatly  swollen  from 
the  worm’s  stroke,  hopeless  of  bis  life,  but  he  was  saved,  by 
the  touch  of  Martin,  from  the  cruel  venom. 

The  lowly  bishop,  of  whom  we  speak,  was  very  patient 
towards  perverse  men,  and  their  contumely  vexed  him  not, 
but  he  kindly  bore  it,  though  any  one  spake  to  him  words  of 
insult.  He  would  not  flatter  any  powerful  man  with  sweet 
words,  nor  silently  suppress  truth.  If  any  chief  man  denied 
him  anything,  then  he  would  turn  to  God  with  his  wonted 
prayers,  and  his  Creator’s  kindness  forthwith  granted  him 
that  which  the  worldly  chief  had  before  denied  him. 

It  happened  once  that  an  insane  man  sat  where  the  blessed 
man  had  previously  rested,  and  he  became  sane  through  the 
man’s  merits,  who  had  before  so  blessed  that  seat.  He  healed 
men  of  divers  maladies,  and  also  gave  medicine  to  animals, 
saved  them  from  madness,  and  bade  them  go  away  to  the 
herd  from  which  they  had  strayed.  So  great  compassion  was 
in  Martin,  that  he  once  commanded  the  hounds  to  stop  that 
were  running  at  full  speed,  pressing  closely  on  the  deer,  and 
saved  the  deer  from  present  death.  A poor  woman  was  greatly 
afflicted  by  a flow  of  blood,  and  she  began  to  touch  the  saint’s 
garments,  and  became  forthwith  whole. 

We  cannot  write  down  all  his  miracles  in  this  short  dis- 
course,  with  familiar  language,  but  we  will  say  how  the 
righteous  man  departed. 


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DB  BIUS  OB  ITU* 

MARTINUS  se  eadiga  wiste  his  geendunge  gefyrn  (£x  he 
ferde  fram  ealluni  frecednyssum  Sises  laenan  lifes  to  his  leofan 
Drihtne ; aod  he  cydde  his  forSsiS  sumum  his  gebroSrum. 

pa  waeron  on  Cam  tirnan  ungeSwaere  preostas  on  anum  his 
mynstra;  Sa  he  wolde  sibbian  der  his  forSsiSe,  and  Sider 
siSode.  Da  geseah  he  swymman  scealfran  on  flode,  and 
gelome  doppettan  addne  to  grunde,  ehtende  dearie  pae  re  Sa 
fixa.  pa  cwaeS  se  halga  wer  to  his  geferan,  “ pas  fugelas 
habbaS  feonda  gelicnysse,  Se  gehwilce  menn  unwsere  be* 
swicaS,  and  graedelice  gripaS  to  grimre  heile.”  Da  het 
Martinus  ‘Sa  maeSleasan  fugelas  Saes  fixnoSes  geswican,  and 
to  westene  siSian ; and  Sa  scealfran  gewiton  aweg  to  holte, 
ealle  endemes,  and  Sa  ea  forleton,  be  Martines  haese,  paes 
maeran  weres.  iEfter  Sisum  becom  se  biscop  to  Sam  mynstre, 
and  Sa  ungeSwaeran  preostas  Sreade  for  gyltum,  and  on  sibbe 
gebrohte  mid  geswiesre  lare. 

Da  wearS  he  geuntrumod  eallum  lymum,  and  smde  his 
gyngrum  pmt  he  sceolde  gewitan.  pa  wurdon  hi  ealle  endemes 
astyrede,  and  mid  micelre  heofunge  hine  befrinon,  “ Hwi 
forlaetst  pu,  feeder,  Sine  foster- cild,  oppe  hwam  betaehst  Su 
Us  nu  forlaetene  ? SoSlice  becumaS  ungesewenlice  wulfas  to 
Sinre  eowode,  and  hwd  beweraS  hi  ? We  witon  paet  Su  ge- 
wilnast  to  Sam  wuldorfullan  Drihtne,  ac  pe  sind  gehealdene 
Sine  meda  gewisse.  Gemiltsa  ds  swiSor,  and  swa  gyt  ne 
forlaet.”  Martinus  Sa  wende  mid  Sisum  wordum  to  Gode, 
“ Ne  wiScweSe  ic,  Drihten,  to  deorfenne  gyt,  gif  ic  nyd- 
behefe  eom  gyt  Sinum  folce ; ne  ic  ne  beladige  gyt  me  for 
ylde : beo  Sin  willa  a,  weroda  Drihten  !”  iGfter  Sisum  ge- 
bede,  he  abad  on  Sam  legere  ane  feawa  dagas,  mid  fefore 
gewseht,  purh  wacolon  gebedum,  on  flore  licgende,  bestreowod 
mid  axum,  on  stiSre  h^ran,  dp-ahafenum  eagum  and  handum 


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OF  HIS  DEATH. 

THE  blessed  Martin  knew  of  his  end  long  before  he  went 
from  all  the  perils  of  this  miserable  life  to  his  dear  Lord ; and 
be  announced  his  departure  to  some  of  his  brothers. 

There  were  at  that  time  discordant  priests  in  one  of  his 
mynsters ; these  he  would  reconcile  before  his  decease,  and 
thither  journeyed.  He  then  saw  some  plungeons  swimming 
on  the  flood,  and  frequently  dipping  down  to  the  bottom, 
eagerly  pursuing  the  fishes  of  the  river.  Then  said  the  holy 
man  to  his  companion,  “ These  birds  have  a likeness  to  the 
fiends,  that  deceive  some  unwary  men,  and  greedily  snatch 
them  to  the  grim  hell.”  Thereupon  Martin  commanded  the 
speechless  birds  to  cease  from  fishing,  and  journey  to  the 
wilderness;  and  the  plungeons  all  at  length  went  away  to 
the  wood,  and  left  the  river,  at  the  command  of  Martin,  that 
great  man.  After  this  the  bishop  came  to  the  mynster,  and 
rebuked  the  discordant  priests  for  their  sins,  and  brought 
them  in  peace  with  kind  advice. 

He  then  became  enfeebled  in  all  his  limbs,  and  said  to  his 
disciples  that  he  should  depart.  Thereupon  they  were  at 
length  disquieted,  and  with  great  lamenting  asked  him, 
“ Why,  father,  dost  thou  forsake  thy  foster-children,  or  to 
- whom  wilt  thou  commit  us  now  forsaken?  For  invisible 
wolves  will  come  to  thy  flock,  and  who  will  defend  it  ? We 
know  that  thou  longest  for  the  glorious  Lord,  but  to  thee  thy 
certain  meeds  are  reserved.  Rather  have  pity  on  us,  and 
leave  us  so  not  yet.”  Martin  then  turned  to  God  with  these 
words, A<  I refuse  not,  Lord,  still  to  labour,  if  I am  yet  needful 
to  thy  people ; nor  will  I yet  excuse  myself  on  account  of 
age : be  thy  will  for  ever,  Lord  of  hosts ! ” After  this  prayer, 
he  awaited  in  sickness  a few  days,  by  fever  weakened,  in 
watchful  prayer,  on  the  floor  lying,  bestrewed  with  ashes,  in 
stiff  haircloth,  with  eyes  and  hands  uplifted  to  heaven,  and 


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DKPOS1TIO  SANCTI  MARTINI  EPISCOPI. 


to  heofenum,  and  ne  geswac  his  gebeda  oSJ>aet  he  s&wlode. 
He  geseah  ]H>ne  deofol  st&ndan  swi Se  gehende,  and  bine 
orsorhlice  axian  ongann : “ pu  waelhreowe  nyten,  to  hwi 
stentst  Sa  Jms  gehende  ? Ne  gemetst  Jm  on  me  aht  witniend- 
lices ; me  soSlice  underfehS  se  heahfaeder  Abraham  into  his 
wununge  on  ecere  Wynne.”  iEfter  Sisum  worde,  gewat  seo 
sawul  of  Sam  geswenctan  lichaman  sona  to  Oode. 

Hwaet  Sa  gehyrdon  gehwilce  on  Kfe  halige  englas  singan 
on  his  forSsiSe,  bliSe  on  heofenum,  J>aes  halgan  to-cymes.  His 
lie  wear®  gesewen  sona  on  wuldre,  beorhtre  Sonne  glass, 
hwittre  Sonne  meoloc,  and  his  andwlita  scean  swiSor  J>onne 
leoht,  ]>a  id  gewuldrod  to  Sam  toweardan  aeriste.  Hund- 
eahtatig  geara  be  waes  on  his  life,  SaSa  he  of  worulde  gewat 
to  heofenum.  Eala,  hwile  heofung  holdra  and  geleaffulra! 
hlude  Sa  swegde  and  swiSost  Saera  muneca  and  mynecena 
wop,  on  Martines  deaSe. 

Is  eac  to  gehyrenne  hti  Sa  leoda  wunnon  ymbe  }>ass  halgan 
Kc  him  betwynan  )>earle.  Seo  burhwaru  wolde,  Se  be  on 
biscop  waes,  )?aet  sind  Turonisce,  )>one  halgan  gemman,  and 
Pictauienscisce  )?earle  wiScwaedon ; woldon  habban  Sone  ylcan 
hi  akendon  to  Sam  biscopdome  of  heora  burhscire, 
ewaedon  j>aet  he  waere  heora  munuc  aet  fruman,  and  woldon 
hine  habban  huru  swa  deadne.  Betwux  Sisum  gewinne  wearS 
se  daeg  geendod,  and  butu  Sa  burhwara  besaeton  Sone  halgan. 
pa  on  middere  nihte  gewurdon  on  slaepe  Pictauienscisce  be- 
paehte  for  swiSe,  )>aet  of  ealre  Saere  menigu  an  man  ne  wacode. 
Hwaet  Sa  Turonisce  one  halgan  gelaehton,  and  to  scipe 
baeron,  mid  swiSHcere  blisse,  and  mid  gastlicum  sange  J>one 
sanct  ferodon  to  Saere  ylcan  byrig  )>e  he  on  biscop  waes.  Ha 
wurdon  Sa  oSre  awrehte  mid  |>am  sange,  and  gecyrdon  him 
ham,  hearde  ofsceamode. 

On  Sisum  daege  gewat  se  halga  wer  to  Gode,  maerlice  of 
worulde,  mid  micclum  wundrum  geglencged.  Uton  hine. 
biddan  )?set  he  tis  Singige  to  |?am  Lifigendan  Gode,  Se  he  on 
life  geewemde.  8y  Sam  £ wuldor  on  ecere  worulde,  Se  leofaS 
and  rixaS,  )?urh  hine  sylfne,  God.  Amen. 


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ceased  not  his  prayers  until  he  expired.  He  saw  the  devil 
standing  very  near  at  hand,  and  began  fearlessly  to  ask  him : 
“ Thou  bloodthirsty  beast,  why  standest  thou  thus  at  hand  ? 
Thou  wilt  not  find  in  me  aught  that  is  punishable ; but  me 
will  the  patriarch  Abraham  receive  into  his  dwelling  in  eter- 
nal joy.”  After  these  words,  the  soul  forthwith  departed 
from  its  afflicted  body  to  God. 

Thereupon  certain  persons  living  heard  holy  angels  singing 
at  his  departure  blithely  in  heaven,  for  the  saint’s  coming. 
His  corpse  forthwith  appeared  in  glory,  brighter  than  glass, 
whiter  than  milk,  and  his  face  shone  more  than  light,  then 
already  glorified  for  the  future  resurrection.  Eighty  years 
he  was  of  age,  when  he  departed  from  the  world  to  heaven. 
Alas,  what  lament  of  the  true  and  faithful ! loudly  sounded 
and  above  all  the  wail  of  the  monks  and  mynchens,  at  Martin’s 
death. 

It  must  also  be  heard  how  violently  the  people  contended 
between  them  for  the  saint’s  body.  The  dwellers  of  the  city 
of  which  he  was  bishop,  that  is,  the  Turonians,  would  take 
the  saint,  and  the  Poitevins  vehemently  resisted;  they  would 
have  the  same  whom  they  had  before  lent,  for  the  episcopal 
dignity,  from  their  province,  saying  that  he  had  originally 
been  their  monk,  and  that  at  any  rate  they  would  have  him 
dead.  During  this  contest  the  day  was  ended,  and  the 
citizens  of  both  places  sat  by  the  saint.  Then  at  midnight 
the  Poitevins  were  too  much  deceived  by  sleep,  so  that  of  all 
the  multitude  not  one  man  watched.  Whereupon  the  Turo- 
nians seized  the  holy  body,  and  bore  him  to  a ship,  with 
excessive  joy,  and  with  ghostly  song  conveyed  the  saint  to 
the  same  city  of  which  he  had  been  bishop.  Then  were  the 
others  roused  by  the  song,  and  returned  home  cruelly  ashamed. 

On  this  day  the  holy  man  departed  to  God,  gloriously  from 
the  world,  with  great  miracles  adorned.  Let  us  pray  to  him 
that  he  intercede  for  us  to  the  Living  God,  to  whom  he  in 
life  was  pleasing.  To  whom  be  glory  to  all  eternity,  who 
liveth  and  reigneth,  through  himself,  God.  Amen. 


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EXCUSATIO  DICTANTI8. 

FELA  faegere  godspel  we  forlaetaS  on  Sisum  gedihte:  Sa 
maeg  awendan  seSe  wile.  Ne  durre  we  Sas  boo  na  miccle 
swiSor  gelengan,  Si-lles  Se  heo  ungemetegod  sy,  and  mannom 
aeSryt  pirh  hire  micelnysse  astyrige.  We  willaS  swa-Seah 
gyt  ane  feawa  cwydas  on  Sissere  bee  geendebyrdian  gemaene- 
lice  be  apostolum  and  martirum,  andeterum  and  halgum 
fiemnutn,  }>am  Haelende  to  15fe. 

Thornes  Srowunge  we  forlfetaS  unawritene,  forSan  Se  heo 
waes  gefyrn  awend  of  Ledene  on  Englisc  on  leoS-wison $ ac 
swa-Seah  se  wisa  Augustinus  saede  on  sumere  his  trahtnunge, 
pet  in  png  waere  ungeleaflic  on  Saere  race  geset,  pet  is  be 
Sam  byrle  p Sone  apostol  ear-plaette,  and  be  Sam  hunde  Se 
his  hand  eft  inn-abaer.  Be  Sam  cwaeS  Augustinus,  “ pis 
riedaS  mid  micelre  gecneordnysse  Sa  Se  wrace  lufiaS ; ac  fis 
is  alyfed  be  Sisum  to  twynienne,  past  se  apostol  wolde  ge- 
wrecan  swa  waelhreawlice  his  teonan.”  * For  Syssere  twynunge 
nolde  we  hreppan  his  Srowunge.  Heo  is  swa-Seah  eall  full 
geleaflic,  buton  Sam  anum  p Augustinus  wiSsaecS. 


IN  NATALE  UNIUS  APOSTOLI. 

pES  apostolica  freols-daeg  m£naS  (is  to  sprecenne,  and  sum 
Sing  eow  to  seegenne  be  Sam  gesaeligan  heape  p mid  pun 
Haelende  on  Sisum  life  drohtnode.  On  Sam  waeron  gecorene 
twelf  heah-Segenas,  Petrus  and  Paulus,  Andreas  and  Iacobus, 
lohannes  and  Thomas,  se  oSer  Iacobus  and  Philippus,  Bar- 
tholomeus  and  Matheus,  Simon  and  Iudas,  na  se  Iudas  p 
Crist  beUewde.  Mathias  waes  gecoren  on  pBS  forldrenan 
Iudas  stede.  OSer  is  Matheus,  oSer  is  Mathias.  Matheus 
is  godspellere  and  apostol,  Mathias  is  apostol  on  Iudan  stede. 
Paulus  is  se  SreotteoSa  Syses  heapes  : he  naes  na  lichamlice 


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THE  JNDITER'S  APOLOGY. 

MANY  excellent  gospels  we  omit  in  this  composition : he 
may  translate  them  who  will*  We  dare  not  lengthen  this 
book  much  more,  lest  it  be  out  of  moderation,  and  excite 
men's  aversion  through  its  magnitude*  We  will,  neverthe- 
less, yet  set  forth  in  this  book  a few  discourses  indiscrimi- 
nately concerning  apostles  and  martyrs,  confessors  and  holy 
females,  to  the  praise  of  Jesus. 

The  passion  of  Thomas  we  leave  unwritten,  because  it  has 
long  since  been  turned  from  Latin  into  English  in  song-wise ; 
but  the  wise  Augustine,  however,  has  said  in  some  treatise  of 
his,  that  one  thing  incredible  was  set  in  that  narrative,  that 
is  of  the  cupbearer  who  struck  the  apostle  on  the  ear,  and  of 
the  dog  which  brought  his  hand  in  again.  Of  this  Augustine 
said,  “ This  those  read  with  great  diligence  who  love  ven- 
geance; but  it  is  allowed  us  to  doubt  in  this,  that  the  apostle 
would  so  cruelly  avenge  his  injury."  For  this  doubt  we 
would  not  touch  his  passion.  It  is,  nevertheless,  all  quite 
credible,  except  that  only  which  Augustine  gainsays. 


ON  THE  NATIVITY  OF  ONE  APOSTLE. 

THIS  apostolic  feast-day  exhorts  us  to  speak,  and  to  say 
something  to  you  of  the  blessed  company  that  held  converse 
with  Jesus  in  this  life.  In  that  were  chosen  twelve  chief 
ministers,  Peter  and  Paul,  Andrew  and  James,  John  and 
Thomas,  the  other  James  and  Philip,  Bartholomew  and 
Matthew,  Simon  and  Judas,  not  the  Judas  that  betrayed 
Christ.  Matthias  was  chosen  instead  of  the  lost  Judas. 
Matthew  is  one,  Matthias  is  another.  Matthew  is  an  evan- 
gelist and  apostle,  Matthias  is  an  apostle  in  the  stead  of 
Judas.  Paul  is  the  thirteenth  of  this  company;  he  was  not 


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IN  NATALE  UNIUS  APOSTOLI. 


on  life  mid  Criste,  ac  he  hine  geceas  svS'San  of  heofenum,  and 
he  is  geendebyrd  to  Petre,  for  his  micclum  geearnungum  and 
gedeorfum,  on  Drihtnes  willan.  To  SiBum  heape  cwae$  se 
Haelend  )?isum  wordum,  “ Hoc  est  preceptum  meum,  ut 
diligatis  inuicem,  sicut  dilexi  uos  et  reliqua;  “ Dis  is  min 
bebod,  )?aet  ge  lufion  eow  betwynan,  swa  swa  ic  eow  lufode. 
NaefS  n£n  man  maran  lufe  }>onne  he  sylle  his  sawle  for  his 
freondum.  Ge  sind  mine  frynd,  gif  ge  do$  swa  swa  ic  eow 
bebeode.  Ne  hate  ic  eow  }?eowan,  forSan  •JSe  se  )>eowa  nat 
hwaet  his  hlaford  deS : ic  het  eow  mine  frynd,  for)>an  $e  ic 
cydde  eow  swa  hwaet  swa  ic  set  minum  Feeder  gehyrde.  Ne 
gecure  ge  me,  ac  ic  geceas  eow,  and  ic  sette  eow  J?aet  ge  faron 
and  beron  wsestra,  and  eower  waestm  Jmrhwunige ; and  swa 
hwaet  swa  ge  biddaS  aet  minum  Feeder,  on  minum  naman,  he 
sylS  eow.” 

Oft  ge  habba$  gehyred  be  iSaere  so$an  lufe,  J>aet  heo  is  ful- 
fremednys  Godes  ee.  Se  *8e  God  lufa*3  and  men,  he  hylt  ealle 
Godes  bee.  Se  $e  soSliee  God  lufaS,  nele  he  wi$erian  ongean 
his  bebodum,  ac  mid  estfullum  mode  hi  gelSwaerlaebB.  Se 
•Se  oSerne  lufaS  buton  hiwunge,  nele  he  him  hearmes  cepan, 
ne  his  eehta  him  eetbredan.  On  Sara  beoS  cristene  men  to- 
cnawene,  gif  hi  rihtlice  cristene  beoS,  swa  swa  Drihten  sylf 
cwaeS,  “ Be  Sam  oncnawaS  ealle  men  )>sBt  ge  sind  mine  fol- 
geras,  gif  ge  habbaS  lufe  eow  betwynan.”  Ealle  gode  )>ing 
haefS,  se  Se  )?a  soSan  lufe  haefS : witodlice  se  Se  hi  naefS,  se 
is  bedaeled  eelces  godes.  Nis  nan  lufu  mare  j>onne  man  for 
oSruiu  his  lif  sylle,  swa  Crist  dyde  for  us.  Drihten  cwaeS, 
“ Ge  beoS  mine  frynd,  gif  ge  Sa  ]ring  doS  J>e  ic  eow  bebeode.” 
pa  apostoli  and  ealle  J*a  Se  Godes  bebodum  gehyrsumiaS, 
beoS  his  frynd  gecigede.  He  cwaeS,  “ Ne  hate  ic  eow  Seowan, 
forSan  Se  se  J?eowa  nat  hwaet  his  hlaford  d eS.”  Ne  nimS  se 
hlaford  his  Seowan  him  to  raedboran,  ac  nimS  his  holdan 
frynd,  and  him  geopenaS  his  willan.  Swa  eac  God  geswu- 
telaS  his  digelnyssa  Sam  Se  hine  inweardlice  lufiaS ; and  se 


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bodily  in  life  with  Christ,  but  he  chose  him  afterwards  from 
heaven,  and  he  is  associated  with  Peter,  for  his  great  merits 
and  labours,  agreeably  to  the  Lord’s  will.  To  this  company 
Jesus  said  in  these  words,  “ Hoc  est  preeceptura  meum,  ut 
diligatis  invicem,  sicut  dilexi  vos 2”  et  reliqua ; “ This  is  my 
injunction,  that  ye  love  each  other,  as  I have  loved  you.  No 
man  bath  greater  love  than  that  he  give  his  life  for  his  friends. 
Ye  are  my  friends,  if  ye  do  as  I have  commanded  you.  I 
call  you  not  servants,  because  the  servant  knoweth  not  what 
his  lord  doeth : I have  called  you  my  friends,  because  I have 
made  known  unto  you  whatsoever  I have  heard  from  my 
Father.  Ye  have  not  chosen  me,  but  I have  chosen  you,  and 
I appoint  you  that  ye  go  and  bear  fruit,  and  that  your  fruit 
remain ; and  whatsoever  ye  pray  of  my  Father,  in  my  name, 
he  will  give  unto  you.” 

Ye  have  often  heard  of  true  love,  that  it  is  the  perfection 
of  God’s  law.  He  who  loves  God  and  men  follows  all  God’s 
books*  He  who  truly  loves  God  will  not  resist  his  command* 
ments,  but  with  devoted  spirit  will  comply  with  them.  He 
who  loves  another  without  hypocrisy,  will  not  devise  harm 
to  him,  nor  take  from  him  his  possessions.  By  this  Christian 
men  are  known,  if  they  are  rightly  Christians,  as  the  Lord 
himself  said,  “ By  that  all  men  will  know  that  ye  are  my 
followers,  if  ye  have  love  among  you.”  He  has  all  good 
things  who  has  true  love : but  he  who  has  it  not  is  deprived 
of  every  good.  There  is  no  greater  love  than  that  a man  give 
his  life  for  others,  as  Christ  did  for  us.  The  Lord  said,  “ Ye 
are  my  friends,  if  ye  do  the  things  that  I command  you.” 
The  apostles  and  all  those  who  obey  God’s  commandments, 
are  called  his  friends.  He  said,  “ I call  ye  not  servants, 
because  the  servant  knoweth  not  what  his  lord  doetb.”  The 
Lord  takes  not  his  servant  as  a counsellor,  but  takes  his 
faithful  friends,  and  to  them  opens  his  will.  So  also  God 
manifests  his  secrets  to  those  who  inwardly  love  him ; and 


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IN  NATALE  UNIUS  APOSTOLI. 


Seowa,  y&t  is,  se  Se  synnum  )>eowaS,  brS  ascyred  fram  Godes 
r«de. 

Ege  is  twyfeald,  and  Seowdom  is  twyfeald.  An  ege  is 
butan  lufe,  oSer  is  mid  lufe,  and  se  is  halig  and  claene.  Swa 
is  eac  oSer  Seowt  neadunge  buton  lufe,  oSer  is  sylfwilles  mid 
lufe,  se  gedafenaS  Godes  Seowum*  Drihten  genam  of  (is  Jwes 
Seowan  naman,  and  bet  (is  his  frynd,  gif  we  his  will&n  ge- 
wyrcaS.  HS  cwaeS,  “ Ic  het  eow  mine  frynd,  forSan  Se  ic 
eow  cydde  ealle  Sa  Sing  ye  ic  set  minum  Feeder  gehyrde.” 
Hwaet  cydde  Crist  his  leorning-cnihtum  buton  Sa  heofenlican 
digelnysse,  and  Sa  micclan  myrhSe  \>ses  ecan  fifes,  ya  he  eac 
dseghwomlice  ou  his  geleaffulra  heortan  beset,  Jrnrh  orSunge 
J?ae8  Halgan  Gastes  ? Da  word  ye  he  spraec  to  his  apostolum, 
Sa  he  spraec  to  eallum  cristenum  mannum,  swa  swa  he  on 
sumere  stowe  sylf  cwaeS,  (€  Quod  autem  uobis  dico,  omnibus 
dico “ paet  )>®t  ic  to  eow  gecweSe,  J>aet  ic  cweSe  to  eallum 
mannum/’ 

Ne  sind  Godes  frynd  na  feawa,  ac  sind  fela,  swa  swa  se 
witega  cwaeS,  “ Me  soSlice  sind  June  frynd,  God,  swiSe 
ErwurSe,  and  heora  ealdordom  is  swiSe  gestrSngod.  Ic  hi 
gerfrne,  and  hi  beoS  gemenigfylde  ofer  Saere  s£-sand  ceosol.” 
Se  Haelend  cwaeS,  “ Ne  gecure  ge  me,  ac  ic  geceas  eow.” 
Durh  Sas  word  is  geswutelod  )>aet  nan  man  ne  maeg  on  him 
sylfum  wuldrian,  yeah  Se  he  gecoren  sy  to  Godes  nee.  Seo 
gecorennys  stent  on  Godes  foresceawunge,  and  we  beoS  Surh 
his  gife  gehealdene,  swa  swa  se  apostol  cwaeS,  “ Ge  sind  on 
Godes  gife  gehealdene  )mrh  geleafan.”  purh  Sa  gife  ye  se 
mennisca  Crist  wearS  Godes  Bearn,  )>urh  Sa  ylcan  gife  biS 
gehwile  cristeora  manna  Gode  gecoren,  fram  Sam  anginne  his 
geleafan.  Durh  Sone  ylcan  Gast  ye  Crist  waes  acenned,  Surh 
J?one  ylcan  his  gecorenan  beoS  ge-edeennede  on  Sam  halgum 
fulluhte.  purh  Sone  Halgan  Gast  wearS  se  mennisca  Crist 
aelcere  synne  orhlyte,  and  Surh  yone  ylcan  Gast  tis  beoS  ure 
synna  forgyfene. 

Dus  we  sprecaS  be  Cristes  mennisenysse,  Se  symle  un- 


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the  servant,  that  is,  he  who  is  servant  to  sins,  is  cut  off  from 
God's  council. 

Awe  is  twofold,  and  service  is  twofold.  One  awe  is  with- 
out love,  the  other  is  with  love,  and  it  is  holy  and  pure.  So 
also  one  service  is  compulsory  without  love,  the  other  is 
voluntary  with  love,  which  befits  God’s  servants.  The  Lord 
took  from  us  the  name  of  servant,  and  called  us  his  friends, 
if  we  perform  his  will.  He  said,  “I  have  called  you  my 
friends,  because  I have  made  known  unto  you  all  the  things 
that  I have  heard  from  my  Father."  What  did  Christ  make 
known  to  his  disciples  but  the  heavenly  secret,  and  the  great 
joy  of  the  everlasting  life,  which  he  also  daily  fixes  in  the 
hearts  of  his  faithful,  through  inspiration  of  the  Holy  Ghost  ? 
The  words  which  he  spake  to  his  apostles  he  spake  to  all 
Christian  men,  as  he  himself  in  some  place  said,  “ Quod 
autem  vobis  dico,  omnibus  dico ;"  “ That  which  I say  unto 
you,  I say  unto  all  men." 

The  friends  of  God  are  not  few,  but  are  many,  as  the  pro- 
phet said,  “ To  me  verily  thy  friends,  God,  are  very  honour- 
able, and  their  authority  is  greatly  strengthened.  I number 
them,  and  they  are  multiplied  above  the  sea-sand."  Jesus 
said,  “ Ye  have  not  chosen  me,  but  I have  chosen  you."  By 
these  words  it  is  manifested  that  no  man  may  glory  in  him- 
self, though  he  be  chosen  to  God's  kingdom.  The  election 
stands  in  God's  providence,  and  we  shall  be  saved  through 
his  grace,  as  the  apostle  said,  “ Ye  are  saved  by  God's  grace 
through  faith."  Through  that  grace  by  which  the  human 
Christ  was  a Child  of  God,  through  that  same  grace  will 
every  Christian  man  be  chosen  to  God,  from  the  beginning  of 
his  belief.  Through  the  same  spirit  through  which  Christ 
was  born,  through  the  same  his  chosen  will  be  born  again  in 
holy  baptism.  Through  the  Holy  Ghost  the  human  Christ 
was  void  of  every  sin,  and  through  the  same  Spirit  will  our 
sins  be  forgiven  us. 

We  thus  speak  of  Christ's  humanity,  who  continued  ever 


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IN  NATALE  UNIUS  APOSTOLI. 


synnig  wunode ; and  h€  wees  Godes  Bearn  swa  hraSe  swa 
he  mannes  Bearn  wearS.  Se  mann  is  Godes  Bearn,  forSan 
pe  se  Godes  Sunu,  Se  eefre  wees  acenned  of  Sam  JSlmihtigan 
Feeder,  underfeng  pn  menniscnysse  buton  synnum,  to  soSre 
Sunysse  his  hades;  and  peet  ylce  Godes  Bearn  is  mannes 
Bearn  for  Seere  underfgngenan  menniscnysse.  Crist,  cristenra 
manna  Heafod,  Ordfruma  eelcere  gife,  deelS  his  gyfe  his 
limum,  be  gehwilces  mannes  meeSe,  be  San  pt  he  healdan 
meeg  |>urh  his  fultum,  buton  'Sam  ne  dSS  nan  man  naht  to 
g6de.  NeefS  n£n  man  geleafan  buton  of  Cristes  gife,  ne  nan 
man  ne  SurhwunaS  on  geleafan  buton  )mrh  Cristes  gife ; forSi 
sceal  gehwa  on  his  Drihtne  wuldrian,  na  on  him  sylfum* 
Crist  gelogode  his  apostolas  and  ealle  his  gecorenan  Surh  his 
gife,  p&t  hi  ferdon  sylfwilles,  be  Godes  h£se,  and  'Surh  his 
fultum  weestm  brohton  gSdra  weorca,  swa  swa  God  sylf 
cweeS,  }mrh  Sone  witegan  Ezechiel,  “Ic  d5  paet  ge  d6S;M 
“ Et  fructus  uester  rnaneat;99  j?eet  is,  “ Eower  weestm  Surh- 
wunaS.99 Dflera  apostola  weestm  SurhwunaS  on  ecnysse, 
forSan  Se  jmrh  heora  bodunge  is  pes  middaneard  gebiged  to 
•Sam  soSum  geleafan,  and  to  heora  Scyppendes  biggengum, 
mid  Sam  wuniaS  on  ecnysse  p&  Se  wel  geendiaS.  Eac  swylce 
ure  gehweeda  weestm,  pmt  sind,  ure  godan  deeda,  JmrhwuniaS 
on  ecnysse,  and  hi  underfoS  anginn  eet  ure  geendunge. 

ponne  se  deaS  ure  andwerde  lif  geendaS,  ponne  biS  6s 
gehealden,  eefter  Sam  deaSe,  swa  hweet  swa  we  nu  doS  for 
gewilnunge  J?ees  ecan  lifes,  and  ponne  onginS  ure  edlean,  swa 
swa  se  sealm-sceop  cweeS,  “ Cum  dederit  dilectis  suis  somnum, 
hec  est  hereditas  Domini:99  “ Donne  God  sylS  his  leofum 
sUep,  peet  is  Drihtnes  yrfwyrdnys."  ponne  Godes  gecorenan 
becumaS  to  deaSe,  Sonne  gemetaS  hi  yrfwyrdnysse.  Micel 
heap  holdra  freonda  ure  andbidaS  peer,  orsorh  be  him  sylfiim, 
earful  gyt  for  ure  heelSe.  Uton  forSi  efstan  to  urum  eSele, 
peet  we  magon  ure  frynd  geseSn,  and  ure  siblingas  gegretan. 

Drihten  cweeS,  “Swa  hweet  swa  ge  biddaS  eet  minum 


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without  sin ; and  he  was  the  Son  of  God  as  soon  as  he  be- 
came the  Son  of  man.  Man  is  the  Son  of  God,  because  the 
Son  of  God,  who  was  ever  born  of  the  Almighty  Father, 
assumed  humanity  without  sins,  for  true  unity  of  his  person ; 
and  the  same  Son  of  God  is  Son  of  man,  from  the  assumed 
humanity.  Christ,  the  Chief  of  Christian  men.  Source  of 
every  grace,  distributes  his  grace  to  his  members,  according 
to  each  man's  capacity,  according  to  that  which  he  may  hold 
to  through  his  support,  without  which  no  man  does  aught  of 
good.  No  man  has  belief  save  by  Christ's  grace,  nor  does 
any  man  perseverejin  belief  without  Christ's  grace ; therefore 
should  every  one  glory  in  his  Lord,  not  in  himself.  Christ 
disposed  his  apostles  and  all  his  chosen  through  his  grace,  so 
that  they  should  go  voluntarily,  at  God’s  behest,  and  through 
his  support  should  bring  fruit  of  good  works,  as  God  himself 
said,  through  the  prophet  Ezekiel,  “ I do  what  ye  do;”  “Et 
fructus  vester  maneat that  is,  “ Your  fruit  continued).’' 
The  fruit  of  the  apostles  continues  to  eternity,  because  by 
their  preaching  this  world  is  turned  to  the  true  belief,  and  to 
the  worship  of  their  Creator,  with  whom  will  dwell  to  eternity 
those  who  end  well.  In  like  manner,  our  little  fruit,  that  is, 
our  good  deeds,  will  continue  to  eternity,  and  they  will  re* 
ceive  a beginning  at  our  ending. 

When  death  ends  our  present  life,  then  will  be  preserved 
to  us  after  death  whatsoever  we  now  do  for  desire  of  the 
everlasting  life,  and  then  will  our  reward  begin,  as  the 
psalmist  said,  “ Cum  dederit  dilectis  suis  somnum,  haec  is  he- 
reditas  Domini “ When  God  shall  give  sleep  to  his  beloved 
ones,  that  is  the  heritage  of  the  Lord.”  When  God's  chosen 
come  to  death,  then  find  they  an  heritage.  A great  company 
of  faithful  friends  will  await  us  there,  secure  for  themselves, 
yet  anxious  for  our  salvation.  Let  us,  therefore,  hasten  to 
our  country,  that  we  may  see  our  friends,  and  greet  our  kins- 
men. 

The  Lord  said,  “ Whatsoever  ye  pray  of  my  Father,  in  my 


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IN  NATALE  PLURIMORUM  APOSTOLORUM. 


Faeder,  on  minum  naman,  he  sylj?  eow.M  Drihtnes  nama  is 
Iesus,  pmt  is,  Haelend,  and  se  bitt  on  S® s Haelendes  naman, 
sepe  pee s bitt  Se  belimpS  to  soSre  haele.  Gif  hw G S»s  bitt 
pats  ,Se  him  ne  fremaS,  ne  bitt  he  on  S®s  Haelendes  naman. 
Paul  us  se  apostol  baed  «t  Gode  post  he  afyrsode  S®s  deofles 
ehtnysse  him  fram,  ac  him  n®s  pmre  bene  getiSod,  forSan  Se 
him  fremede  to  ecere  h®l)®  seo  hwilwende  ehtnys.  ponne 
we  biddaS  ongean  ure  agenre  )>earfe,  ponne  forwyrnS  se  mild- 
heorta  God  Gs  pm&  Se  we  ungesceadwislice  biddaS.  Eft,  se 
man  Se  went  his  earan,  peet  he  ne  gehyre  Godes  se,  his  gebed 
biS  Gode  ands®te.  Gif  we  for  synfullum  m annum  gebiddaS, 
and  hi  Ssere  Singunge  unwurSe  synd,  ne  beo  we  swa-Seah 
bedselede  edleanes  pm$  godan  willan,  Seah  pe  we  Sam  for- 
scyldegodan  geSingian  ne  magon.  Ne  sceal  man  swa-Seah 
Singian  to  dyrstiglice  Jram  fordonum  m annum,  swa  swa  se 
apostol  Gs  warnode  Sissum  wordum,  “ Est  peccatum  ad 
mortem,  pro  quo  rogo  ne  quis  oret “ Sum  synn  is  Se 
bringS  to  deaSe,  ic  bidde  pee t nan  man  for  peere  ne  gebidde.” 
Witodlice  gif  we  )>®8  biddaS  pe  Gs  to  ecere  h®l)?e  fremiaS,  Gs 
getiSaS  pees  se  goda  and  se  heofenlica  Fseder  Surh  his  Suna, 
pe  mid  him  leofaS  and  rixaS  a on  finnysse  pies  Halgan  Gastes, 
on  ealra  worulda  woruld.  Amen. 


IN  NATALE  PLURIMORUM  APOSTOLORUM. 

DESIGNAUIT  Dominus  et  alios  septuaginta  duos : et  re- 
liqua.  “ Se  H«lend  geceas  him,  to-eacan  pam  twelf  aposto- 
lum,  twa  and  hund-seofontig  leorning-cnihta,  and  sende  hi 
twam  and  twSm  ®tforau  him  to  ®lc  peers  byrig  and  stowe  pe 
h€  sylf  toweard  w®s  2”  et  reliqua. 

Gregorius  spree  menigfealdlice  be  Sissere  redinge,  and 
cwffiS,  peet  ure  Drihten  Gs  manaS  hwilon  mid  wordum,  hwilon 
mid  weorcum.  Efne  he  asende  his  leorning-cnihtas  him  ®t- 


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name,  be  will  give  you."  The  Lord’s  name  is  Jesus,  that  is, 
Saviour,  and  he  prays  in  the  name  of  the  Saviour,  who  prays 
for  that  which  appertains  to  true  happiness.  If  any  one 
prays  for  that  which  will  not  profit  him,  he  prays  not  in  the 
name  of  the  Saviour.  Paul  the  apostle  prayed  of  God  that 
he  would  remove  the  devil’s  persecution  from  him,  but  this 
prayer  was  not  granted  him,  because  the  temporary  persecu- 
tion forwarded  his  eternal  salvation.  When  we  pray  against 
our  own  need,  then  the  merciful  God  forewarns  us  that  we 
pray  indiscreetly.  Again,  the  man  who  turns  his  ear,  that  he 
may  not  hear  God’s  law,  his  prayer  will  be  hateful  to  God. 
If  we  pray  for  sinful  men,  and  they  are  unworthy  of  that 
intercession,  we  shall,  nevertheless,  not  be  deprived  of  the 
reward  of  good  will,  though  we  may  not  intercede  for  the 
guilty.  No  man  should,  however,  intercede  too  rashly  for 
fordone  men,  as  the  apostle  has  warned  us  in  these  words, 
“Est  peccatum  ad  mortem,  pro  quo  rogo  ne  quia  oretj” 
“ There  is  sin  which  bringeth  to  death,  I beseech  that  no  man 
pray  for  it.”  But  if  we  pray  for  that  which  forwards  us  to 
everlasting  happiness,  this  the  good  and  heavenly  Father  will 
grant  us  through  his  Son,  who  with  him  liveth  and  reigneth 
ever  in  unity  with  the  Holy  Ghost,  for  ever  and  ever.  Amen. 


ON  THE  NATIVITY  OF  SEVERAL  APOSTLES. 

DESIGNAVIT  Dominus  et  alios  septuaginta  duos : et  re- 
liqua.  “ Jesus  chose  to  him,  besides  the  twelve  apostles, 
seventy-two  disciples,  and  sent  them  by  two  and  two  before 
him,  to  each  of  those  cities  and  places  to  which  he  himself  was 
to  come,”  etc. 

Gregory  has  spoken  manifoldly  of  this  reading,  and  said, 
that  our  Lord  exhorts  us  sometimes  with  words,  sometimes 
with  works.  Behold,  he  sent  bis  disciples  before  him  by  two 

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IN  NATALE  PLURIMORUM  APOSTOLORUM. 


foran,  twain  and  twam,  forSan  Re  twa  beboda  synd  paere  eoRan 
lufe,  Codes  lufu  and  manna.  Se  sceal  beon  Godes  bydel 
sepe  haefR  lufe  to  Gode  and  to  niannum,  elles  he  ne  sceal 
nateshwon  Ra  penunge  underfon.  pis  godspell  belimpR  to 
eallum  halguni  lareowum,  pe  on  Godes  gelaRunge  his  folc 
heran  sceolon.  pa  twelf  apostolas  and  Ra  twa  and  hand- 
seofontig  leorning-cnihta  synd  Ra  heafod-wyrhtan  pyssere 
getimbrunge,  and  we  sceolon  him  geefenlaecan.  Drihten 
sende  his  bydelas  letforan  him,  and  he  sylf  com  aefter,  forRan 
•be  seo  bodung  forestaepR,  and  Drihten  cymR  syppan  to  paes 
rnannes  mode  pe  Ra  bodunge  gehyrR.  Be  Rissum  cwaeR  se 
witega  Isaias,  “ GearciaR  Drihtnes  weg,  doR  rihte  his  siR- 
fietu.”  Se  lareow  gearcaR  Godes  weg,  poune  he  mannum 
bodaR  lffes  word,  and,  aefter  Raere  bodunge,  God  sylf,  Rurh 
andwerdnysse  his  lufe,  paera  manna  heortan  onliht. 

Drihten  cwaeR,  “ paet  gerip  is  micel,  and  Ra  rifteras  feawa.” 
Dis  we  ne  magon  secgan  butan  micelre  gnornunge.  Efne 
nu  pes  middaneard  is  mid  sacerdum  afylled,  ac  swa-peah  on 
Godes  geripe  feawa  heora  beoR  wyrcende.  He  cwaeR,  “ Bid- 
daR  pees  geripes  hlaford,  paet  he  asende  wyrhtan  to  his  ge- 
ripe.”  Symle  sceal  paet  laewede  folc  gewilnian,  and  aet  Gode 
biddan,  paet  lie  him  g6de  lareowas  foresceawige,  pe  magon 
Rurh  halwende  lare  bf  tihtan  to  pam  ecan  life,  Gelome  biR 
pam  folce  seo  lar  oftogen  for  heora  lffes  Rwyrnysse,  swa  swa 
God  cwaeR  to  pam  witegan  Ezechiel,  “ Linguam  tuam  ad- 
herescere  faciam  palato  tuo,  et  eris  mutus,  nec  quasi  uir  ob- 
iurgans,  quia  domus  exasperans  est  “ Ic  do  paet  pin  tunge 
clifaR  to  Rinum  goman,  and  pu  bist  dumb,  na  swa  swa  Rrea- 
gende  wer,  forRan  pe  seo  hiwraeden  is  swiRe  Rwyr.”  Swilce 
he  openlice  cwaede,  i De  biR  seo  bodung  oftftgen,  forRan  -Re 
paet  folc  me  mid  yfelum  daedum  tyrigR,  and  nis  wyrRe  paere 
soRfaestnysse  tihtinge.*  Eac  hwilon  for  paes  lareowes  yfel- 
nysse  him  biR  seo  lar  oftogen,  swa  swa  se  sealm-sceop  cwaeR, 
“ Peccatori  autem  dixit  Deus,  Quare  tu  enarras  iustitias 
meas:”  et  reliqua:  “God  cwaeR  to  Ram  synfullum,  Hwi 


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ON  THE  NATIVITY  OF  SEVERAL  APOSTLES.  $31 

and  two,  because  there  are  two  commandments  of  true  love, 
the  love  of  God  and  of  men.  He  should  be  God’s  messenger 
who  has  love  to  God  and  to  men,  else  he  should  not  under- 
take the  service.  This  gospel  has  reference  to  all  holy 
teachers,  who  in  God’s  church  have  to  instruct  his  folk.  The 
twelve  apostles  and  the  seventy-two  disciples  are  the  head 
workmen  of  this  structure,  and  them  we  should  imitate.  The 
Lord  sent  his  messengers  before  him,  and  be  himself  came 
after,  because  the  preaching  precedes,  and  the  Lord  comes 
afterwards  to  the  mind  of  the  man  that  hears  the  preaching. 
Of  this  the  prophet  Isaiah  said,  “ Prepare  the  way  of  the 
Lord,  make  right  his  paths.”  The  teacher  prepares  the  way 
of  God,  when  he  preaches  the  words  of  life  to  men,  and,  after 
the  preaching,  God  himself,  through  the  presence  of  his  love, 
enlightens  the  hearts  of  men. 

The  Lord  said,  “The  reaping  is  great,  and  the  reapers 
few.”  This  we  cannot  say  without  great  sorrow.  Lo,  now 
this  world  is  filled  with  priests,  but,  nevertheless,  in  God’s 
reaping  few  of  them  are  working.  He  said,  “ Pray  to  the 
lord  of  the  reaping,  that  he  send  workmen  to  his  reaping.” 
Ever  should  the  lay  folk  desire,  and  to  God  pray,  that  he  pro- 
vide them  good  teachers,  who  by  salutary  instruction  may 
stimulate  them  to  the  everlasting  life.  Frequently  is  instruc- 
tion withdrawn  from  the  folk,  for  the  perverseness  of  their 
lives,  as  God  said  to  the  prophet  Ezekiel,  “ Linguam  tuam 
adhaerescere  faciam  palato  tu<v  et  eris  mutus,  nec  quasi  vir 
objurgans,  quia  domus  exasperans  est:”  “I  will  make  thy 
tongue  to  cleave  to  thy  palate,  and  thou  sbalt  be  dumb,  not 
as  a reproving  man,  because  the  household  is  very  perverse.” 
As  if  he  had  openly  said,  € Preaching  shall  be  withdrawn  from 
thee,  because  the  folk  provoke  me  with  evil  deeds,  and  are  not 
worthy  of  the  incitement  of  truth.’  Sometimes  also  for  the 
teacher’s  evilness  is  instruction  withdrawn  from  him,  as  the 
psalmist  said,  “ Peccatori  autem  dixit  Deus,  Quare  tu  enarras 
justitias  tneas  et  reliqua : “ God  hath  said  to  the  sinful, 

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IN  NATALE  PLURIMORUM  APOSTOLORUM. 


bodastSu  mine  rihtwisnyssa  and  mine  gecySnysse  Jmrh  pinne 
muS  ? pu  soSlice  hatast  Seawfaes  t n y sse,  and  Su  awurpe 
mine  word  underbaec.”  Dam  lEreowe  sylfum  deraS  hwflon 
his  swigen,  ac  heo  deraS  symle  his  underSeoddum,  gif  him 
biS  seo  heofenlice  lar  oftSgen. 

Drihten  cwaeS,  “ FaraS,  efne  ic  sende  eow  swa  swa  lamb 
betwux  wulftun.”  L&mb  is  unsc&SSig  nyten,  and  Godes 
lareow  sceal  healdan  unscaeSSignysse  on  his  Kfes  Seawum 
betwux  Sam  repan  folce.  Ne  sceal  he  teran  ne  bitan  swa  swa 
wulf,  ac  sceal  forberan  reSra  manna  angin,  p©t  he  Surh  his 
liSnesse  heora  graman  geliSewaece.  Gif  h€  hwiltidum  jmm 
receleasum  styrS,  ponne  sceal  his  steor  beon  mid  lufe  gemete- 
god,  na  mid  waelhreawnysse  oferdon.  Wei  deS  se  He  un- 
wittigum  styrS  mid  swinglum,  gif  he  mid  wordum  ne  maeg. 
Hit  is  awriten,  “ Ne  biS  se  stunta  mid  wordum  gerihtlaeced.” 
Gif  se  sacerd  ne  maeg  'Sam  liewedum  tnannum  larspel  secgan, 
huru  he  sceal,  purh  his  lifes  unscaeSSignysse,  him  wel  bys- 
nian. 

“Nolite  portare  sacculum  neque  peram:”  “Ne  bere  ge 
mid  eow  pusan,  oSSe  codds  ne  gescy.”  Swa  micelne  truwan 
sceal  se  lareow  habban  on  God,  paet  he  wile  foresceawian  his 
lifes  neode,  Sy-laes  pe  he  sylf  ymbe  pa  hwilwendlican  Sing 
hogie,  and  hw6nlice  Sa  ecan  oprum  mannum  foresceawige. 
Hwffit  maenS  se  pusa  buton  woruldlice  byrSene?  Hwaet 
maenaS  pa  gescy  butan  deadra  manna  gebysnunga  ? Se  lareow 
Se  bodunge  underfehS,  ne  sceal  h€  hine  sylfne  mid  woruld- 
pingum  bysnian,  and  Godes  teolunge  to  gymeleaste  don. 
Him  gedafenaS  paet  he  hogie  hU  mauegra  manna  sawla  he 
maege  Gode  gestrynan  Surh  pa  godspellican  lSre,  na  hH  micel 
he  maege  mid  his  ricetere  him  to  geteon.  Ne  sceal  he  yfele 
bysne  nfman  aet  forSfarenum  mannum,  ne  his  figene  weorc 
mid  deadum  fellum  ymbtrymman.  Sume  menn  willaS  heora 
figene  Swyrnysse  bewerian  purh  oSra  manna  yfelnysse,  and 
wenaS  paet  hi  magon  butan  pleo  pa  unalyfedan  daeda  gefrem- 


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Why  preachest  thou  my  righteousnesses  and  my  covenant 
through  thy  mouth  ? Thou  verily  hatest  obedience,  and  thou 
hast  cast  my  words  behind.”  Sometimes  his  silence  injures 
the  teacher  himself,  but  it  always  injures  those  under  his 
direction,  if  heavenly  instruction  be  withdrawn  from  him. 

The  Lord  said,  “ Go,  behold  I send  you  as  lambs  among 
wolves.”  A lamb  is  an  innocent  animal,  and  God’s  teacher 
should  hold  innocence  in  his  life’s  practices  among  the  bar- 
barous people.  He  should  not  tear  nor  bite  as  a wolf,  but 
should  bear  the  designs  of  barbarous  men,  that  he  through 
his  meekness  may  mitigate  their  fierceness.  If  he  sometimes 
correct  the  reckless,  his  correction  shall  be  moderated  with 
love,  not  overdone  with  barbarity.  He  does  well  who  cor- 
rects the  witless  with  stripes,  if  he  cannot  with  words.  It 
is  written,  “The  foolish  will  not  be  corrected  with  words.” 
If  the  priest  cannot  say  a homily  to  the  lay  folk,  he  should, 
at  least,  through  the  innoceuce  of  his  life,  set  them  a good 
example. 

“ Nolite  portare  sacculum  neque  peram " Bear  not  with 
you  purse,  or  scrip,  or  shoes.”  So  great  trust  should  the 
teacher  have  in  God,  that  he  will  provide  his  life’s  need,  lest 
he  himself  be  solicitous  about  transitory  things,  and  but  Jittle 
provide  the  eternal  ones  for  other  men.  What  means  the 
purse  but  a worldly  burthen  ? What  mean  the  shoes  but 
the  examples  of  dead  men  ? The  teacher  who  undertakes 
preaching  should  not  busy  himself  with  worldly  things,  and 
neglect  God’s  culture.  It  befits  him  that  he  feel  anxious  how 
he  may  gain  to  God  the  souls  of  many  men  by  evangelic  lore, 
not  how  much  he  may  draw  to  him  by  his  power.  He  should 
not  take  an  evil  example  from  men  departed,  nor  surround 
his  own  works  with  dead  skins.  Some  men  desire  to  defend 
their  own  perversity  by  the  evilness  of  other  men,  and  ween 
that  they  may  without  peril  perpetrate  unallowed  deeds,  be- 


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IN  NATALE  PLURIMORUM  APOSTOLORUM. 


man,  forSan  pe  hi  gesawon  heora  foregengan  swa  d5n.  Hwaet 
doS  )?as  buton  swilce  hi  heora  fet  mid  deadra  nytena  fell um 
befceon  ? 

He  cwaeS,  “ Ne  gecyrre  ge  naenne  maon  be  wege.”  Mid 
Jnsum  wordum  is  geswutelod  hti  geornful  se  ISreow  been  sceal 
ymbe  pa  ecan  teolunge,  ]?onne  he  ne  mot  for  nan  re  gretinge 
intingan  of  his  wege  gecyrran.  “ On  swa  hwilcum  huse  swa 
ge  incumaS,  cweSaS  ifrest,  Wunige  sib  on  Sisum  huse,  and 
gif  pmr  biS  sibbe  beam,  eower  sib  wunaS  ofer  Sam  huse.  Gif 
on  Sam  huse  ne  biS  sibbe  beam,  eower  sibb  gewent  eft  to 
eow.”  Seo  sibb,  pe  se  Godes  by  del  bodaS,  wunaS  on  'Sam 
huse,  gif  S®r  biS  sibbe  beam ; gif  Seer  nan  ne  biS,  seo  sib 
gecyrB  eft  to  Sam  bydele.  OSSe  peer  biS  sum  man  on  Sam 
huse  pe  biS  forestiht  to  Sam  ecan  life,  and  pmt  heofenlice 
word  hylt  Se  he  gebyrS ; oppe  gif  Seer  n£n  man  ne  biS  pe 
Saere  heofenlican  bodunge  hedan  wille,  ne  aetberst  swa-Seah 
}>am  bydele  his  geswinces  edlean  aet  Gode.  “ WuniaS  on 
pam  huse  Se  ge  to  cumaS,  etende  and  drincende  pee t pmt  hi 
habbaS  eow  to  syllenne.”  Efhe  we  gehyraS,  pmt  se  Drihten 
pe  forbead  )?am  bydelum  to  berenne  pusan  oSSe  codd,  pmt  he 
forgeaf  him  bigleofan  of  heora  bodunge,  and  cwseS,  t€  SoSlice 
se  wyrhta  is  wurSe  his  mede.”  Gif  Saes  lareowes  bodung 
biS  underfangen,  )>onne  biS  gedafenlic  pmt  he  on  Sam  huse 
wunige,  and  Sa  eorSlican  bigleofan  aet  Sam  mannum  underfo, 
pe  he  Sa  heofenlican  myrhSe  bodaS.  Be  San  cwaeS  Paulns 
se  apostol,  “ Gif  we  eow  pa  gastlican  s£d  sawaS,  hwonlic 
biS  pm t we  eowere  fl»sclican  Sing  ripon.”  Twyfealde  mede 
sylS  God  his  bydelum,  ane  be  wege,  oSre  on  eSele;  Sne  Se 
strSngaS  pa  bydelas  to  Saere  bodunge,  oSre  pe  hi  gewelgaS 
setter  Sam  gemaenelicum  aeriste.  Ne  sceal  se  goda  bydel  forSi 
bodian  pmt  h€  her  hwilwendlice  mede  underfd,  ac  forSi  big- 
leofan of  Saere  bodunge  rilman,  pmt  he  ®t  Saere  bodunge  ne 
ateorige.  SoSlice  swa  hwa  swa  bodaS  forSi  pmt  he  her  oSSe 
mede  oSSe  herunge  underfo,  butou  twyn  he  bescyraS  hine 
sylfne  fram  Saere  ecan  mede.  Se  Se  bodaS  for  Sam  intingan 


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535 


cause  they  saw  their  predecessors  so  do.  What  do  these  but* 
as  it  were,  cover  their  feet  with  the  skins  of  dead  animals  ? 

He  said,  “ Turn  to  no  man  by  the  way.”  By  these  wordB 
it  is  manifested  how  diligent  the  teacher  should  be  in  the 
eternal  tilling,  when  he  may  not,  for  the  sake  of  any  greeting, 
turn  from  his  way.  “ Into  whatsoever  house  ye  come,  say 
first,  May  peace  dwell  in  this  house,  and  if  a child  of  peace 
be  there,  your  peace  shall  dwell  over  that  house.  If  in  that 
house  there  be  no  child  of  peace,  your  peace  shall  turn  again 
unto  you.”  The  peace,  which  the  messenger  of  God  preaches, 
shall  dwell  in  the  house,  if  a child  of  peace  be  there ; if  there 
be  none,  the  peace  shall  return  to  the  messenger.  Whether 
there  be  some  man  in  the  house,  who  is  predestined  to  ever- 
lasting life,  and  holds  the  heavenly  word  that  he  hears ; or  if 
no  man  be  there  who  will  heed  the  heavenly  preaching,  yet  will 
not  flee  from  the  messenger  the  reward  of  his  toil  with  God. 
“ Dwell  in  the  house  to  which  ye  come,  eating  and  drinking 
that  which  they  have  to  give  you.”  Lo,  we  hear,  that  the 
Lord,  who  forbade  his  messengers  to  bear  purse  or  scrip, 
gave  them  sustenance  from  their  preaching,  and  said,  tf  Verily 
the  workman  is  worthy  of  his  meed.”  If  the  teacher’s 
preaching  be  received,  then  is  it  fitting  that  he  dwell  in  the 
house,  and  receive  sustenance  from  those  men  to  whom  he 
preaches  the  heavenly  joy.  Of  this  Paul  the  apostle  said, 
“ If  we  sow  ghostly  seed  for  you,  it  is  little  that  we  reap  your 
fleshly  goods.”  God  gives  to  his  messengers  a twofold  meed, 
one  by  the  way,  the  other  in  the  heavenly  country ; one  that 
strengthens  the  messengers  for  preaching,  the  other  which 
enriches  them  after  the  general  resurrection.  A good  mes- 
senger should  not  preach  that  he  may  here  receive  a tem- 
porary meed,  but  should  receive  sustenance  for  his  preach- 
ing, that  he  may  not  faint  at  his  preaching.  But  he  who 
preaches  that  be  may  here  receive  meed  or  praise,  without 
doubt  severs  himself  from  the  everlasting  meed.  He  who 


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IN  NATALE  SANCTORUM  MART1RUM. 


peet  he  his  Drihtnes  b»se  and  willan  gefremme,  and  for  his 
neode  bigleofan  of  Saere  bodunge  nimS,  ne  deraS  him  nan 
Sing  on  Sam  ecan  eSele,  pset  he  on  wege  J>yses  lifes  andlyfene 
underfeng.  Ac  Sam  lareowum,  {?aet  is  biscopum,  and  maesse- 
preostum,  and  gehwilcum  Godes  Seownm,  is  micclum  to 
warnigenne,  peet  him  ne  belimpe  se  egeslica  cwyde  pe  se 
witega  Osee  be  sumum  cwaeS,  “ Peccata  populi  mei  come- 
dunt pfet  is,  “ Hi  etaS  mines  folces  synna.”  Godes  Seowas 
lybbaS  be  Sam  l£cum  Se  geleaffulle  men  Gode  offriaS  for 
heora  synnum,  and  gif  ht  etaS  Sa  offrunga,  and  forsuwiaS  }>a 
gastlican  lare  and  Sa  )?ingraedene  for  Sam  folce,  untwylice  iu 
etaS  heora  synna.  Gehadode  menn  sind  Godes  bydelas,  and 
hwa  sceal  bodian  J?one  Deman  toweardne,  gif  se  bydel  suwaS  ? 

Drib  ten  cwaeS  to  his  leorning-cnihtum,  and  Surh  hi  to 
eallum  lareowum,  “ Uos  estis  sal  terre  j,#  past  is,  “ Ge  sind 
j>aere  eorSan  sealt.”  Lareowum  gedafenaS  pset  hi  mid  wis- 
domes  sealte  geleaffulra  manna  mod  sylton,  )>set  swa  hwa  swa 
him  genealfehS  beo  geondstred  mid  swsecce  pma  ecan  lifes. 
Swa  swa  sealt  hylt  aelcne  mete  wiS  forrotodnysse,  swa  sceal 
Sees  wisdomes  bodung  healdan  manna  heortan  wiS  brosnunge 
fdlra  leahtra. 

pes  traht  is  langsum  eow  to  gehyrenne,  ac  we  willaS  nu 
ure  spraece  her  geendian.  Se  mildheorta  Drihten,  Se  Jrisne 
middaneard  alysde,  and  his  apostolas  and  leorning-cnihtas  us 
to  lareowum  gesette,  gelasde  (is  to  Sam  ecan  life,  Sider  Se  he 
fis  gelaSode  }mrh  ht  and  Surh  heora  aeftergengan.  Sy  him  £ 
wuldor  and  lof  ealra  his  weldaeda.  Amen. 


IN  NATALE  SANCTORUM  MARTIRUM. 

CUM  audieritis  praliaet  seditiones,  nolite  terreri : et  reliqua. 
Se  Hrelend  fores^ede  his  leorning-cnihtum  )?ises  middaneardes 


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preaches  for  the  sake  of  promoting  his  Lord’s  behest  and 
will,  and  for  his  need  takes  sustenance  for  his  preaching,  it 
will  not  injure  him  aught  in  the  eternal  country,  that  he,  on 
the  way  of  this  life,  received  nourishment.  Butteachers,  that 
is,  bishops,  and  mass-priests,  and  all  God’s  servants,  have  to 
take  especial  care  that  the  terrible  saying  apply  to  them  not, 
which  the  prophet  Hosea  said  of  some,  “ Peccata  populi  mei 
comedunt that  is,  “They  eat  the  sius  of  my  people.” 
God’s  servants  live  by  the  gifts  that  believing  men  offer  to 
God  for  their  sins,  and  if  they  eat  those  offerings,  and 
silently  withhold  ghostly  lore  and  intercession  for  the  folk, 
undoubtedly  they  eat  their  sins.  Men  in  orders  are  God’s 
messengers,  and  who  shall  preach  the  Judge  to  come,  if  the 
messenger  be  silent? 

The  Lord  said  to  his  disciples,  and  through  them  to  all 
people,  “ Vos  estis  sal  terrae  $”  that  is,  " Ye  are  the  salt  of 
the  earth.”  It  befits  teachers  that  they  salt  the  minds  of 
believing  men  with  the  salt  of  wisdom,  so  that  whosoever 
shall  approach  them  may  be  strewed  over  with  the  savour  of 
the  everlasting  life.  As  salt  preserves  every  meat  against 
rottenness,  so  should  the  preaching  of  wisdom  preserve  the 
hearts  of  men  against  the  corruption  of  foul  sins. 

This  exposition  is  longsome  for  you  to  hear,  but  we  will 
now  here  end  our  speech.  May  the  merciful  Lord,  who 
redeemed  this  world,  and  placed  his  apostles  and  disciples  as 
our  teachers,  lead  us  to  the  everlasting  life,  to  which  he  has 
invited  us  through  them  and  through  their  successors.  Be 
to  him  ever  glory  and  praise  for  all  his  benefits.  Amen. 


ON  THE  NATIVITY  OF  HOLY  MARTYRS. 

CUM  audieritis  prselia  et  seditiones,  nolite  terreri : et  reliqua. 
Jesus  foretold  to  his  disciples  the  perils  of  this  world,  and 


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IN  NATALE  SANCTORUM  MARTIRUM. 


frecednyssa,  and  $aera  martira  gewinn,  )ms  cweBende,  “ Donne 
ge  gehyra®  on  middanearde  gefeobt  and  sace,  ne  beo  ge 
afyrhte.  pas  Sing  sceolon  d&*est  cuman,  ac  ne  bi®  swa-Seah 
Jtterrihte  seo  geendung  et  reliqua. 

We  mnia®  to  Sissere  raedinge  {?aes  halgan  papan  Gregories 
trahtnunge.  Ure  Drihten  foresee  J>a  toweardan  frecednyssa 
fuses  losigendlican  middaneardes,  J?aet  hi  ®y  bes  manna  mod 
gedrefon,  gif  hi  beo®  cu®e  on  aer.  EaSelicor  we  forbera®  J?a 
frecednyssa  ®e  we  witon  on  air,  ]?onne  Sa  ®e  fis  fterlice  be- 
curaa®.  Gif  ®e  man  scota®  to,  Jm  gescyltst  ®e,  gif  }m  hit 
gesihst;  gif  ®u  Gnwasr  bist,  Jm  bist  ®e  swiSor  geswenct* 
Drihten  fis  gehyrte  mid  J>am  ®e  h € cwae®,  “ ponne  ge  ge- 
hyra®  on  middanearde  gefeoht  and  sace,  ne  beo  ge  afyrhte.” 
Gefeoht  belimp®  to  feondum,  and  sacu  to  ceastergewarum. 
Mid  J>atn  wordum  he  gebicnode  pset  we  sceolon  Jrolian  wiSutan 
gewinn  fram  urum  feondum,  and  eac  wiSinnan,  fram  urum 
nehgeburum,  laSlice  unge®waernyssa.  Nis  na  to  understSnd- 
enne  swilce  ure  Drihten  ®as  frecednyssa  ®urh  hine  sylfne 
gefremme,  ac  he  s^ede  hi  towearde,  forSan  )>e  he  w£t  ealle  )?ing 
aerSan  )>e  hi  gewurSon.  “pas  frecednyssa  sceolon  serest 
cuman,  ac  ne  bi®  swa-5eah  }>aerrihte  seo  geendung.”  Fela 
yfelu  sceolon  fore-yrnan  «r  seo  geendung  Sissere  worulde 
cume,  and  hi  sind  }>a  bydelas  Sees  ecan  yfeles,  ]>e  yfelum 
mannum  becym®  for  heora  anwillan  yfelnysse. 

“peod  arist  ongean  feode,  and  nee  win®  ongean  nee.” 
Mid  Jusum  wordum  he  foresaide  manna  ungeSwaernyssa  and 
gedrefednyssa.  “ Micele  eorSstyrunga  beo®  geond  stowa.” 
Efne  her  is  foressed  se  upplica  grama  ]>e  ofer  mannum  be- 
cym® to  wrace  heora  mandsedum.  “ CoSa  becuma®.”  Efne 
her  is  manna  lichamana  ungemetegung  and  geswencednys. 
“ Hunger  bi®.”  On  hungre  is  geswutelod  ®«re  eorSan  un- 
waestmbffirnys.  “ Ogan  of  heofenum  and  micele  tacna.” 
Her  is  J?aere  lyfte  fagetung,  ®urh  mislice  stormas,  )?e  unge- 
limplice  becuma®  betwux  Sam  oSrum  heofenlicum  tScnum. 
Witodlice  ealle  middaneardlice  ®ing  beo®  geendode,  and  ter 


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539 


the  calamities  of  the  martyrs,  thus  saying,  €t  When  ye  hear 
of  battle  and  strife  in  the  world,  be  ye  not  afraid.  These 
things  shall  first  come,  but  yet  the  ending  shall  not  be  forth- 
with,” etc. 

We  take  for  this  text  the  exposition  of  the  holy  pope 
Gregory.  Our  Lord  foretold  the  future  perils  of  this  perish- 
able world,  that  they  might  the  less  afflict  men’s  minds,  if 
they  are  known  beforehand.  We  bear  more  easily  the  perils 
that  we  know  beforehand,  than  those  which  befall  us  suddenly. 
If  a man  shoot  at  thee,  thou  shieldest  thyself,  if  thou  seest 
it ; if  thou  art  unaware,  thou  art  the  more  harmed.  The  Lord 
cheered  us  when  he  said,  “ When  ye  hear  of  battle  and  strife 
in  the  world,  be  ye  not  afraid.”  Battle  applies  to  foes,  and 
strife  to  citizens.  With  those  words  he  indicated  that  we 
should  suffer  war  without  from  our  foes,  and  also  within,  from 
our  neighbours,  hateful  dissensions.  It  is  not  to  be  under- 
stood as  if  our  Lord  promotes  these  perils  through  himself, 
but  he  said  they  were  to  come,  because  he  knows  all  things 
before  they  happen.  “ These  perils  shall  first  come,  but  yet 
the  ending  shall  not  be  forthwith.”  Many  evils  shall  forerun 
ere  the  ending  of  this  world  comes,  and  they  are  the  heralds 
of  the  eternal  evil,  which  shall  come  upon  evil  men  for  their 
stubborn  evilness. 

“ Nation  shall  arise  against  nation,  and  kingdom  shall  war 
against  kingdom.”  With  these  words  he  foretold  the  dis- 
sensions and  calamities  of  men.  “ Great  earthquakes  shall  be 
throughout  places.”  Lo,  here  is  foretold  the  heavenly  anger 
-which  shall  come  upon  men  in  vengeance  of  tbeir  crimes. 
“ Pestilences  shall  come.”  Lo,  here  are  the  intemperance 
and  affliction  of  men’s  bodies.  “ There  shall  be  famine.”  By 
famine  is  shown  the  unfruitfulness  of  the  earth.  “ Terrors 
from  heaven  and  great  signs.”  Here  is  the  changing  of  the 
air,  through  divers  storms,  which  unseasonably  come  among 
other  heavenly  signs.  Verily  all  worldly  things  will  be  ende^ 


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pere  geendunge  hi  beoS  ealle  gedrefede  and  astyrede ; and  we 
mennisce  men,  }>e  on  eallum  woruld-jringum  syngiaS,  on 
eallum  Singum  we  beoS  eft  gewitnode,  swa  swa  bit  awriten 
is,  “Pugnabit  pro  eo  orbis  terrarum  contra  insensatos;” 
“ EorSan  yrabhwyrft  fiht  for  Gode  ongean  )>a  andgitleasan.” 

Ealle  Sa  Jring  Jhj  se  iElmihtiga  Us  forgeaf  to  Kfes  bricum, 
ealle  we  awendaS  to  finalyfedlicum  lustum.  Da  stylnysse 
middaneardlicere  sibbe  we  awendaS  to  ydelre  orsorhnysse ; 
ure  lichamana  haelSe  we  awendaS  to  leahtrum ; j?aere  eorSan 
waestmbsernysse  and  genihtsumnysse  we  nellaS  habban  us  to 
lifes  bricum,  ac  to  oferflowednyssutn ; j?aere  lyfte  smyltnysse 
we  awendaS  to  eorSlicere  lustfullunge ; ]>is  wraecfulle  Kf,  pe 
we  on  sind,  we  lufiaS  for  Sam  beofenlican  eSele.  Rihtlice  we 
beoS  forSi  on  eallum  Sisum  'Singum  gewitnode,  forSan  Se  we 
nu  hi  ealle  awendaS  Gs  to  leahtrum. 

“ Swa-Seah  6?rSan  \>e  Sas  Sing  gelimpaS,  man  eht  eower, 
belaewende  on  gesamnungum,  and  teonde  to  cynegum,  and 
to  ealdormannum,  and  to  cweartemum,  for  minum  naman.” 
pis  gelanip  aefter  Cristes  aeriste  and  Gpstige  to  heofenura, 
}?aSa  man  Sa  balgan  martiras  acwealde  mid  mislicum  tintre- 
gum,  and  hi  waeron  swa  anrasde  on  Cristes  geleafan,  pset  nanes 
cynnes  tintrega  hi  ne  mihte  fram  Gode  gebigan,  ac  sealdon 
heora  agen  Kf  for  Criste,  swa  swa  Crist  dyde  for  hf.  iErest 
Srowodon  J?a  apostolas,  and  siSSan  fela  {msend  martira,  and 
man  towearp  Godes  cyrcan,  and  aelcne  J?eera  acwealde  )>e 
cwaeS  ]>aet  he  cristen  waere,  and  aefre  swa  man  hi  swiSor 
hynde,  swa  {?ae r ma  beah  to  Sam  soSan  geleafan,  }?urh  Sam 
tacnum  and  wundrum  J?e  Sa  martiras  worhton  ; swa  ]raet  for 
oft  Sa  reSan  cwelleras  wurdon  geleaffulle,  and  for  Drihtnes . 
naman  ge m art i rode. 

Deos  ehtnys  waes  swiSe  langsum  on  eallum  leodum,  and 
swa-Seah  gyt  biS  mare  ehtnys  and  earfoSre  Srowuug  on  |>aes 
arleasan  Antecristes  to-cyme,  pmne  he  and  his  folgeras,  mid 
deofles  craefte,  mancyn  dreccaS.  Drihten  cwaeS,  u pis  eow 
gelimpS  soSlice  on  gewitnysse.”  paera  martira  deaS  waes 


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and  before  the  ending  they  will  all  be  afflicted  and  agitated ; 
and  we  human  beings,  who  sin  in  all  worldly  things,  shall 
afterwards  in  all  things  be  punished,  as  it  is  written,  “ Pu- 
gnabit  pro  eo  orbis  terrarum  contra  insensatos Earth’s 
circumference  shall  fight  for  God  against  the  senseless.” 

All  the  things  that  the  Almighty  has  given  us  for  the  uses 
of  life,  we  turn  all  to  unallowed  lusts.  The  stillness  of 
worldly  peace  we  turn  to  idle  security;  the  health  of  our 
bodies  we  turn  to  sins;  the  fruitfulness  and  abundance  of 
earth  we  will  not  have  for  the  uses  of  life,  but  as  superfluities ; 
the  serenity  of  the  air  we  turn  to  earthly  righteousness ; this 
life  of  exile,  in  which  we  are,  we  love  before  the  heavenly 
country.  Rightly,  therefore,  in  all  these  things  we  shall  be 
punished,  because  we  now  turn  them  all  to  our  vices. 

“ Yet  before  these  things  happen,  men  shall  persecute  you, 
betraying  you  in  the  synagogues,  and  dragging  you  to  kings, 
and  to  rulers,  and  to  prisons  for  my  name.”  This  happened 
after  Christ’s  resurrection  and  ascension  to  heaven,  when  men 
killed  the  holy  martyrs  with  divers  torments,  and  they  were 
so  steadfast  in  Christ’s  belief,  that  torments  of  no  kind  could 
turn  them  from  God,  but  they  gave  their  own  lives  for  Christ, 
as  Christ  had  done  for  them.  First  the  apostles  suffered,  and 
afterwards  many  thousand  martyrs,  and  they  overthrew  God’s 
churches,  and  killed  every  one  of  those  who  said  that  he  was 
a Christian,  and  always  the  more  they  oppressed  them,  the 
more  there  turned  to  the  true  belief,  through  those  signs  and 
miracles  which  the  martyrs  wrought ; so  that  very  often  the 
fierce  executioners  became  believing,  and  for  the  Lord’s  name 
were  martyred. 

This  persecution  was  very  longsome  among  all  people,  and, 
nevertheless,  there  will  be  yet  greater  persecution  and  harder 
suffering  at  the  advent  of  the  impious  Antichrist,  when  he 
and  his  followers,  with  the  devil’s  craft,  shall  oppress  man- 
kind. The  Lord  said,  “ But  this  shall  befall  you  as  a testi- 


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IN  NATALE  SANCTORUM  MARTIRUM. 


Godes  geeorenum  bysn  to  ecere  hselSe,  and  'Sam  Swyrtim 
gewitnys  to  ecum  forwyrde,  \>set  hi  nane  beladunge  nabbaS, 
forSan  )>e  hi  noldon  )mrh  heora  wundra  gelyfan.  “ SettaS 
eomostlice  on  eowerum  heortum,  ge  ne  Jrnrfon  asmeagan 
hu  ge  andwyrdan  sceolon.  Ic  soSlice  svile  eow  mtiS  and 
wisdom,  Jmm  ne  magon  wiSstandan  ne  wiScweSan  ealle 
eowere  wiSerwinnan.”  Swilce  he  openlice  cwsBde,  1 Ne  beo 
ge  afyrhte;  genealascaS  to  Sam  gewinne,  ac  ic  feohte  for 
eow ; {?a  word  gaS  of  eowerum  muSe,  ac  ic  eom  se  Se  £aer 
sprecS.’  Eft  he  cwseS,  on  oSre  atowe,  “ Ic  secge  eow,  min  am 
freondum,  Ne  beo  ge  afterede  for  Sam  ehterum  Se  ^one 
lichaman  ofsleaS,  and  siSSan  nabbaS  hwaet  hi  mire  doS.  Ic 
seteowige  eow  hwaene  ge  sceolon  eow  adraedan ; ondraedaS 
eow  )*>ne  Se  maeg  )?one  lichaman  ofslean,  and  siSSan  Sa 
sawle  on  helle  susle  asendan.” 

He  cwaeS,  “ Ge  beoS  belaewede  fram  faederum,  and  ge- 
broSrum,  and  fram  magum,  and  hi  eow  to  deaSe  gewaecaS.” 
We  rtfSdaS  gehwaer  on  martira  Srowungum,  j?aet  faederas,  and 
gebroSru,  and  magas  woldon  geweman  heora  cristenan  frynd 
fram  Godes  geleafan  to  heora  gedwyldum,  for  Ssere  ormaetan 
ehtnysse  )?aera  arleasra  cwellera.  Sume  eac  burgon  heora 
feore,  and  ameldodon  heora  cristenan  magas,  and  scufon  hi 
forS  to  heofenan  rice,  and  ferdon  him  sylfe  to  helle  wite. 
peos  yfelnys  biS  eac  on  Antecristes  to-cyme,  “ and  Sonne 
genihtsumaS  seo  unrihtwisnys,  and  biS  forSi  manegra  manna 
lufu  acolod  ; ac  se  Se  )>urhwunaS  oS  ende  on  geleafan,  se  biS 
geheaklen.”  iElc  ehtnys  biS  earfoSe  to  ]?olienne,  ac  swa- 
Seah  seo  biS  ealra  biterost  J?e  biS  fram  siblingum  oSSe  fram 
Sam  )>e  getreowe  beSn  sceoldon.  Drihten  cwaeS,  “ Ge  beoS 
andsaete  eallum  mannum  for  minum  naman,  and  swa-Seah  ne 
losaS  £n  haer  of  eowerum  heafde.”  Crist  foresakle  Sa  earfoS- 
nyssa  his  halgena  Srowunge,  and  eac  hi  gefrefrode  mid  hihte 
j?ae s toweardan  aeristes,  Sus  cweSende, (t  Swa-Seah  ne  losaS 
£n  hw  of  eowerum  heafde.”  Witodlice  ne  losaS  j*aet  heafod, 
J>onne  Sa  h£r  beoS  ealle  ge-edstaSelode.  Ne  biS  J>aes  mannes 


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mony.”  The  death  of  the  martyrs  was  to  God's  chosen  an 
example  for  eternal  salvation,  and  to  the  perverse  a testimony 
for  eternal  perdition,  so  that  they  will  have  no  excuse,  be- 
cause they  would  not  believe  through  their  miracles.  “ But 
settle  it  in  your  hearts,  that  ye  need  not  meditate  how  ye 
shall  answer.  For  I will  give  you  a mouth  and  wisdom,  which 
all  your  adversaries  may  not  withstand  nor  gainsay.”  As  if 
he  had  openly  said,  ‘ Be  ye  not  afraid ; draw  near  to  Jthe  con- 
flict, for  I will  fight  for  you;  the  words  will  go  from  your 
mouth,  but  I am  he  who  will  there  speak.’  Again  he  said,  in 
another  place,  " I say  unto  you,  my  friends,  Be  ye  not  afraid 
of  those  persecutors  that  slay  the  body,  and  afterwards  have 
not  what  they  can  do  more.  I will  show  you  whom  ye  should 
dread ; dread  him  who  can  slay  the  body,  and  afterwards 
send  the  soul  into  hell-torment.” 

He  said,  “ Ye  shall  be  betrayed  by  fathers,  and  brothers, 
and  by  kinsmen,  and  they  shall  drive  you  on  to  death.”  We 
read  everywhere  in  the  passions  of  martyrs,  that  fathers,  and 
brothers,  and  kinsmen  would  seduce  their  Christian  friends 
from  the  belief  of  God  to  their  errors,  because  of  the  excessive 
persecution  of  those  impious  slayers.  Some  also  saved  their 
own  lives,  and  denounced  their  Christian  kinsmen,  and  im- 
pelled them  forth  to  the  kingdom  of  heaven,  and  went  them- 
selves to  hell-torment.  This  evilness  will  also  be  at  the  advent 
of  Antichrist,  " and  then  unrighteousness  shall  abound,  and, 
therefore,  the  love  of  many  men  shall  be  cooled ; but  he  who 
shall  continue  to  the  end  in  belief,  shall  be  saved.”  Every 
persecution  is  hard  to  endure,  but  yet  that  is  of  all  the  most 
bitter  which  is  from  relatives  or  from  those  that  should  be 
faithfuL  The  Lord  said,  “ Ye  will  be  hateful  to  all  men  for 
my  name,  and  yet  not  one  hair  of  your  head  shall  perish.” 
Christ  foretold  the  afflictions  of  the  passion  of  his  saints,  and 
also  comforted  them  with  the  hope  of  the  future  resurrection, 
thus  saying,  “ Yet  not  one  hair  of  your  head  shall  perish.” 
For  the  head  perishes  not  when  the  hairs  are  all  restored. 


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lichama  naefre  swa  swiSe  fomumen  on  fyre,  oSSe  on  sae,  oppe 
Surh  deora  geslit,  )>aet  he  ne  sceole  eft  arisan  ansund  ]mrh 
Saes  Scyppendes  mihte,  Se  ealle  'Sing. of  nahte  gesceop.  He 
cwaeS,  “ On  eowerum  geSylde  ge  geahniaS  eow  eowere 
sawla.*'  SoSlice  geSyld  is  wyrtruma  and  hyrdraeden  ealra 
haligra  maegna,  and  ungepyld  is  ealra  maegna  tostencednys. 
Hit  is  awriten,  “ pees  mannes  wisdom  biS  oncnawen  purh 
geSyld.*,*  Eft  cwaeS  Salomon,  u Selre  is  se  geSyldiga  wer 
ponne  se  stranga,  and  se  Se  his  mod  gewylt  is  betera  Sonne 
se  Se  burh  oferwinS.**  Mare  sige  biS,  J>aet  se  man  hine  sylfne 
Surh  geSyld  gewylde,  Sonne  he  wiSutan  him  burga  ofer- 
feohte.  Witodlice  Surh  geSyld  we  magon  beon  martiras, 
J?eah  Se  we  on  sibbe  Oodes  gelaSunge  ure  Kf  geendion. 

Twa  cynn  sind  martirdomes  : En  dear  nun ge,  oSer  eawunge. 
Se  Se  on  ehtnysse  for  Cristes  geleafan  his  lif  al£t,  se  biS 
openlice  martir.  Eft  se  Se  forberS  Surh  geSyld  hosp  and 
teonan,  and  Sone  lufaS  ]?e  hine  hataS,  and  his  Sgene  unlustas 
and  J?aes  ungesewenlican  deofles  tihtinge  forsihS,  se  biS  un- 
twylice  martyr  on  digel  re  daede.  pissere  segene  we  nimaS 
tis  Crist  to  gewitnysse,  seSe  cwaeS  to  his  twam  apostolum, 
Iacobum  et  Iohannem,  “ Mage  ge  drincan  )?one  calic  pe  ic 
drincan  sceall?**  Hi  s£don  paet  hi  mihton.  Drihten  saede, 
“ Witodlice  ge  drincaS  minne  calic.**  Hwaet  is  se  calic  pe 
Crist  drfinc  buton  seo  Srowung  pe  he  for  mancynne  Srowade  ? 
Be  Saere  he  cwaeS  to  his  Heofenlican  Feeder,  “ Feeder  min, 
gif  hit  gewurSan  maeg,  afyrsa  pisne  calic  fram  me.*’  pas 
twegen  apostolas,  Iacobus  and  Iohannes,  gehyrdon  aet  Cristes 
muSe  pset  hi  sceoldon  his  calic  drincan,  ac  swa-Seah  hi  begen 
naeron  geendode  Surh  openne  martirdom.  We  witon  paet 
Iacobus  waes  beheafdod  for  paes  Haelendes  geleafan,  and 
Iohannes  his  broSor  geendode  his  Kf  on  sibbe  Knofslegen ; ac 
he  waes  Seah  martir,  forSan  Se  he  heold  Sa  digelan  prowunge 
on  his  mode,  peah  Se  he  on  lichaman  gemartirod  naere.  And 
we  magon  beon  martiras,  Seah  Se  we  mid  isene  acwealde  ne 


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545 


Man's  body  will  never  be  so  wholly  destroyed  by  fire,  or  in 
the  sea,  or  by  the  tearing  of  beasts,  that  it  shall  not  arise 
again  sound  through  the  Creator’s  might,  who  created  all 
things  from  naught.  He  said,  “ In  your  patience  ye  shall 
possess  your  souls."  Verily  patience  is  the  root  and  safe- 
guard of  all  holy  virtues,  and  impatience  is  of  all  virtues  the 
dispersion.  It  is  written,  “ The  wisdom  of  man  is  known 
through  patience."  Again  Solomon  said,  “ A patient  man  is 
more  excellent  than  a strong  one,  and  he  who  governeth  his 
mind  is  better  than  he  who  conquereth  a city."  A greater 
victory  it  is,  that  a man  govern  himself  by  patience,  than 
that  he  abroad  capture  cities.  For  through  patience  we  may 
be  martyrs,  though  we  end  our  lives  in  the  peace  of  God’s 
church. 

Of  martyrdom  there  are  two  kinds  : one  secret,  the  other 
manifest.  He  who  in  persecution  lays  down  his  life  for 
Christ's  belief,  is  openly  a martyr.  But  he  who  through 
patience  endures  scorn  and  injury,  and  loves  him  who  hates 
him,  and  despises  his  own  vices  and  the  prompting  of  the 
invisible  devil,  he  is  undoubtedly  a martyr  by  secret  deed. 
To  this  saying  we  will  take  us  Christ  as  witness,  who  said  to 
his  two  apostles,  James  and  John,  “ Can  ye  drink  the  cup 
that  I shall  drink  ?”  They  said  that  they  could.  The  Lord 
said,  “ Verily  ye  shall  drink  my  cup."  What  is  the  cup  that 
Christ  drank  but  the  passion  that  he  suffered  for  mankind  ? 
Of  that  he  said  to  his  Heavenly  Father,  “ My  Father,  if  it 
may  be,  remove  this  cup  from  me."  These  two  apostles, 
James  and  John,  heard  from  Christ's  mouth  that  they  should 
drink  his  cup,  aud  yet  they  were  not  both  ended  by  open 
martyrdom.  We  know  that  James  was  beheaded  for  the  faith 
of  Jesus,  and  John  his  brother  ended  his  life  in  peace  unslain ; 
but  he  was,  nevertheless,  a martyr,  for  he  held  the  secret 
suffering  in  his  mind,  though  he  was  not  martyred  bodily.  And 
we  may  be  martyrs,  though  we  be  not  killed  with  iron,  if  we 

HOM.  VOL.  II.  2 N 


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IN  NATALE  SANCTORUM  MARTIRUM. 


been,  gif  we  paet  geSyld  on  urum  mode  unleaslice  healdaS. 
Codes  gelaSung  haefS  on  sibbe  lilian,  J>*et  is,  claene  droht- 
nung ; on  Sam  gewinne,  rosan,  j>aet  is,  martyrdom.  Us  is  to 
witenne,  )>«t  on  S reo  wisan  bi^S  geSyld  seteowod  : oSre  Sing 
sind  pe  we  fram  Gode  Kolia’S,  o)?re  fram  Sam  ealdan  wiSer- 
winnan,  oSre  fram  urum  nextum.  Fram  Oode  we  )*>liaS 
swingla,  fram  Sam  deofle  costnunga,  fram  urum  nextum 
ehtnyssa  and  teonan.  Ac  frs  gedafenaS  Jraet  we  mid  wacelum 
eagum  )?as  Sreo  gemetu  behealdon,  swa  paet  we  nateshwon  ne 
ceorion  ongean  Codes  swinglum,  ne  we  eac  ne  geSafion  Saes 
deofles  tihtinga  to  urum  forwyrde,  ne  we  ures  nextan  yfel  mid 
yfele  forgyldon.  pes  is  se  digela  martirdom,  healde  se  Se 
wille. 

Gregorius  awrat  be  surnum  geSyldigan  were,  Stephanus 
gehiten,  se  forlet  ealle  woruld-Sing,  and  forfleah  manna 
gelilyd,  beeode  bis  gebedu,  on  sumum  mynstre  drohtniende. 
He  hiefde  swa  micel  geSyld,  peet  be  Saurian  wolde  pam  Se 
him  teonan  dyde,  and  )>one  he  tealde  him  to  frynd  pe  him 
sume  hefigtymnysse  on-belaedde,  and  «lc  ungelimp  he  tealde 
him  to  gestreone,  and  ealle  his  wiSerwinnan  swa  swa  his  ge- 
fylstan  haefde.  Eft  on  fyrste,  SaSa  him  forSsiS  getimode, 
comon  p&r  fela  manna  for  his  maeran  drohtnunge,  and  hi 
sume  gesawon  englas  instaeppende,  and  wurdon  swa  ealle 
afyrhte,  ge  Sa  pe  Sa  englas  gesawon,  ge  Sa  pa  nane  ne  ge- 
sawon, pse t Seer  nan  set  his  forSsiSe  standan  ne  mihte. 

Eft  rehte  Gregorius  oSre  bysne  be  sumere  mynecyne, 
Romula  gehaten,  seo  wees  swiSe  geSyldig  and  ]?earle  ge- 
hyrsum,  singal  on  gebedum,  and  swigan  lufode.  Hire  becom 
set  nextan  seo  coSu  pa  laecas  hataS  paralisin,  and  heo  laeg 
manega  gear  alefed  on  micclum  geSylde.  Witodlice  hire 
lima  lyre  becom  to  eacnunge  haligra  maegna,  forSan  Se  heo 
hi  gebysgode  mid  gebedum  }>«s  Se  swiSor  pa  heo  n£n  Sing 
elles  don  ne  mihte.  Da  on  sumere  nihte  com  ferlice  micel 
leoht  of  heofenum,  and  gefylde  Sa  cytan  ealle  )>e  heo  onlasg. 
Hire  gastlice  modor,  Redempta  gehaten,  mid  anre  sweoster, 


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ON  THE  NATIVITY  OF  HOLY  MARTYRS. 


547 


sincerely  hold  that  patience  in  our  minds.  God’s  church  in 
peace  has  lilies,  that  is,  a pure  life-course ; in  strife,  roses, 
that  is,  martyrdom.  We  are  to  know,  that  in  three  ways 
patience  is  manifested : there  are  some  things  that  we  suffer 
from  God,  others  from  the  old  adversary,  others  from  our 
neighbours.  From  God  we  suffer  stripes,  from  the  devil 
temptations,  from  our  neighbours  persecutions  and  injuries. 
But  it  befits  us  that  with  watchful  eyes  we  observe  these  three 
ways,  so  that  we  murmur  not  against  God’s  stripes,  also  that 
we  yield  not  to  the  incitements  of  the  devil  to  our  perdition, 
nor  requite  the  evil  of  our  neighbour  with  evil.  This  is  secret 
martyrdom,  undergo  it  who  will. 

Gregory  has  written  of  a patient  man,  named  Stephen,  who 
forsook  all  worldly  things,  and  fled  from  the  tumult  of  men, 
devoted  himself  to  his  prayers,  dwelling  in  some  mynster.  He 
had  so  great  patience  that  he  would  thank  him  who  did  him 
an  injury,  and  accounted  him  as  his  friend  who  inflicted  on 
him  some  vexation,  and  every  mischance  he  accounted  as  a 
gain  to  him,  and  held  all  his  adversaries  as  his  supporters. 
After  a time,  when  his  decease  took  place,  many  men  came 
to  him,  on  account  of  his  glorious  life,  and  some  of  them  saw 
angels  entering,  and  were  all  so  affrighted,  both  those  who 
saw  the  angels,  and  those  who  saw  none,  that  no  man  could 
stand  by  at  his  decease. 

Again,  Gregory  related  another  example  of  a mynchen, 
named  Romula,  who  was  very  patient  and  exceedingly  obe- 
dient, constant  in  prayers,  and  loved  silence.  There  befell 
her  at  last  the  disease  that  leeches  call  palsy,  and  she  lay 
crippled  many  years  with  great  patience.  But  the  loss  of 
her  limbs  turned  to  the  increase  of  holy  virtues,  for  she  busied 
berself  with  prayers  the  more  as  she  could  do  nothing  else. 
Then  one  night  there  came  suddenly  a great  light  from  hea- 
ven, and  filled  all  the  cell  in  which  she  lay.  Her  ghostly 
mother,  named  Redempta,  with  one  sister,  stood  over  her, 

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IN  NATALE  UNIUS  CONFESSORJS. 


stod  hire  ofer,  micclum  afyrht  for  Sam  heofenlican  leohte; 
and  hi  gehyrdon  sweg  cnucigende  )?a  duru,  swilce  Saer  micel 
menigu  inn-eode,  and  wynsum  bneS  hi  ealle  gefylde  mid 
micelre  swetnysse.  pa  cwaeS  seo  Romula  to  hire  gastlican 
ineder,  )?e  Saer  afyrht  st6d,  u Min  modor,  ne  ondraed  ]m  Se, 
ne  swelte  ic  gyt.”  iEfter  Sisum  gewit  )?aet  leoht  aweg,  ac  se 
wynsuma  braeS  )>aer  belif.  Eft  siSSan,  on  Saere  feorSan  nihte, 
clypode  heo  hire  to  )>a  ylcan  Uerestran  Redempta,  and  baed 
busies.  Efne  Sa,  aefter  j?aere  huslunge,  stodon  twa  heofenlice 
werod  aetforan  Saere  cytan  dura,  singende  heofenlicne  sang, 
and  hi  tocneowon  J?aet  werhades  men  ongunnon  symle  jwne 
dream,  and  wifh&des  men  him  sungon  ongean,  andswariende ; 
and  seo  geSyldige  Romula  ageaf  hire  gast  mid  J>am  heofen- 
licum  sange.  Da  gewende  eal  se  sang  upweard  to  heofenum 
mid  )>aere  sawle,  and  swa  hi  ufor  ferdon,  swa  nub  ton  Sa  lie- 
men  Ues  Jwes  sanges  gehyran,  oSj>aet  he  mid  ealle  heora  earum 
aetbroden  wearS. 

Se  iElmihtiga  God  beswingS  and  J>reaS  J>a  Se  he  lufaS,  Jrae t 
hi,  Surh  Sa  hwtlwendlican  geswencednysse,  wuldorfiille  be- 
cumon  to  Sam  ecan  life,  )>e  lie  middaneardes  frymSe  his 
geleaffiillum  gearcode.  Sy  him  wuldor  and  wurSmynt  on 
ealra  worulda  woruld.  Amen. 


IN  NATALE  UNIUS  CONFESSORIS. 

HOMO  quidam  peregre  proficiscens : et  reliqua. 

Ure  Drihten  s&de  pis  bigspel  his  leorning-cnihtum.  He 
cwaeS,  Jjaet  “ sum  rice  man  wolde  farau  on  aelSeodigne  eard, 
J?a  clypode  he  his  Seowan  him  to,  and  betaehte  him  his  g6<L 
Sumon  he  betaehte  f f pund,  sumum  twS  pund,  sumum  in, 
aelcum  be  his  igenre  mihte,  and  het  hi  mid  )>am  feo  him  mire 
gestrynan ; and  ferde  siSSan  on  aelSeodignysse,  swa  swa  he 
gemynt  haefde  et  reliqua. 


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greatly  affrighted  at  the  heavenly  light;  and  they  heard  a 
sound  of  knocking  at  the  door,  as  if  a great  multitude  were 
there  entering,  and  a winsome  odour  filled  them  all  with  great 
sweetness.  Then  said  Romula  to  her  ghostly  mother,  who 
stood  there  affrighted,  “ My  mother,  fear  not,  I shall  not  die 
yet.”  After  this  the  light  went  away,  but  the  winsome  odour 
remained  there.  Afterwards,  on  the  fourth  night,  she  called  to 
her  the  same  preceptress  Redempta,  and  asked  for  housel.  Lo 
then,  after  the  houseling,  stood  two  heavenly  hosts  before  the 
door  of  the  cell,  singing  a heavenly  song,  and  they  observed 
that  men  always  begun  the  melody,  and  women  sung  in  turn 
answering ; and  the  patient  Romula  gave  up  her  ghost  with 
the  heavenly  song.  Then  all  the  song  went  upwards  to  hea- 
ven with  the  soul,  and  as  they  higher  went,  the  corpsemen 
could  less  hear  the  song,  untiHt  was  wholly  withdrawn  from 
their  ears. 

The  Almighty  God  scourgeth  and  chastiseth  those  whom 
he  loveth,  that,  through  temporary  affliction,  they  may  glo- 
riously attain  the  everlasting  life,  which  before  the  beginning 
of  the  world  he  prepared  for  his  faithful.  Be  to  him  glory 
and  honour  for  ever  and  ever.  Amen. 


ON  THE  NATIVITY  OF  ONE  CONFESSOR. 

HOMO  quidam  peregre  proficiscens : et  reliqua. 

Our  Lord  said  this  parable  to  his  disciples.  He  said,  that 
“ a certain  rich  man  would  go  into  a strange  country,  then 
called  he  to  him  his  servants,  and  committed  to  them  his 
goods.  To  one  he  committed  five  pounds,  to  one  two  pounds, 
to  one  one,  to  each  according  to  his  own  ability,  and  bade 
them  with  that  money  gain  him  more ; and  weut  afterwards 
into  a foreign  land,  as  he  had  intended,”  etc. 


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IN  NATALE  UNIUS  CONFESSORIS. 


Se  eadiga  Gregorius  papa  trahtnode  Jris  godspel,  and  cw»5 : 
“Hwaet  is  se  man  ye  ferde  on  aelSeodignysse  buton  ure 
Drihten,  seSe,  mid  yam  lichaman  Se  hS  on  eorSan  underfeng, 
ferde  to  heofenum?”  Witodlice  flsesces  wunung  is  eorSe, 
and  Cristes  lichama  wees  gelaed  swilce  to  aelSeodignysse, 
he  wteB  ahafen  to  Saere  heofenlican  wununge,  )>aer  Seer  naefre 
£r  nan  lichama  ne  becom.  Se  mennisca  Crist  daelde  his  god 
his  Seowum,  forSan  )?e  he  forgeaf  his  geleaffullum  }?a  ga6tlican 
gife.  (C  Suinon  he  bctaehte  fif  pund,  s union  twa  pund,  sumon 
an.”  pa  fif  pund  getacniaS  }?a  fif  andgitu  ure  lichaman,  pact 
is  gesihS  and  hlyst,  sweecc  and  stenc  and  hrepung.  Das  fif 
pund  underfebS  eelc  J?eera  ye  Sa  fif  lichamlican  andgitu  an- 
sunde  haefS.  On  Sam  twam  pundum  is  mare  getScnung  ponne 
on  Sam  fif  pundum  sy.  Witodlice  on  Sam  twam  pundum  is 
getacnod  eegSer  ge  paet  yttre  andgit  ge  J?aet  inre.  On  )>aui 
anum  punde  is  £n  andgit  getacnod. 

Se  goda  Seowa,  ye  Sa  fif  pund  underfeng,  gestrynde  his 
hlaforde  Jiaerto  oSre  fif ; forSan  }>e  sume  laewede  men  sind  swa 
geworhte,  J>aet  hi,  mid  onbryrdnysse  Jiaes  upplican  eSles,  syllaS 
gode  bysne  oSrum  geleaffullum,  and  symle  taecaS  riht  jraes  Se 
hi  magon  tocnawan  be  Sam  yttrum  andgitum,  J?eah  Se  hi  ne 
cunnon  Sa  incundan  deopnysse  Godes  lare  asmeagan ; and 
Jmnne  hi  on  heora  flaesclicum  lustum  gemetegode  beoS,  and 
on  woruldlicum  gewilnungum  ne  beoS  to  grtedige,  and  eac 
wiS  oSrum  unSeawum,  Jmrh  Godes  ege,  hi  sylfe  healdaS, 
}?onne  styraS  hi  eac  oSrum  rnannum  Jmrh  heora  lffes  rihtwis- 
nysse,  and  gestrynaS  Gode  sumne  oSerne  mannan  oSSe  ma. 
Se  Se  swa  deS,  se  gebrincS  Gode  tyn  pund  of  Sam  fif  yttrum 
andgitum  )>e  he  underfeng.  Sume  sind  eac  on  Godes  gela- 
Sunge  ye  sind  mid  twSm  pundum  gewelgode,  paet  is,  Jiae t hi 
habbaS  Jra  fif  yttran  andgitu  and  Sa  incundan  lare,  Surh  Sa 
hi  asmeagaS  Jione  heofenlican  wisdom,  and  eac  syllaS  gode 
bysne  Jmrh  Sa  yttran  andgitu,  Jronne  hi  awendaS  hi  on  gSdum 
j?eawum,  him  sylfum  to  ecere  haeiSe  and  oSrum  to  bysne. 
pas  Syllice,  Jmnne  hi  oSrum  bodiaS  and  wel  bysniaS,  bringaS 


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The  blessed  pope  Gregory  has  expounded  this  gospel,  and 
said,  “ Who  is  the  man  that  went  into  a far  country  but  our 
Lord,  who,  with  the  body  which  he  assumed  on  earth,  went  to 
heaven  ?”  Verily  the  dwelling  of  the  flesh  is  earth,  and  Christ’s 
body  was  led,  as  it  were,  to  a strange  country,  when  it  was 
raised  to  the  heavenly  dwelling,  to  which  before  no  body  had 
ever  come.  The  human  Christ  distributed  his  goods  to  his 
servants,  for  he  gave  to  his  faithful  the  ghostly  grace.  “ To 
one  he  committed  five  pounds,  to  one  two  pounds,  to  one 
one/’  The  five  pounds  betoken  the  five  senses  of  our  body, 
that  is,  sight  and  hearing,  taste  and  smell  and  touch.  These 
five  pounds  every  one  of  those  receives  who  have  the  five 
bodily  senses  perfect.  In  the  two  pounds  is  a greater  signi- 
fication than  there  is  in  the  five  pounds.  For  by  the  two 
pounds  are  signified  both  the  outward  sense  and  the  inward. 
By  the  one  pound  one  sense  is  signified. 

The  good  servant,  who  received  the  five  pounds,  gained  for 
his  lord  other  five  thereto ; for  some  laymen  are  so  constituted, 
that,  with  stimulation  from  the  realm  above,  they  give  good 
example  to  other  faithful,  and  ever  teach  rightly  what  they 
may  know  by  the  outer  senses,  though  they  cannot  compre- 
hend the  inward  deepness  of  God’s  doctrine ; and  when  in 
their  fleshly  lusts  they  are  temperate,  and  in  worldly  desires 
not  too  greedy,  and  also,  through  awe  of  God,  preserve  them- 
selves from  other  vices,  then  also  will  they  direct  other  men 
by  the  righteousness  of  their  lives,  and  gain  to  God  some 
other  man  or  more.  He  who  so  does  brings  to  God  ten 
pounds  from  the  five  outer  senses  that  he  received.  Some  also 
there  are  in  God’s  church  who  are  enriched  with  two  pounds, 
that  is,  that  they  have  the  five  outer  senses  and  the  inward 
lore,  through  which  they  comprehend  the  heavenly  wisdom, 
and  also  give  good  example  through  the  outer  senses,  when 
they  employ  them  in  good  practices,  to  the  eternal  salvation 
of  themselves  and  as  an  example  to  others.  Such  as  these, 
when  they  preach  and  give  a good  example  to  others,  bring 


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IN  NATALE  UNIUS  CONFESSORIS. 


)>am  heofenlican  Hlaforde  twyfealde  gestreon  of  Saere  teolunge 
pe  he  him  befeeste.  Rihtlice  is  gecweden  j?aet  heora  an  under- 
fenge  fif  pund  and  oSer  twa,  forSan  Se  Jra  pund  beoS  getwy- 
fylde  |>onne  hi  twam  hadum,  J?aet  is,  werhade  and  wifhade, 
beoS  befseste. 

“ Se  lySra  Seowa,  seSe  pset  an  pund  underfeng,  ferde  and 
bedealf  hit  on  eorSan,  and  swa  his  hlafordes  feoh  behydde.” 
Se  behit  pad s heofonlican  Hlafordes  feoh  on  eorSaii,  seSe  pteX 
andgit  ]?tet  him  God  forgeaf  awent  eall  to  eorSlicum  dsedum, 
and  nele  secan  pa,  gastlican  tylunga,  ne  his  heortan  naefre 
arseran  of  Sam  eorSlicum  smeagungum.  Dyllice  babbaS 
andgit,  ac  hi  hit  a wen  daft  eal  to  heora  flaesclicum  lustum. 
Be  swilcum  cwsbS  se  witega,  “ Hi  sind  snotere  pmt  hi  yfel 
wyrcon,  and  hi  soSlice  ne  cunnon  naht  to  gode  gewyrcan.” 
Witodlice  se  Drihten,  Se  Sa  gastlican  pund  his  Seowurn  be- 
tsehte,  cymS  to  Sam  niicclum  dome,  and  wile  witan  hH  ge- 
hwilc  manna  pa,  gife  atuge  pe  he  him  6k  forgeaf.  Donne 
cweS  he  to  Sam  godum  Seowan,  swa  swa  Sis  godspell  segS, 
“ Eala  Su  goda  Seowa  and  getrywe,  pu  waere  getrywe  on 
lytlum  Singum,  ic  wylle  Se  settan  ofer  maran.  Far  nu  in  to 
'Sines  Hlafordes  gefein.” 

Feawa  sind  ealle  Jrises  andwerdan  lifes  god,  )>eah  'Se  hi 
fela  geSuhte  sind ; ac  Sonne  biS  se  holda  Seowa  geset  ofer 
manegum  godum,  jx>nne  he,  buton  selcere  gewemmednysse, 
wuldraS  mid  Gode  on  pam  heofenlicum  setle ; J*>nne  he  biS 
geked  into  his  Hlafordes  blisse,  )x>ime  he  on  Sam  ecum  eSele, 
betwux  engla  heapum,  be  his  edleane  blissaS  wiSutan,  swa 
pad t him  nin  )>ing  wiSinnan  ne  eglaS  lenigre  brosnunge  oSSe 
gewaecednysse.  Se  asolcena  Seowa,  pe  nolde  tilian  nSn  Sing 
his  hlaforde  mid  Sam  befsestum  punde,  com  him  to  mid  bel&- 
dunge,  and  cwaeS,  “ La  leof,  ic  wit  past  Su  eart  swiSe  styrne 
mann,  and  wilt  riTman  pse t Su  £er  ne  sealdest,  and  wilt  ripan 
pfBt  pu  &r  ne  seowe ; pa  wearS  ic  forSi  afyrht,  and  behydde 
Sin  pund  on  eorSan  : efne  pu  hsefst  nu  Sin  igen.” 

Forwel  menige  bind  on  Godes  gelaSungc,  pe,  Surh  unge- 


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to  the  heavenly  Lord  a twofold  gain  from  the  business  which 
he  intrusted  to  them.  Rightly  it  is  said  that  one  of  them 
received  five  pounds  and  another  two,  because  the  pounds  are 
doubled  when  they  are  committed  to  the  two  sexes,  that  is,  to 
the  male  sex  and  the  female  sex. 

“ The  wicked  servant,  who  received  the  one  pound,  went 
and  buried  it  in  the  earth,  and  so  hid  his  lord’s  money.”  He 
hides  the  heavenly  Lord’s  mouey  in  the  earth,  who  turns  the 
sense  that  God  has  given  him  all  to  earthly  deeds,  and  will 
not  seek  ghostly  pursuits,  nor  ever  raise  his  heart  from  earthly 
contemplations.  Such  have  sense,  but  they  turn  it  all  to 
their  fleshly  lusts.  Of  such  said  the  prophet,  “They  are 
wise  that  they  may  work  evil,  and  verily  they  cannot  do 
aught  of  good.”  But  the  Lord,  who  intrusted  the  ghostly 
pounds  to  his  servants,  will  conie  to  the  great  doom,  and  will 
know  how  every  man  has  disposed  of  the  gift  which  he  before 
gave  him.  Then  will  he  say  to  the  good  servant,  as  this 
gospel  says,  “ O thou  good  and  faithful  servant,  thou  hast 
been  faithful  in  little  things,  I will  set  thee  over  greater.  Go 
now  into  the  joy  of  thy  Lord.” 

All  the  goods  of  this  present  life  are  few,  though  they  seem 
many ; but  the  faithful  servant  will  then  be  set  over  many 
goods,  when,  without  any  corruption,  he  glories  with  God  in 
the  heavenly  seat ; when  he  shall  be  led  into  the  joy  of  his 
Lord,  when,  in  the  eternal  country,  amid  companies  of  angels, 
he  rejoices  in  his  reward  without,  while  nothing  pains  him 
within  of  any  corruption  or  weakness.  The  slothful  servant, 
that  would  acquire  nothing  for  his  lord  with  the  intrusted 
pound,  came  to  him  with  an  excuse,  and  said,  “O  Sir,  I 
know  that  thou  art  a very  stern  man,  and  wilt  take  what  thou 
before  didst  not  give,  and  wilt  reap  what  thou  didst  not  before 
sow;  I was,  therefore,  afraid,  and  hid  thy  pound  in  the 
earth : behold,  thou  hast  now  thine  own  again.” 

Very  many  there  are  in  God’s  church,  who,  through  lack 


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IN  NATALE  UNIUS  CONFESSORIS. 


cnyrdnysse,  ]risum  Seowan  geefenlaecaS.  Hi  anSraciaS  to 
gefarenne  life®  wegas,  and  swa-Seah  ne  wSndiaS  to  licgenne 
on  stuntnysse  heora  asolcennysse.  Hi  geseoS  j>aet  hi  synfulle 
beoS,  and  ]>eah  ne  forhtiaS  to  wunigenne  on  heora  unrihtwis- 
nyssum,  swilce  h I on  heora  gedrefednysse  naenne  r^ed  nabbon, 
and  8weltende  him  lif  ondraedon.  Se  Hlaford  cwaeS  to  jam 
lySran  Seowan,  €€  Du  yfela  Seowa  and  sleac,  pe  gedafenode 
J?8Bt  Su  befeestest  min  feoh  myneterum  to  sleanne,  and  ic 
wolde  min  agen  ofgan  mid  'Sam  gafole.”  Se  iElmihtiga  God 
forbead  Jmrh  his  witegan,  Jraet  n£n  Saera  manna  pe  rihtwis  beon 
wile,  ne  sceal  syllan  his  feoh  to  gafole.  Dis  gafol  J>e  we  embe 
sprecaS,  nis  na  woruldlic,  ac  is  gastlic,  and  mid  gastlicum 
andgite  to  understandenne.  Godes  feoh,  p&t  is,  seo  halige 
Kr,  biS  befaest  myneterum  to  sleanne,  ponne  Godes  word  biS 
Sam  mannum  gebodod  pe  hit  magon  mid  wordum  gemenig- 
fyldan,  and  mid  weorcum  began. 

Mine  gebroSra,  swa  swa  ge  gehyraS  ure  frecednysse,  gif 
we  Godes  lare  eow  ofteoS,  swa  ge  sceolon  eac  smeagan  ear- 
ful) ice  eowere  frecednyssa,  forSan  pe  God  ofgaeS  his  feoh  aet 
eow  mid  J?am  gastlicum  gafole.  Ge  gehyraS  Godes  beboda 
aet  lareowa  muSum,  and  ge  agyfaS  hi  eft  Gode  mid  Sam 
gafole,  gif  hi  beoS  Jmrh  eowere  geenyrdnysse  gemenigfylde, 
and  Surh  godre  fremminge  Gode  betaehte,  and  ge  sylfe  him 
geg&S  Jmrh  godum  geeamungum. 

Se  hlaford  cwaeS, €€  NimaS  peet  pund  of  Sam  yfelanSeowan, 
and  syllaS  fam  Se  me  brohte  tyn  pund.  Hi  ewaedon,  La 
leof,  he  haefS  tyn  pund/’  Hit  waere  geSuht  swiSe  gedafenlic, 
aefter  menniscum  andgite,  past  pmt  pund,  Se  waes  genumen  aet 
Sam  yfelan  Seowan,  waere  geseald  Sam  pe  tw a pund  haefde, 
swiSor  jmnne  jmm  Se  tyn  pund  haefde.  Ac  Sa  twa  pund 
haefdon,  swa,  swa  we  eow  saedon,  maran  getaenunge  Sonne 
pa,  flf  pund  pe  be  brohte  his  hlaforde  getwyfylde.  purh  Sa 
twfi  pund  waes  getacnod  aegSer  ge  Jraet  yttre  andgit  ge  ptet 
inre  j and  se  Se  Sa  fif  pund  haefde  waes  wiSutan  gegleuged 
mid  Sam  fif  andgitum,  J>aet  is,  gesihS  and  hlyst,  swaecc  and 


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of  iudustry,  imitate  this  servant.  They  dread  to  journey  on 
the  ways  of  life,  and,  nevertheless,  are  not  ashamed  to  lie  in 
the  folly  of  their  sloth.  They  see  that  they  are  sinful,  and  yet 
fear  not  to  continue  in  their  unrighteousnesses,  as  if  in  their 
tribulation  they  had  no  counsel,  and  dying  dreaded  life.  The 
lord  said  to  the  wicked  servant,  “Thou  evil  and  sluggish 
servant,  it  became  thee  to  deliver  my  money  to  the  moneyers 
to  be  struck,  and  I would  have  required  mine  own  with  the 
interest.”  The  Almighty  God  forbade  through  his  prophet, 
that  any  man  who  would  be  righteous,  should  give  his  money 
to  interest.  This  interest  about  which  we  speak,  is  not 
worldly,  but  is  ghostly,  and  in  a ghostly  sense  to  be  under- 
stood. God’s  money,  that  is,  the  holy  doctrine,  is  delivered 
to  the  moneyers  to  be  struck,  when  God’s  word  is  preached 
to  those  men  who  can  multiply  it  by  words,  and  practise  it 
by  works. 

My  brothers,  as  ye  hear  our  peril,  if  we  withdraw  from  you 
God’s  doctrine,  so  should  ye  also  carefully  contemplate  your 
perils,  for  God  will  require  from  you  his  money  with  the 
ghostly  interest.  Ye  hear  God’s  commandments  from  the 
mouths  of  teachers,  and  ye  give  them  again  to  God  with  the 
interest,  if,  through  your  diligence,  they  are  multiplied,  and 
through  good  efficacy  committed  to  God,  and  ye  yourselves 
show  him  observance  by  good  deserts. 

The  lord  said,  “ Take  the  pound  from  the  evil  servant,  and 
give  it  to  him  that  brought  me  ten  pounds.  They  said,  O 
sir,  he  hath  ten  pounds.”  It  would  appear  very  fitting, 
according  to  human  understanding,  that  the  pound,  which 
was  taken  from  the  evil  servant,  were  given  to  him  that  had 
two  pounds,  rather  than  to  him  that  had  ten  pounds.  But 
the  two  pounds,  as  we  before  said  to  you,  had  a greater  sig- 
nification than  the  five  pounds  which  he  brought  his  lord 
doubled.  By  the  two  pounds  were  betokened  both  the  outer 
sense  and  the  inner ; and  he  who  had  the  five  pounds  was 
furnished  without  with  the  five  senses,  that  is,  sight  and 


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N NATALE  UNIUS  CONFESSORIS. 


stenc  and  hrepung,  and  waes  Sa-gyt  aemtig  frani  tam  in- 
cundan  andgite.  Da  hit  se  blaford  forSi  syllan  peat  an  pund, 
pta t }?aet  andgit  getacnode,  J?ara  holdum  Seowan  pe  him  ge- 
strynde  mid  Sam  flf  yttrum  andgitum  oSre  fff  pund.  Dis 
gelirapS  daeghwomlice  on  Godes  gelaSunge,  peat  gehwilce 
geleaffulle  Se  Gode  gecwemaS  mid  Sam  yttrum  andgitum  Se 
hi  underfengon,  beoS  gebrohte,  Surh  maran  Godes  gife,  to 
Sam  incundum  andgite,  and  )nmne  geSeoS  on  Sam  gastlicum 
andgite,  forSan  Se  hf  *er  p a yttran  andgitu  getreowiice 
aspendon. 

Se  hlaford  cwaeS,  “ Ic  secge  eow  to  soSan,  iElc  peara  Se 
haefS,  him  biS  mare  geseald,  and  he  genihtsum&S.  Se  Se 
naefS,  him  biS  eetbroden  peat  peat  he  haefS.”  Witodlice  se  Se 
haefS  pa,  soSan  lufe,  he  underfehS  oSre  gife  aet  Gode ; and  se 
Se  Sa  soSan  lufe  naefS,  peat  he  oSrum  fremige  on  worde  and 
on  weorce,  se  forlyst  Sa  gife  pa  he  unnytwurSlice  underfeng. 
Ealle  godnyssa  forlyst  se  Se  Sa  soSan  lufe  naefS  to  Gode  and 
to  m annum.  Se  Unholda  Seowa  wearS  Sa  aworpen  on  jam 
yttrum  ^eostrum,  forSan  Se  he  Solode  Surh  wite  |>a  yttran 
blindnysse  seSe  3er,  Surh  his  gylt,  on  Sara  inrum  ^eostrum 
befeoll.  Daer  he  SolaS  neadunge  |>eostra  Surh  wrace,  seSe 
aer  lustlice  forbaer  his  Unlustes  ^eostra. 

Eow  is  soSlice  to  gewiteune,  paat  furSon  nan  asolcen  man 
nis  orsorh  be  onfangennysse  Godes  feos.  Ne  maeg  n£n  man 
soSlice  cweSan,  peat  he  J>aes  pundes  bedaeled  sy,  and  ue  Surfe 
Gode  agyldan  gescead  peare  sylene  Se  hi  underfeng.  Sum 
underfehS  andgit  boclicere  lare,  and  se  sceal  oSrum  cySan  Sa 
gerynu  Se  he  of  Godes  punde  gleawlice  oncneow.  Sum 
underfehS  eorSlice  aehta,  and  se  sceal  Saes  pundes  spendunge 
Gode  agifan  of  his  aehtum.  Sum  ne  underfeng  naSor  ne  pvX 
gastlice  andgit  ne  Sa  eorSlican  speda,  leornode  swa-Seah 
sumne  craft  pe  hine  afet ; witodlice  se  craft  him  biS  for  S*a 
pundes  onfangennysse  geteald.  Sum  naefS  nan  Syssera  Singa 


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hearing,  taste  and  smell  and  touch,  but  was  yet  void  of  the 
inward  sense.  The  lord  therefore  commanded  the  one  pound, 
which  betokened  that  sense,  to  be  given  to  the  faithful  servant 
who  with  the  five  outer  senses  had  gained  him  other  five 
pounds.  This  happens  daily  in  God’s  church,  that  those 
faithful  who  propitiate  God  by  the  outer  senses,  which  they 
have  received,  are  brought,  through  greater  grace  of  God,  to 
the  inward  sense,  and  then  thrive  with  the  ghostly  sense, 
because  they  before  faithfully  employed  the  outer  senses. 

The  lord  said,  “ I say  unto  you  in  sooth.  Unto  every  one  of 
those  that  have  shall  more  be  given,  and  he  shall  abound. 
From  him  who  hath  not,  that  which  he  hath  shall  be  taken/’ 
Verily  he  who  has  true  love,  receives  another  gift  from  God  5 
and  he  who  has  not  true  love,  so  that  he  benefit  others  by 
word  and  by  work,  loses  the  gift  that  he  uselessly  received. 
All  goodnesses  he  loses  who  has  not  true  love  for  God  and 
for  men.  The  unfaithful  servant  was  then  cast  into  utter 
darkness,  seeing  that  he  suffered  as  a punishment  the  outer 
blindness,  who  bad  before,  through  his  guilt,  fallen  into  the 
inner  darkness.  There  he  needs  suffers  darkness  as  retri- 
bution, who  had  before  joyously  borne  the  darkness  of  his 
vices. 

But  ye  are  to  know,  that  even  no  slothful  man  is  secure 
with  regard  to  the  receiving  of  God’s  money.  No  man  in 
sooth  may  say,  that  he  is  deprived  of  the  pound,  and  needs 
not  render  an  account  to  God  of  the  gift  which  he  received. 
One  receives  an  understanding  of  book  lore,  and  for  him  it  is 
to  make  known  to  others  the  mysteries  of  which  he  skilfully 
obtained  knowledge  from  God’s  pound.  One  receives  earthly 
possessions,  and  he  should  give  to  God  the  disbursement  of 
his  pound  from  his  possessions.  One  has  received  neither 
the  ghostly  sense,  nor  earthly  riches,  yet  has  learned  some 
craft  that  nourishes  him;  undoubtedly  that  craft  will  be 
reckoned  as  the  receipt  of  the  pound.  One  has  gotten  none 


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IN  NATALE  UNIU8  CONFESSORIS. 


begyten,  ac  hefS  same  cySSe  to  ricum  men ; Sonne  sceal  se, 
per  Ser  he  meg,  earmum  Kingian  to  Cam  rican  pe  be  cySSe 
to  hefS,  py-ies  Se  he  geniSerod  beo,  gif  he  Ses  pundes  riht- 
lice  ne  bricS. 

Hwet  wylle  we  furSor  ymbe  'Sis  smeagan,  buton  pet  we 
secgaS  pet  nEn  Searfa  nis  Syses  pundes  bedeled,  and  forSi 
sceal  gehwE  hogian  pet  he  pet  gas t lice  feoh,  mid  Sam  gafble, 
Gode  agife.  ponne  se  Heofenlica  Dema  cymS  on  egeslicum 
megenSrymme  betwux  engla  and  heah-engla  werodum,  ponne 
sceal  gehwE  him  eteowian  hwet  he  mid  Sam  puode  geteolod 
hefS.  per  let  Petrus  se  apostol  forS  pet  ludeisce  folc  Se 
he  Surh  his  lEre  to  geleafan  gebigde  j Paulus,  Seoda  lareow, 
per  let  foiS  fornean  ealne  middaneard ; Andreas  Ser  last 
forS  pone  leodscipe  Se  is  gehEten  Achaia ; Iohannes  Asiam ; 
Thomas  Indiam ; and  swa  gehwilc  Godes  bydela  per  betehS 
Sa  gastlican  teolunge  pam  Heofenlican  Deman,  and  hi  under- 
foS  et  him  heora  mede  be  heora  geswinces  meSe.  Is  nn 
forSi  gehwilcum  men  to  hftgienne  pet  he  ydel  ne  cume  his 
Drihtue  togeanes  on  Sam  gemenelicum  eriste,  per  we  ealle 
beoS  gegaderode  pe  her  lif  underfengon. 

Dia  godspel  we  riedaS  on  Sera  halgena  messe-dagum  pe 
we  hataS  confessores,  pet  sind,  andbteras.  Da  sind 
halige  andeteras,  pe  Cristes  naman  mid  soSum  geleafan  an- 
detton  bealdlice  betwux  gedwolmaunum,  swa  6wa  Drihten  on 
his  godBpelle  cweS,  “ Omnia  ergo  qui  confitebitur  me  coram 
hominibus,  confitebor  et  ego  eum  coram  Patre  meo,  qui  est  in 
ccelis pet  is,  on  Englisc,  " M\c  Sera  pe  me  andet  etforan 
mannum,  ic  andette  eac  hine  etforan  minum  Feder  seSe  is 
on  heofonum.”  pa  halgan  martiras  weron  erest  andeteras, 
paSa  hi  Cristes  naman  mid  geleafan  unforhtlice  etforan  heora 
ehterum  andetton,  and  ht  wurdon  Surh  Sa  andetnysse  ge- 
martirode.  Nu  sind  Sa  gehEtene  andeteras,  pe  Godes  naman 
andetton  mid  soSum  geleafan,  and  Sa  gedwohnen  oferswiSdon; 
ac  hi  neron  swa-Seah  for  Sam  geleafan  gemartirode.  No 


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of  these  things,  but  has  some  acquaintance  with  a rich  man ; 
then  should  he,  wherever  he  can,  intercede  for  the  poor  with 
that  rich  man  with  whom  he  has  acquaintance,  lest  he  be 
condemned,  if  he  do  not  rightly  employ  the  pound. 

What  shall  we  further  consider  concerning  this,  but  that 
we  say  that  no  poor  person  is  deprived  of  this  pound,  and 
therefore  every  one  should  be  solicitous  to  give  the  ghostly 
money,  with  the  iuterest,  to  God.  When  the  Heavenly  Judge 
shall  come  in  awful  majesty  amid  hosts  of  angels  and  arch* 
angels,  then  shall  every  one  show  to  him  what  he  has  gained 
with  the  pound.  There  will  Peter  the  apostle  lead  forth  the 
Jewish  folk  that  he  turned  to  belief  by  his  lore ; Paul,  the 
teacher  of  the  gentiles,  will  there  lead  forth  almost  all  the 
world ; Andrew  will  there  lead  forth  the  nation  which  is 
called  Achaia ; John,  Asia ; Thomas,  India ; and  so  every  one 
of  God’s  messengers  will  there  deliver  his  ghostly  gain  to  the 
Heavenly  Judge,  and  they  will  receive  from  him  their  meed 
according  to  the  degree  of  their  labour.  It  is  now,  therefore, 
for  every  man  to  be  solicitous  that  he  come  not  empty-handed 
to  meet  his  Lord  at  the  common  resurrection,  where  we  shall 
all  be  gathered  who  have  here  received  life. 

We  read  this  gospel  on  the  mass-days  of  those  saints  whom 
we  call  confkssores,  that  is,  confessors.  Those  are  holy 
confessors,  who  boldly  confessed  the  name  of  Christ  with 
true  belief  among  heretics,  as  the  Lord  in  his  gospel  said, 
“ Omnis  ergo  qui  confitebitur  me  coram  hominibus,  confitebor 
et  ego  eum  coram  Patre  meo,  qui  est  in  coelis  that  is,  in  En- 

glish, “ Every  one  of  those  who  acknowledge  me  before  men, 
I will  acknowledge  him  before  my  Father  who  is  in  heaven.” 
The  holy  martyrs  were  at  first  confessors,  when  with  belief 
they  fearlessly  confessed  Christ’s  name  before  their,  persecu- 
tors, and  through  that  confession  were  martyred.  Now  those 
are  called  confessors  who  confessed  the  name  of  God  with 
true  belief,  and  overcame  the  heretics ; but  yet  were  not,  on 
account  of  that  belief,  martyred.  They  are  now  honoured 


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sind  ht  geSrwurSode  }mrh  heora  geleafan  and  aSurh  heora 
claenan  drohtnunge.  Godes  Seowas  hi  wurSiaS  on  geleaSulre 
gelaSunge,  and  God  sylf  hi  wurSaS  mid  ecnm  wurSmynte, 
on  his  heofenlicum  Srymme,  for  heora  geeamungum.  Hi 
leofodon  on  clsennysse,  and  mid  forhsefednysse  heora  licba- 
man  gewyldon.  Hi  forsawon  woruldlice  gewilnunga  and 
yfeira  manna  herunge,  and  fela  oSre  to  Gode  gewendon.  An 
Ssera  is  pe§  halga  werltt,  Se  we  nu  to-daeg  wurSiaS  mid 
urura  gastlicum  Senungum,  forSan  Se  he  aspende  swiSe  heri- 
gendlice  J>aet  feoh  pe  him  God  befaeste.  Se  biS  wurSe  pact 
hine  man  arwurSian,  seSe  of  Sisum  life  faerS  to  engla  gefean 
and  heofeulicum  wurSmynte. 

Hit  is  awriten,  “Ne  hera  Su  naenne  man  on  his  life.” 
Waerlicor  biS  se  man  geherod,  )>eah  Se  he  halig  sy,  aefter  life 
'Sonne  on  life.  Hwa  maeg  beon  buton  forhtunge  geherod  on 
Sisum  life,  )>a  hwile  Se  he  besargaS  his  ffirran  daeda,  and  eac 
him  ondraet  Sa  toweardan  frecednyssa?  Ac  se  Se  herian  wille 
haligne  mannan,  herige  hine  na  on  Sisum  life,  ac  aefter  his 
geendunge,  )>onne  ne  deraS  nan  lyffetung  Sam  herigendum, 
ne  nan  Gp-ahefednys  ne  costnaS  pone  geheredan.  Hera  Su 
hine  aefter  }>aere  frecednysse,  and  cyS  his  geearnunga  Sonne 
he  orsorh  biS.  Hera  Sone  steorman,  ac  na  swa-Seah  ferSan 
Se  hG  becurae  gesundful  to  J>aere  hySe.  Hera  pees  heretogan 
mihte,  ac  swa-Seah  ponne  he  sige  begytt. 

pisne  halgan  wer  Itt  we  niagon  orsorhlice  wurSian  and 
herian,  forSan  Se  he  is  nu  orsorh  ealra  Saera  frecednyssa  Se 
Gs  daeghwomlice  costniaS.  Hwret  wees  eal  his  lifes  ryne 
buton  gewinn  wiS  Sone  wacolan  feond  ? Fela  blindra  manna, 
pe  fram  soSfaestnysse  wege  dwelodon,  he  onlihte  |mrh  Sa 
soSan  lare.  Da  Se  )>urh  ungehyrsumnysse  oSSe  geleafleaste 
deafe  wseron,  Jmm  he  on-ageat  andgites  hlyst,  J?set  hi  gehyrdon 
Sa  heofenlican  beboda  to  halwendre  gehyrsumnysse.  Fela 
incoSa  he  gehaelde  untrumra  sawla  mislicra  manna,  Surh 
halige  mynegunge,  and  Surh  gebedum  gebigde  to  soSre  d£d- 
bote,  oSJ?aet  he  gebrolite  )>am  jElmihtigan  Scyppende  his  feoh 


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for  their  belief  and  for  their  pure  course  of  life.  God’s  ser- 
vants honour  them  in  the  faithful  church,  and  God  himself 
honours  them  with  eternal  honour,  in  his  heavenly  company, 
for  their  deserts.  They  lived  in  chastity,  and  by  abstinence 
controlled  their  bodies.  They  despised  worldly  desires  and 
the  praise  of  evil  men,  and  turned  many  others  to  God.  One 
of  these  is  the  holy  man  A.  B.  whom  we  now  to-day  honour 
with  our  ghostly  services,  because  he  very  praiseworthily 
employed  the  money  that  God  intrusted  to  him.  He  is 
worthy  to  be  honoured,  who  from  this  life  goes  to  the  joy  of 
angels  and  to  heavenly  honour. 

It  is  written,  “ Praise  no  man  in  his  life.”  More  safely 
will  a man  be  praised,  though  he  be  holy,  after  life  than  in 
life.  Who  may,  without  fearing,  be  praised  in  this  life,  while 
he  laments  his  earlier  deeds,  and  also  dreads  the  perils  to 
come  ? But  let  him  who  will  praise  a holy  man,  praise  him 
not  in  this  life,  but  after  his  end,  when  no  flattery  will  injure 
the  praiser,  and  no  exaltation  tempt  the  praised.  Praise  him 
after  the  peril,  and  proclaim  his  merits  when  he  is  secure. 
Praise  the  steersman,  but  yet  not  before  he  is  come  safe  to  the 
hithe.  Praise  the  leader’s  might,  but  yet  only  when  he  gets 
the  victory. 

This  holy  man  A.  B.  we  may  securely  honour  and  praise, 
for  he  is  now  secure  from  all  the  perils  that  tempt  us  daily. 
What  was  all  his  life’s  course  but  warfare  with  the  watchful 
foe  ? Many  blind  men,  that  wandered  from  the  way  of  truth, 
he  enlightened  by  true  doctrine.  Into  those  who,  through 
disobedience  or  unbelief,  were  deaf,  he  poured  the  hearing  of 
the  understanding,  so  that  they  heard  the  heavenly  command- 
ments to  salutary  obedience.  Many  diseases  of  the  infirm 
souls  of  divers  men  he  healed  by  holy  admonition,  and  by 
prayers  turned  them  to  true  repentance,  until  he  brought  to 
the  Almighty  Creator  his  money  twofold,  which  he  had  in- 

HOM.  VOL.  11.  2 o 


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IN  NATALE  SANCTARUM  UIRGINUM. 


be  twyfealdan,  Ze  he  him  &r  befaeste ; and  he  wuldra$  nu  on 
wynnum  mid  him  £ to  worulde,  for  his  wel-daedum. 

We  heria$  urne  Drihten  on  his  halgena  geSincSum,  se5e 
hi  maeraaS  mid  micclum  wundrum  on  Syssere  worulde,  and 
swiSor  on  $aere  ecan,  for  heora  bwilwendum  geswince  pises 
sceortan  Kfes.  paes  Begenes  lof  is  paes  hlafordes  wurSmynt. 
Sy  lof  pam  Hlaforde  Se  leofa®  on  ecnysse  aefre  buton  anguine, 
on  endeleasum  maegeuSrymme.  Amen. 


IN  NATALE  SANCTARUM  UIRGINUM. 

SIMILE  est  regnutn  coelorum  decern  uirginibus : et  reliqua. 
Se  Haelend  saede  gelomlice  bigspel  be  gehwilcum  ftingum  his 
leorning-cnihtum : nu  cwaet)  he,  on  'Sisum  bigspel le,  paet 
heofenan  rice  waere  gelic  tyn  maedenuui,  J?e  genamon  heora 
leohtfatu,  and  eodon  togeanes  Sam  brydguman  and  paere 
bryde.  paera  maedena  waeron  ftf  stfinte  and  fif  snotore  : et 
reliqua. 

pis  godspel  is  nu  £nfealdlice  gesaed  mid  digelum  andgite; 
ac  Augustinus  se  wisa  fis  onwreah  Sa  deopnysse,  and  eac  se 
halga  Gregorius  ymbe  pis  ylce  awrat,  pus  cweSende : 

Us  is  to  gewitenne  pset  gelomlice  on  haligre  spraece  is  Zeos 
andwerde  gela'Sung  geh£ten  heofenan  rice,  swa  swa  se  Haelend 
on  sumere  stowe  cw aeS,  “ Mannes  Bearn  asent  his  englas, 
and  gegaderaS  of  his  rice  ealle  aeswicunga.”  Witodlice  on 
•Sam  upplican  rice  is  healic  sib,  and  •Saer  ne  biS  n£n  aeswicung 
gemet  Ze  mage  beon  -Sonon  gegaderod.  Deos  andwerde  ge- 
laSung,  pe  underfehS  yfele  and  gode,  is  wiftmeten  Sam  tyn 
maedenum,  ‘Saera  waeron  f if  stunte  and  fif  snotere.  On  fif 
andgitum,  swa  swa  we  eow  oft  saedon,  gehwilc  man  leofa$  pe 
his  haele  hsefS ; paet  is,  gesihS  and  hlyst,  swaecc  and  stenc 
and  hrepung.  Das  fif  andgitu,  gif  hi  beoS  getwyfylde,  -Sonne 
gefylla'S  hi  tynfeald  getel.  Nu  is  forSi  seo  halige  gela'Sung 


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trusted  to  him ; and  he  now  glories  in  delights  with  him  to 
all  eternity,  for  his  good  deeds. 

We  praise  our  Lord  in  the  honour  of  his  saints,  who  mag- 
nifies them  by  great  wonders  in  this  world,  and  more  in  the 
eternal  one,  for  their  temporary  toil  in  this  short  life.  Praise 
of  the  servant  is  honour  to  the  lord.  Praise  be  to  the  Lord 
who  liveth  to  eternity  ever  without  beginning,  in  endless 
majesty.  Amen. 


ON  THE  NATIVITY  OF  HOLY  VIRGINS. 

SIMILE  est  regnum  ccelorum  decern  virginibus : et  reliqua. 
Jesus  frequently  said  parables  concerning  several  things  to 
his  disciples : he  now  said,  in  this  parable,  that  the  kingdom 
of  heaven  was  like  unto  ten  maidens,  who  took  their  lamps, 
and  went  to  meet  the  bridegroom  and  the  bride.  Of  these 
maidens  five  were  foolish  and  five  wise,  etc. 

This  gospel  is  now  simply  said  with  a secret  sense ; but 
the  wise  Augustine  has  disclosed  to  us  the  deepness,  and  the 
holy  Gregory  also  has  written  about  this  same,  thus  saying  : 
We  are  to  know,  that  frequently  in  holy  speech  this  pre- 
sent church  is  called  the  kingdom  of  heaven,  as  Jesus  in 
some  place  said,  “ The  Son  of  man  will  send  his  angels,  and 
gather  from  his  kingdom  all  offences.”  But  in  the  kingdom 
above  there  is  profound  peace,  and  there  no  offence  is  found 
that  may  thence  be  gathered.  This  present  church,  which 
receives  the  evil  and  the  good,  is  compared  to  the  ten 
maidens,  of  whom  five  were  foolish  and  five  wise.  With  five 
senses,  as  we  have  often  said  to  you,  every  man  lives  that  has 
his  health ; that  is,  sight  and  hearing,  taste  and  smell  and 
touch.  These  five  senses,  if  they  are  doubled,  will  then  com- 
plete a tenfold  number.  Now,  therefore,  is  the  holy  church 

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IN  NATALE  SANCTARUM  UIRGINUM. 


gelic  tyn  madenum,  forban  be  seo  gelabung  is  gegaderod  of 
agbres  hades  mannum,  pmt  is,  werhades  and  wffhades.  JElc 
bara  manna  be  hine  forhafb  fram  unalyfedlicere  gesihbe, 
fram  unalyfedlicere  heorcnunge,  fram  unalyfedlicum  swiecce, 
fram  unalyfedlicum  stence,  fram  unalyfedlicere  hrepunge,  se 
haefb  madenes  naman  for  ba re  anwalhnysse.  Gif  god  is  and 
halwendlic  to  forhabbenne  fram  unalyfedlicum  styrungum, 
and  forSi  haefS  ale  cristen  sawul  maedenes  naman,  hwi  sind 
J^onne  J?a  fif  underfangene,  and  ba  fff  aworpene  ? Ealle  hi 
haefdon  leohtfatu,  ac  hi  naefdon  ealle  ele.  Se  ele  getacnab 
pa,  soban  lufe,  seobe  naefre  ne  ateorab.  Eles  gecynd  is 
he  wile  oferstigan  aelcne  watan.  Ageot  ele  uppon  water 
obbe  on  obrum  watan,  se  ele  flyt  bufon.  Ageot  water  uppon 
bone  ele,  and  se  ele  abrecb  dp  and  swimb  bufon.  Geot  bu 
bone  ele  ar,  geot  bu  sibban,  afre  he  oferswib  }>one  oberne 
waetan : and  seo  sobe  lufu  nafre  ne  fylb.  On  “bare  forhafed- 
nysse  fram  unalyfedlicum  styrungum  is  madenes  nama  ge- 
hafd,  and  on  bam  leohtfatum  sind  ba  godan  weorc  getacnode. 
Be  bam  weorcum  cwab  ure  Drihten  on  his  godspelle,  “ Sic 
luceat  lux  uestra  coram  hominibus,  ut  uideant  opera  uestra 
bona,  et  glorificeut  Patrem  uestrum  qui  in  coelis  est p&t  is, 
on  urum  gereorde,  “ Seine  eower  leoht  atforan  mannum  swa 
)>at  hf  geseon  eowere  godan  weorc,  and  wuldrian  eowerne 
Fader  pe  on  heofenum  is.”  Eft  he  cwab,  c<  Beon  eower 
lendena  ymbgyrde,  and  eower  leohtfatu  byrnende.”  On  bam 
ymbgyrdum  lendenum  is  se  magbhad,  and  on  bam  byrnendum 
leohtfatum  sind  ba  godan  weorc  to  understandenne. 

Da  snoteran  madenu  namon  bone  ele  on  heora  leohtfatum, 
forban  be  hi  hafdon  pset  gode  ingehyd  on  heora  heortaii,  fmt 
hf  woldon  Gode  anum  geeweman,  and  na  cepan  dysegra 
manna  herunge,  swa  swa  se  apostol  Paulus  cwab,  c<  Ure 
wuldor  is  seo  gecybnys  ures  ingehydes.”  Eft  cwab  se 
sealm-wyrhta  be  bare  halgau  gelabunge,  p&t  eall  hire  wuldor 
is  wibinnan  on  Godes  gesihbe,  na  on  ydelra  manna  herunge. 
Sume  men  sind  swa  bepahte  burh  ydelne  gylp,  pset  hi  dob 


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like  to  the  ten  maidens,  because  the  church  is  gathered  from 
persons  of  each  sex,  that  is,  of  the  male  sex  and  of  the  female 
sex.  Every  one  of  those  persons  who  abstain  from  unallowed 
sight,  from  unallowed  hearkening,  from  unallowed  taste,  from 
unallowed  smell,  from  unallowed  touch,  has  the  name  of 
maiden  for  that  purity.  If  it  be  good  and  salutary  to  abstain 
from  unallowed  excitements,  and  therefore  every  Christian 
soul  have  the  name  of  maiden,  why  then  are  the  five  received 
and  the  five  rejected  ? They  all  had  lamps,  but  they  had  not 
all  oil.  The  oil  betokens  the  true  love,  which  never  fails.  It 
is  the  nature  of  oil  that  it  will  rise  above  every  fluid.  Pour 
oil  upon  water  or  on  another  fluid,  the  oil  will  float  above. 
Pour  water  upon  the  oil,  and  the  oil  will  break  through  and 
swim  above.  Pour  the  oil  first,  pour  it  after,  it  will  ever 
overcome  the  other  fluid : and  true  love  never  falls.  With 
abstinence  from  unallowed  excitements  is  the  name  of  maiden 
conjoined,  and  by  the  lamps  are  betokened  good  works.  Of 
these  works  our  Lord  said  in  his  gospel,  “ Sic  luceat  lux 
vestra  coram  hominibus,  ut  videant  opera  vestra  bona,  et 
glorificent  Patrem  vestrum  qui  in  coelis  est that  is,  in  our 
tongue,  “ Let  your  light  shine  before  men  so  that  they  may 
see  your  good  works,  and  glorify  your  Father  who  is  in 
heaven/’  Again,  he  said,  “ Let  your  loins  be  girded  about, 
and  your  lamps  burning.”  By  the  girded-about  loins  is 
maidenhood,  and  by  the  burning  lamps  are  good  works  to  be 
understood. 

The  wise  maidens  took  the  oil  in  their  lamps,  because  they 
had  in  their  hearts  the  good  sense,  that  they  would  please 
God  only,  and  not  heed  the  praise  of  foolish  men,  as  the 
apostle  Paul  said,  " Our  glory  is  the  testimony  of  our  know- 
ledge.” Again,  the  psalmist  said  of  the  holy  church,  that  all 
her  glory  is  within  in  the  sight  of  God,  not  in  the  praise  of 
vain  men.  Some  men  are  so  deceived  by  vain  pride,  that 


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IN  NATALE  SANCTARUM  UIRGINUM. 


for  manna  herunge  swa  hwaet  swa  hi  do®,  swiSor  {Sonne  for 
Godes  lufon  ; {Sonne  aind  hi  stunte  J?aet  hi  cepa®  )?aes  ydelan 
hlyaan,  na  Jises  ecan  edleanes.  Be  swilcum  cwse®  se  Haelend 
on  sumere  stowe,  “ Amen  dico  uobis,  receperunt  mercedem 
suam ;M  “So®  ic  eow  secge,  hi  underfengon  heora  mede:” 
)?aet  is,  se  ydela  hlisa  {Se  hi  lufodon.  Habbon  hi  {Sone  woruld- 
hlisan  J?e  hi  sohton,  na  {Sa  ecan  mede  ]>e  hi  ne  rohton. 

Nis  na  gewunelic  p&t  msegShad  si  gecweden  on  sinscipe, 
ac  swa-{Seah  ®aer  is  J?«s  geleafan  msegShad,  ye  wurBa®  aenne 
so{Sne  God,  and  nele  forligerlice  to  leasum  haeSengylde  bogan. 
Eal  seo  gela{$ung,  ®e  stent  on  msedenum  and  on  cnapum,  on 
ceorlum  and  on  wifum,  eal  heo  is  genamod  to  anum  maedene, 
swa  swa  se  apostol  Paulas  cwse®  to  geleaffullum  folce,  “ De- 
sponsaui  uos  uni  uiro,  uirginem  castam  exhibere  Christo 
J?eet  is  on  Englisc,  “ Ic  beweddode  eow  anum  were,  |>aet  ge 
gearcian  an  clcene  mseden  Criste.1  ’ Nis  {Sis  na  to  understSn- 
denne  lichamlice  ac  gastlice.  Crist  is  se  chena  brydguma, 
and  eal  seo  cristene  gelaSung  is  his  bryd,  )?urh  {Sa  he  gestryn® 
dseghwomlice  mennisce  sawla  to  his  heofenlican  rice.  Seo 
gela{Sung  is  ure  modor  and  clsene  maeden,  foriSan  ye  we  beo® 
on  hire  ge-edcynnede  to  Godes  handa,  purh  geleafan  and  ful- 
luht. 

Da  msedenu  woldon  gan  togeanes  {Sam  brydguman  raid 
heora  leohtfatum.  We  gaS  togeanes  Criste  Sonne  we  and- 
bidia®  mid  geleafan  his  to-cymes.  Ac  he  elca®  his  to-cymes, 
and  on  Saere  anbidunge  J?a  msedenu  hnappia®  and  slapa®. 
Gehwaer  on  halgum  bocum  is  se  gemsenelica  dea®  sltepe  wi®- 
meten,  swa  swa  se  ®eoda  lareow  cwse®,  “ De  dormientibus 
autem  nolo  uos  ignorare,  fratres;”  “Mine  gebro®ra,  ic  nelle 
}?aet  ge  nyton  be  ®am  slapendum,”  j?set  is,  be  ®am  deadum. 
Hwi  sind  ®a  deadan  slapende  gecwedene,  buton  foriSan  ®e  hi 
sceolon  arisan  ge-edcucode  Jrarh  ®one  iElmihtigan  Scyppend? 
Beon  ®a  msedenu  snotere,  beon  hi  stunte,  ealle  lit  raoton 
slapan  on  ®am  gemseuelicum  dea®e,  dsrSan  Se  se  brydguma 


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whatsoever  they  do  they  do  for  praise  of  men  rather  than  for 
love  of  God ; but  they  are  foolish  in  heeding  vain  renown, 
not  the  eternal  reward.  Of  such  Jesus  said  in  some  place, 
" Amen  dico  vobis,  receperunt  mercedem  suam ;”  t€  Verily  I 
say  unto  you,  they  have  received  their  meed that  is,  the 
vain  renown  which  they  loved.  Let  them  have  the  worldly 
renown  that  they  sought,  not  the  everlasting  meed  of  which 
they  recked  not. 

Maidenhood  is  not  usually  spoken  of  in  connection  with 
marriage,  but,  nevertheless,  there  is  a maidenhood  of  faith, 
which  worships  one  true  God,  and  will  not  adulterously  bow 
to  an  idol.  All  the  church,  which  consists  in  maidens  and  in 
youths,  in  husbands  and  in  wives,  it  is  all  named  as  one 
maiden,  as  the  apostle  Paul  said  to  the  believing  folk,  “ De- 
sponsavi  vos  uni  viro,  virginem  castarn  exhibere  Christo 
that  is  in  English,  “ I have  betrothed  you  to  one  man,  that 
ye  may  prepare  a pure  maiden  for  Christ.”  This  is  not  to  be 
understood  bodily  but  spiritually.  Christ  is  the  pure  bride- 
groom, and  all  the  Christian  church  is  his  bride,  by  which  he 
daily  begets  human  souls  to  his  heavenly  kingdom.  The 
church  is  our  mother  and  a pure  maiden,  because  we  are  in 
her  born  again  to  God’s  hand,  through  faith  and  baptism. 

The  maidens  would  go  to  meet  the  bridegroom  with  their 
lamps.  We  go  to  meet  Christ,  when  with  faith  we  await  his 
advent.  But  he  delays  his  advent,  and  in  the  waiting  the 
maidens  slumber  and  sleep.  Everywhere  in  holy  books  the 
common  death  is  compared  to  sleep,  as  tfie  teacher  of  the 
gentiles  said,  “De  dormientibus  autem  nolo  vos  ignorare, 
fratres “ My  brothers,  I will  not  that  ye  be  ignorant  con- 
cerning the  sleeping,”  that  is,  the  dead.  Why  are  the  dead 
called  sleeping,  but  because  they  shall  arise  requickened 
through  the  Almighty  Creator?  Be  the  maidens  wise,  be 
they  foolish,  they  must  all  sleep  in  the  common  death,  before 


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IN  NATALE  SANCTARUM  UIRGINUM. 


Crist  cume  to  *8801  micclum  dome.  “ Media  autern  node 
clamor  factus  est,  Ecce  sponsus  uenit:  exite  obuiam  ei 
“ On  middre  nihte  wearS  clypung  gehyred,  Efne  her  cymS 
se  brydguma : gaS  him  togeanes.”  Hwaet  getacnaS  seo  mid- 
niht  buton  seo  deope  nytennys  ? forSan  Se  seo  geendung 
pyssere  worulde  cymS  ponne  men  lsest  wenaS,  swa  swa  se 
apostol  cwabS,  “ Dies  Domini  sicut  fur  in  node  ita  ueniet;” 
“ Drihtnes  daeg  cymS  swa  swa  Seof  on  niht/'  Oft  cweSaS 
men,  “Efne  nu  cymS  domes  deeg,”  forSan  Se  Sa  witegunga 
siud  agane,  pe  be  Sam  gesette  wseron.  Ac  gefeoht  cymS  ofer 
gefeohte,  gedrefednys  ofer  gedrefednysse,  eorSstynmg  ofer 
eorSstyrunge,  hungor  ofer  hungre,  peod  ofer  Seode,  and  ponne 
gyt  ne  cymS  se  brydguma.  Eac  swilce  pa  six  Susend  geara 
fram  Adame  beoS  geendode,  and  Sonne  gyt  elcaS  se  bryd- 
guma. Hu  mage  we  ponne  witan  hwsenne  he  cymS  ? Swa 
swa  he  sylf  cwaeS,  “ on  middre  nihte.”  Hwaet  is  “ on  middre 
nihte  ” buton  )>onne  Su  nast  and  pu  his  ne  wenst  ? Sonne 
cymS  h€.  Nis  nan  gesce&ft  pe  cunne  Sone  timan  pyssere 
worulde  geendunge,  buton  Qode  anuni.  Hwaet  is  se  hream 
pe  on  middre  nihte  cymS  aetforan  Sam  brydguman,  buton 
Saera  engla  blawung?  swa  swa  se  apostol  awrat,  “In  ictu 
oculi,  in  nouissima  tuba.  Canet  enim  tuba,”  et  cetera.  “ On 
an  re  preowt-hwile,  on  Saere  endenextan  byman.  Seo  byme 
soSlice  blaewS,  and  Sa  deadan  arisaS  ungebrosnode,  and  we 
beoS  awende  ” to  ecum  Singum  on  pam  lichaman,  swa  swa 
we  nu  Bind  on  Saere  sawle.  Be  Sisum  cwaeS  se  Haelend,  “ Se 
tima  cymS  paet  ealle  Sa  pe  on  byrgenum  beoS,  gehyraS  Godes 
Suna  stemne,  ancf  hi  forS  gaS ; pa  Se  g6d  worhton  to  lifes 
aeriste,  pa  soSlice  ye  yfei  worhton  to  geniSerunge  aeriste.” 

“ Tunc]  surrexerunt  omnes  uirgines  illae,  et  ornauerunt 
lampades  suas;”  “pa  arison  ealle  Sa  maedenu,  and  gegear- 
codon  heora  leohtfatu.”  Da  maedenu  arison,  forSan  Se  pa 
gecorenan  and  Sa  wiSercorenan  beoS  ealle  awrehte  of  pees 
deaSes  slaepe.  Hi  gearcodon  heora  leohtfatu : paet  is,  hi 


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ON  THE  NATIVITY  OF  HOLY  VIRGINS. 


569 


the  bridegroom  Christ  comes  to  the  great  doom.  “ Media  autem 
nocte  clamor  factus  est,  Ecce  sponsus  venit : exite  obviam 
ei  “ At  midnight  was  a crying  heard,  Lo,  here  cometh  the 
bridegroom  : go  out  to  meet  him.”  What  does  the  midnight 
betoken  but  deep  ignorance?  because  the  ending  of  this 
world  will  come  when  men  least  ween  it,  as  the  apostle  said, 
“Dies  Domini  sicut  fur  in  nocte  ita  veniet “The  Lord’s 
day  will  come  as  a thief  in  the  night.”  Men  often  say,  “ Lo, 
now  doomsday  cpmes,”  because  the  prophecies  are  gone  by, 
which  were  made  concerning  it.  But  war  shall  come  upon 
war,  tribulation  upon  tribulation,  earthquake  upon  earth- 
quake, famine  upon  famine,  nation  upon  nation,  and  yet  the 
bridegroom  comes  not.  In  like  manner,  the  six  thousand 
years  from  Adam  will  be  ended,  and  yet  the  bridegroom  will 
tarry.  How  can  we  then  know  when  he  will  come  ? As  he 
himself  said,  “ at  midnight.”  What  is  “ at  midnight  ” but 
when  thou  knowest  not  and  thou  expectest  him  not  ? then  will 
he  come.  There  is  no  creature  that  knows  the  time  of  this 
world’s  ending,  but  God  only.  What  is  the  cry  that  at  mid- 
night comes  before  the  bridegroom,  but  the  blowing  of  the 
angels  ? as  the  apostle  wrote,  “ In  ictu  oculi,  in  novissima 
tuba.  Canet  enim  tuba,”  etc.  “ In  the  twinkling  of  an  eye, 
at  the  last  trumpet.  For  the  trumpet  shall  blow,  and  the 
dead  shall  arise  uncorrupted,  and  we  shall  be  changed  ” to 
an  eternal  existence  in  body,  as  we  now  are  in  soul.  Of  this 
Jesus  said,  “The  hour  comes  when  all  those  who  are  in 
graves  shall  hear  the  voice  of  the  Son  of  God,  and  shall  go 
forth ; those  that  have  wrought  good  to  the  resurrection  of 
life,  but  those  that  have  wrought  evil  to  the  resurrection  of 
damnation.” 

“Tunc  surrexerunt  omnes  virgines  illae,  et  ornaverunt 
lampades  suas;”  “Then  all  those  maidens  arose,  and  pre- 
pared their  lamps.”  The  maidens  arose,  because  the  chosen 
and  the  rejected  will  all  be  raised  from  the  sleep  of  death. 
They  prepared  their  lamps  : that  is,  they  prepare  themselves 


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570 


IN  NATALE  SANCTARUM  UIRGINUM. 


gearciaS  hi  sylfe  to  agyldenne  gescead  pmn  cumendum  Deman 
heora  daeda.  Dae ra  stuntra  maedena  leohtfatu  beoS  acwencte 
on  Saes  Deman  to-cyme,  and  hi  nan  edlean  aet  Gode  nabbaS, 
forSan  Se  hi  underfengon  manna  herunga,  ]>e  him  licodon. 
pa  stuntan  maedenu  cwiedon  to  Sam  snoterum,  “ SyllaS 
Us  sumne  dael  eoweres  eles,  forSan  |?e  ure  leohtfatu  sind 
acwencte/*  Hi  gesawon  pet  hi  sylfe  wiSinnan  aemtige  waeron 
pes  godan  ingehydes,  and  forSi  sohton  gewitnysse  wiSutan. 
Hi  waeron  gewuuode  to  oSra  manna  herunge,  and  ]>aes  gewil- 
nodon,  swa  swa  heora  gewuna  waes,  swilce  hi  cwaedon,  ‘ Nu 
ge  geseoS  poet  we  aet  us  sylfum  naht  nabbaS ; secgaS  nu  hwaet 
ge  be  urum  weorcum  gesawon/  Da  snoteran  maedenu  and- 
wyrdon  Sam  stuntum,  and  cwaedon,  “ pi-ldes  Se  hit  ne  geniht- 
sumige  Us  and  cow,  faraS  to  fam  syllendum,  and  bicgaS  eow 
ele/*  SoSlice  on  fain  micclum  dome  aelcum  aenlipiuin  men 
SincS  to  lytel  his  Sgen  ingehyd  him  to  gewitnysse,  pah  Se  he 
ne  sceole  oSrum  to  gewitnysse  beon.  Ne  8am  heofenlican 
Deman  nis  nan  neod  aeniges  mannes  gewitnysse,  seSe  )?urh- 
sih'S  aelces  mannes  heortan,  and  gewisslicor  wSt  pes  mannes 
mod  p>nne  he  sylf.  Hi  cwaedon,  “ FaraS  to  'Sam  syllendum, 
and  bicgaS  eow  ele/*  Nis  Sis  na  r£ed,  ac  is  edwit,  swilce  hi 
cwaedon,  ‘ Ge  Se  waeron  gewunode  to  underfonne  manna 
herunga  for  eowerum  godum  weorcum,  faraS  to  Sam  lyffe- 
terum  Se  eow  aer  least  ice  olaehton  ; habbaS  aet  him  swa  hwaet 
swa  ge  magon  ; ne  sylle  we  eow  nSn  png.  Ge  noldon  habban 
eowerne  ele  wiSinnan,*  pset  is,  ‘ge  noldon  Gode  lician  on 
godum  ingehyde,  ac,  for  Seera  ideira  manna  herunge,  ge 
worhton  herigendlice  weorc : faraS  nu  and  bicgaS,  ne  sylle 
we  eow  neenne/  “ pa  mid  Sam  p hi  ferdon  ymbe  Sone  ceap, 
Sa  com  se  brydguma,  and  Sa  fff  maedenu,  Se  mid  pm  leohte 
gearwe  waeron,  ferdon  mid  him  in  to  Sam  giftum,  and  pet 
geat  wearS  belocen.**  Ne  bohton  hi  naenne  ele,  ne  hj  ne  ge- 
metton  naenne  Se  him  Sa  ele  syllan  wolde.  Nis  n&n  man 
swa  dyrstig  on  pm  micclum  dome,  pet  he  durre  oSerne 
betellan,  Sonne  adumbiaS  8a  ydelan  lyffeteras,  p aer  Sone  ele 


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ON  THE  NATIVITY  OF  HOLY  VIRGINS. 


571 


to  render  to  the  coining  Judge  an  account  of  their  deeds. 
The  lamps  of  the  foolish  maidens  will  be  quenched  at  the 
coming  of  the  Judge,  and  they  will  have  no  reward  from  God, 
because  they  received  the  praises  of  men  that  were  pleasing 
to  them.  The  foolish  maidens  said  to  the  wise  ones,  “ Give 
us  a part  of  your  oil,  for  our  lamps  are  quenched.0  They 
saw  that  themselves  were  void  of  good  understanding  within, 
and,  therefore,  sought  testimony  from  without.  They  were 
accustomed  to  the  praise  of  other  men,  and  were  desirous  of 
it,  as  was  their  wont,  as  if  they  had  said,  ‘ Now  ye  see  that 
we  in  ourselves  have  nothing ; say  now  what  ye  have  seen  of 
our  works/  The  wise  maidens  answered  the  foolish  ones, 
and  said,  “ Lest  it  suffice  not  for  us  and  for  you,  go  to  the 
sellers,  and  buy  yourselves  oil.”  Verily,  at  the  great  doom,  to 
each  individual  man  his  own  understanding  will  seem  to  him 
too  little  for  a witness,  though  he  should  not  be  as  a witness 
to  others.  Nor  to  the  heavenly  Judge  is  there  need  of  any 
man’s  witness,  who  sees  through  the  heart  of  every  man,  and 
knows  more  surely  the  mind  of  man  than  himself.  They 
said,  " Go  to  the  sellers,  and  buy  yourselves  oil.”  This  is 
not  counsel,  but  is  reproach,  as  if  they  had  6aid,  ‘ Ye  who 
have  been  wont  to  receive  the  praises  of  men  for  your  good 
works,  go  to  the  fawners  who  before  falsely  flattered  you ; 
have  from  them  whatsoever  ye  may ; we  give  you  nothing. 
Ye  would  not  have  your  oil  within,’  that  is,  ‘ye  would  not 
give  pleasure  to  God  with  good  understanding,  but,  for  the 
praise  of  vain  men,  ye  wrought  laudable  works  : go  now  and 
buy,  we  give  you  none/  “ Then  while  they  went  about  the 
purchase,  the  bridegroom  came,  and  the  five  maidens,  that 
were  ready  with  the  light,  went  with  him  into  the  nuptials, 
and  the  gate  was  shut.”  They  bought  no  oil,  nor  found  they 
any  one  who  would  sell  them  oil.  There  is  no  man  so  daring 
at  the  great  doom,  that  he  dare  exculpate  another,  when  the 
vain  flatterers  shall  be  dumb,  who  before  gave  the  oil,  that  is. 


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572 


IN  NATALE  8ANCTARUM  UIRGINUM. 


gealdon,)uet  wreron  pa,  smeSan  lyffetunga.  Witodlice  se  riht- 
wisa  on  'Sam  dsege  forhtaS  ; Seah  Se  he,  Surh  god  ingehyd, 
Gode  gelicode ; )>eah-hwaeSere  cwacaS  J?set  ingehyd  }>aer  afyrht 
for  Sam  micclum  brogan  J?ae s gemsenan  domes. 

“ Da  set  nextan  comon  Sa  stuntan  msedenu,  and  clypodon 
to  'Sam  brydguman,  Hlaford,  Hlaford,  hat  geopenian  p&t 
geat.”  Drihten  cwaeS  on  oSrurn  godspelle,  “ CnuciaS,  and 
eow  biS  geopenod  ac  we  sceolon  nu  cnucian,  and  infer 
biddan  to  heofenan  rice,  na  Sonne.  Nu  is  mildheortnysse 
tima,  and  Sonne  biS  domes  tima.  Se  Se  nele  nu,  on  mild- 
heortnysse timan,  bine  sylfne  gerihtlsecan  Jmrh  soSe  behreow- 
sunge,  pam  biS  heofenes  geat  belocen  on  Sees  domes  timan. 
Eala  micel  modes  bitemys  is  on  Sam  worde,  “ paet  geat  waes 
belocen.”  Hi  behreowsodon  )?aet  hi  ele  nsefdon,  ac  heora 
behreowsung  wees  to  lsett. 

Sume  gedwolmen  cwsedon  p&t  seo  halige  Maria,  Cristes 
modor,  and  sume  oSre  halgan,  sceolon  hergian,  sefter  Sam 
dome,  Sa  synfullan  of  Sam  deofle,  aelc  his  dsel ; ac  )ris  ge- 
dwyld  asprang  of  Sam  mannum  pe  on  heora  flaesclicum  lustum 
symle  licgan  woldon,  and  noldon  mid  earfoSnyssum  J>set  ece 
lif  geeamian.  Ne  hopige  nan  man  to  Syssere  leasunge. 
Nele  seo  eadige  Maria  ne  nan  oSer  halga  fedan  Sa  fulan,  and 
pa  manfullan,  and  Sa  arleasan,  pe  aefre  on  synnum  }?urh- 
wunodon,  and  on  synnum  geendodon,  into  Sam  claenan  huse 
heofenan  rices  myrhSe ; ac  hi  beoS  deoflum  gelice,  and  on 
ecnysse  mid  deoflum  on  helle  fyre  cwylmiaS.  Ne  mseg  eal 
middaneard  anum  Saera  geSingian,  pe  Crist  pus  to  cweS, 
“ Discedite  a me,  maledicti,  in  ignem  aetemum,  qui  prepara- 
tus  est  diabolo  et  angelis  eius  pset  is,  “ GewitaS  fram  me, 
ge  awyrigedan,  into  Sam  ecan  fyre,  pe  Sam  deofle  is  gege- 
arcod  and  his  awyrigedum  englum.” 

Da  stuntan  msedenu  clypodon,  “ Hlaford,  Hlaford,  lift 
geopenian  Us  paet  geat,  and  se  Hlaford  andwyrde,  SoS  ic  eow 
iecge,  ne  cann  ic  eow/’  Hwset  ne  cann  se  Se  ealle  Sing 
cann  ? He  ne  cann  nsenne  leahter,  and  hi  wseron  mid  leah- 


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ON  THE  NATIVITY  OF  HOLY  VIRGINS. 


673 


smooth  flatteries.  For  the  righteous  man  on  that  day  will 
fear,  though  he,  through  good  understanding,  have  been 
pleasing  to  Ood ; nevertheless,  the  understanding  will  there 
quake  affrighted  at  the  great  terror  of  the  universal  doom. 

“ Then  at  last  came  the  foolish  maidens,  and  cried  to  the 
bridegroom,  Lord,  Lord,  bid  the  gate  be  opened/9  The  Lord 
said  in  another  gospel,  “ Knock,  and  it  shall  be  opened  unto 
you $”  but  we  should  now  knock,  and  pray  for  entrance  to 
the  kingdom  of  heaven,  not  then.  Now  is  the  time  of  mercy, 
and  then  will  be  the  time  of  doom.  He  who  will  not  now, 
at  the  time  of  mercy,  correct  himself  by  true  repentance,  to 
him  shall  the  gate  of  heaven  be  shut  at  the  time  of  doom. 
Alas  ! great  bitterness  of  mind  is  in  the  words,  “ The  gate 
was  shut.”  They  repented  that  they  had  no  oil,  but  their 
repentance  was  too  late. 

Some  heretics  said  that  the  holy  Mary,  the  mother  of 
Christ,  and  some  other  saints,  should,  after  the  doom,  harrow 
the  sinful  from  the  devil,  each  his  part ; but  this  heresy  sprang 
up  from  those  men  who  would  ever  lie  in  their  fleshly  lu9ts, 
and  would  not  with  tribulations  merit  the  everlasting  life. 
Let  no  man  hope  in  this  leasing.  Neither  the  blessed  Mary 
nor  any  other  saint  will  lead  the  foul,  and  the  wicked,  and  the 
impious,  who  have  ever  continued  in  sins,  and  in  sins  have 
ended,  into  the  pure  house  of  the  joy  of  heaven’s  kingdom ; 
but  they  will  be  like  unto  devils,  and  with  devils  will  suffer 
torment  to  eternity  in  hell  fire.  Not  all  the  world  may  inter- 
cede for  one  of  those  to  whom  Christ  shall  thus  say,  “ Dis- 
cedite  a me,  maledicti,  in  ignem  sternum,  qui  prsparatus 
est  diabolo  et  angelis  ejus that  is,  “ Depart  from  me,  ye 
accursed,  into  the  everlasting  fire,  which  is  prepared  for  the 
devil  and  his  accursed  angels.” 

The  foolish  maidens  cried,  “ Lord,  Lord,  bid  the  gate  be 
opened  unto  us,  and  the  Lord  answered.  Verily  I say  onto 
you,  I know  you  not.”  What  knows  he  not  who  knows  all 
things  ? He  knows  no  sin,  and  they  were  filled  with  sins. 


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IN  DEDICATIONE  ECCLESIAE. 


trum  afyllede.  Drihten  ne  oncnaewS  hi,  forSan  Se  hi  sind 
oSre,  oj?re  hi  waeron.  Hwaet  is  to  cweSenne,  “ Ne  cann  ic 
eow,”  buton  )>aet  ic  ne  worhte  eow  Syllice  ? Ne  cann  Drihten 
leahtras,  ac  he  gewitnaS  leahtras.  Daet  godspel  belicS  Jms, 
“ WaciaS  eornostlice,  forSan  \>e  ge  nylon  J>one  daeg  ne  Sa 
tid.”  Nat  n£n  man  J?yssere  worulde  geendunge,  ne  fiirSon 
his  Sgene  geendunge.  Menig  man  wolde  ]?one  maran  dael  his 
lifes  aspendan  on  his  lustum,  and  Sone  laessan  dael  on  daed- 
bote,  gif  he  wiste  hwaenne  he  geendian  sceolde.  Us  is  bedi- 
gelod  ure  geendung,  to  Si  }?aet  we  sculon  symle  Us  ondraedan 
Sone  endenextan  daeg,  J?one  Se  we  ne  magon  naefre  fore* 
sceawian.  We  sccolon  forSi  wacian  on  ure  heortan  and  on 
geleafan  ; we  sceolon  wacian  on  hihte  and  on  soSre  lufe ; we 
sceolon  wacian  on  godum  weorcum,  and  don  buton  ydelum 
gylpe,  gif  we  hwaet  lytles  to  gode  gedoS,  J?aet  we  moton  faran 
into  heofenan  rice  mid  jrnm  claenan  Brydguman,  Haelende 
Criste,  seSe  leofaS  and  rixaS  mid  his  Heofenlican  Faeder  and 
J?am  Halgum  Gaste  on  ealra  worulda  woruld.  Amen. 


IN  DEDICATIONE  ECCLESIAE. 

MINE  gebroSra  Jm  leofostan,  we  wyllaS  sume  tihtendlice 
spraece  wiS  eow  habban  be  Syssere  cyrclican  maersungey  and 
eow  laeran  J?aet  ge  sylfe  beon  Godes  tempel  gastlice,  nu  ge  hi9 
eorSlice  tempel  wurSiaS. 

Witodlice  on  Saere  ealdan  & waes  imlipig  hfis  }>am  JEl- 
mihtigan  Gode  to  wurSmynte  ariered  on  Iudea  ilce,  binnon 
Jjaere  byrig  Hierusalem,  and  ealle  oSre  J?eoda  wurSodon  mis- 
lice  deofolgyld,  and  Sam  fela  templa  ar^erdon,  and  mid  and- 
gitleasum  and  lifleasum  anlicnyssum  afyldon.  pact  anlipige 
Godes  tempel  waes  wundorlice  gecraeft  Jrnrh  gastlicum  ge- 
rynum.  Dauid,  se  maera  cyning,  haefde  gemynt  ]>aet  he  wolde 
J?aet  tempel  ar£ran  Sam  iElmihtigan  Gode  to  wurSmynte,  ac 
he  him  s£de,  Surh  his  witegan  Nathan,  }>aet  his  sunu  sceolde 


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ON  THE  DEDICATION  OF  A CHURCH. 


575 


The  Lord  knows  them  not,  because  they  are  other  than  they 
were.  What  is  it  to  say,  “I  know  you  not,”  but  that  I 
wrought  you  not  thus?  The  Lord  knows  not  sins, iut  he 
punishes  9ins.  The  gospel  adds  thus,  “ Watch  therefore,  for 
ye  know  not  the  day  nor  the  hour.”  No  man  knows  the 
ending  of  this  world,  not  even  his  own  ending.  Many  a man 
would  spend  the  greater  part  of  his  life  in  his  lusts,  and  the 
less  part  in  repentance,  if  he  knew  when  he  should  end.  Our 
ending  is  hidden  from  us,  in  order  that  tre  should  ever  dread 
the  last  day,  which  we  never  may  foresee.  We  should,  there- 
fore, watch  in  our  hearts  and  in  faith ; we  should  watch  in 
hope  and  in  true  love ; we  should  watch  in  good  works,  and 
do  without  vain-glory,  if  we  do  some  little  good,  that  we  may 
go  into  the  kingdom  of  heaven  with  the  pure  bridegroom, 
Jesus  Christ,  who  liveth  and  reigneth  with  his  Heavenly 
Father  and  the  Holy  Ghost  for  ever  and  ever.  Amen. 


ON  THE  DEDICATION  OF  A CHURCH. 

MY  dearest  brothers,  we  will  have  some  hortatory  speech 
with  you  concerning  this  ecclesiastical  celebration,  and  in- 
struct you  so  that  ye  may  yourselves  be  God’s  temple  spiri- 
tually, now  that  ye  are  honouring  his  earthly  temple. 

Verily  in  the  old  law  there  was  a single  house  reared  to  the 
hooour  of  Almighty  God,  in  the  kingdom  of  Judah,  within 
the  city  of  Jerusalem,  and  all  other  nations  worshiped  divers 
idols,  and  to  them  reared  many  temples,  and  filled  them  with 
senseless  and  lifeless  images.  That  single  temple  of  God  was 
wondrously  contrived  through  ghostly  mysteries.  David,  the 
great  king,  had  designed  that  he  would  rear  that  temple  to 
the  honour  of  Almighty  God,  but  he  said  to  him,  through  bis 
prophet  Nathan,  that  his  son  should  rear  that  temple,  and  he 


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576 


IN  DEDICATIONE  ECCLESIAE. 


pmt  tempel  araeran,  and  he  wolde  him  beon  for  faeder,  and 
mm  mid  mildheortnysse  gyrde  sty  ran,  gif  he  ah  war  unrihtlice 
dyde.  Dauid  pa,  rixode  on  Iudea  lande  feowertig  geara,  and 
his  Kf  leofode  Oode  swiSe  gecwemlice,  and  aSurh  Sone  Halgan 
Gast  Sa  sealmas  sette,  pe  we  sBt  Godes  lofsangum  singaS. 

-dEfter  his  geendunge,  feng  Salomon,  his  sunu,  to  rice,  se 
lufode  God  son  a on  his  geogoSe,  and  geoffirode  him  micele 
tec,  j?ae t wfleron  {msendfealde  onsaegednyssa  aet  anre  offrunge. 
Efne  15a  on  J?flere  ylcan  nihte  aeteowode  him  Drihten  on 
swefne,  )ms  cweSende,  “ Bide  me  loce  hwaes  ISu  wille,  and  ic 
Se  sylle.”  Da  cwaeS  Salomon  to  Drihtne,  “ Du  cyddest 
micele  mildheortnysse  ISinum  Seowan  Dauide  minum  faeder, 
{’set  he  on  soSfaestnysse  and  rihtwisnysse  leofode  aetforan  Se ; 
and  Su  geflSest  his  bearne  his  cynerices.  Nu  eom  ic  cnaep- 
ling,  and  nytende  mines  faeres,  and  ic  eom  geset  betwux 
]>inum  folce,  pe  ne  maeg  beon  geteald  for  Saere  micclan 
menigu.  Forgif  me  wisdom,  J?aet  ic  mage  Jrin  micele  folc 
gewissian,  and  ic  cunne  tocnawan  betwux  god  and  yfel.  Da 
gelicode  Gode  j?eos  ben,  and  cwaeS  to  Salomone,  Du  ne  baede 
me  tengsum  lif,  ne  micele  welan,  ne  Sinra  feonda  deaS,  ac 
baede  me  wisdomes.  Nu  forgife  ic  Se  eac  wise  heortan  to  San 
swiSe,  past  nan  eorSlic  man  naes  Sin  gelica  aerSan  pe  Su  waere, 
ne  eac  aefter  pe  ne  biS.  And  eac  ic  Se  forgife  j’aes  Se  Su  ne 
baede,  welan  and  wuldor,  swa  j?aet  nan  cyning  naes  Sin  gelica 
on  aerrum  dagum.  And  gif  Su  faerst  on  minum  wegum,  and 
mine  beboda  hylst,  swa  swa  Sin  faeder  dyde,  Sonne  gelenge  ic 
J’ine  dagas.  Salomon  awoc  Sa,  and  his  swefen  understod ; 
and  him  forgeaf  Sa  God  swa  micelne  wisdom,  and  snoter- 
nysse,  and  bradnysse  heortan,  swa  swa  sand-ceosol  on  sae- 
strande.  Him  becomon  eac  swa  micele  welan  to  handa,  paet 
his  bigleofa  waes  aelce  daeg  mid  his  hirede  {’rittig  mittan 
claenes  melowes,  and  sixtig  mittan  oSres  melowes,  twelf  faette 
oxan,  and  twentig  feld-oxan,  hund-teontig  weSera,  buton 
huntoSe  and  fugoloSe  and  gemaestra  fugela.  Feowertig  geara 


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would  be  to  him  as  a father,  and  guide  him  with  the  rod  of 
mercy,  if  he  in  aught  did  unrighteously.  David  then  reigned 
in  the  land  of  Judah  forty  years,  and  lived  his  life  very  accept- 
ably to  God,  and  through  the  Holy  Ghost  composed  the 
psalms  that  we  sing  at  God's  lauds. 

After  his  ending,  Solomon,  his  son,  succeeded  to  the  king- 
dom, who  loved  God  already  in  his  youth,  and  offered  to  him 
great  gifts,  which  were  a thousandfold  sacrifices  at  one  offer- 
ing. Lo  then,  on  the  same  night  the  Lord  appeared  to  him 
in  a dream,  thus  saying,  “ Look ! ask  me  what  thou  wilt,  and 
I will  give  it  thee."  Then  said  Solomon  to  the  Lord,  “ Thou 
hast  shown  great  mercy  to  thy  servant  David  my  father,  so 
that  he  lived  in  truth  and  righteousness  before  thee ; and  thou 
hast  given  his  kingdom  to  his  child.  Now  I am  a boy,  and 
ignorant  of  my  way,  and  I am  set  amid  thy  people,  that  can- 
not be  counted  for  their  great  multitude.  Give  me  wisdom, 
that  I 'may  direct  thy  great  people,  and  that  I may  know 
betwixt  good  and  evil.  Then  this  prayer  pleased  the  Lord, 
and  he  said  to  Solomon,  Thou  hast  not  prayed  of  me  a long 
life,  nor  great  riches,  nor  the  death  of  thy  foes,  but  hast 
prayed  me  for  wisdom.  I will  now  also  give  thee  a heart 
wise  to  that  degree,  that  no  earthly  man  has  been  thy  like 
ere  thou  wast,  nor  also  shall  ever  be  after  thee.  And  I will 
also  give  thee  that  for  which  thou  hast  not  prayed,  riches  and 
glory,  so  that  no  king  has  been  thy  like  in  former  days.  And 
if  thou  wilt  walk  in  my  ways,  and  wilt  keep  my  command- 
ments, as  thy  father  did,  then  will  I lengthen  thy  days. 
Solomon  then  awoke,  and  understood  his  dream;  and  God 
then  gave  him  so  great  wisdom,  and  understanding,  and 
broadness  of  heart,  as  the  sand  on  the  sea-strand.  So  great 
riches  also  came  to  his  hand,  that  bis  provision  with  his 
household  for  each  day  was  thirty  measures  of  clean  meal, 
and  sixty  measures  of  other  meal,  twelve  fat  oxen,  and  twenty 
field  oxen,  an  hundred  wethers,  besides  the  produce  of  hunt- 
ing and  fowling,  and  fatted  fowls.  Forty  years  be  reigned  at 

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he  rixode  on  Hierasalem  on  sibbe,  buton  aelcum  gefeohte ; 
feower  hund  and  Susend  craeta  he  baefde,  and  twelf  Susend 
riddena;  preo  Susend  bigspella  he  gesette,  and  fif  Susend 
leoSa ; and  asmeade  be  aelcum  treow-cynne,  frain  Sam  heagan 
ceder-beame,  oSpaet  he  com  to  Saere  lytlan  ysopan.  Eac- 
iwylce  be  nytenum,  and  fixum,  and  fugelum  he  smeade,  and 
of  eallum  leodum  comon  menn  to  gehyrenne  Salomon es  wis- 
dom. He  ar^rde,  Gode  to  wurSmynte,  paet  tempel  pe  his 
faeder  gemynte  to  ardsrenne,  swilc  hds  swa  nan  oSer  naes  nsefre 
on  eorSan  arlered.  paet  tempel  waes  on  lenge  sixtig  faeSma, 
on  widnysse  twentig  feSma5  on  heahnysse  Sritig  faeSma.  paet 
east  portic  waes  on  lenge  twentig  faeSma,  be  paes  temples 
wldnysse,  and  waes  tyn  faeSma  wid.”  Dis  weorc  waes  swa 
gefadod  mid  deorwurSum  stanum  and  readum  golde,  swa  we 
cow  reccan  ne  magon,  and  waes  eall  binnon  syfon  gearum 
geendod. 

Salomon  Sa  gegaderode  ealle  his  witan  to  Saes  temples  hal- 
gunge,  and  paer  geoffrode  Gode  menigfealde  lac,  paet  waeron 
getealde  twa  and  twentig  pusend  oxen  a,  and  hund-twelftig 
pusend  sceapa.  And  se  cyning  gebigedum  cneowum  aetforan 
•Sam  weofode  hine  langlice  gebaed,  and  paet  maere  hus  Gode 
betaehte,  him  and  his  folce  to  gebed-huse,  and  to  trymminge, 
and  to  gescyldnysse  wiS  aelces  yfeles  onscyte.  He  as  tod  Sa 
and  paet  folc  gebletsode,  and  cwaeS,  aSy  ure  Drihten  ge- 
bletsod,  seSe  forgeaf  reste  and  stilnysse  his  folce  Israhel, 
aefter  Sam  wordum  pe  he  eer  spraec  *Surh  Moysen  his  Seowan.” 
Us  is  langsum  to  gereccenne  ealle  *Sa  bletsunga  and  Sancunga 
pe  Salomon  Sa  Gode  saede  on  his  folces  gesihSe,  and  paet  folc 
sySSan,  mid  bliSre  heortan,  on  Sam  eahteoSan  daege  h&m 
gewende,  Sancigende  pam  jElmihtigan  ealra  his  goda. 

Deos  racu  haefS  gastlice  get&cnuuge.  SoSlice  Salomon  is 
gereht  ‘ Gesibsum/  forSan  Se  he  and  ealle  his  leoda  wunodon 
on  fulre  sibbe  pa  hwile  Se  his  dagas  waeron,  paet  waeron  feo- 
wertig  geara.  He  haefde  getacnunge  ures  Haelendes  Cristes, 


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Jerusalem  iu  peace,  without  any  war  ; a thousand  and  four 
hundred  chariots  he  had,  and  twelve  thousand  horsemen; 
three  thousand  proverbs  he  made,  and  five  thousand  songs ; 
and  treated  of  every  tree-kind,  from  the  high  cedar-tree,  until 
he  came  to  the  little  hyssop.  In  like  manner  of  beasts,  and 
fishes,  and  birds  he  treated ; and  from  all  nations  men  came 
to  hear  the  wisdom  of  Solomon.  He  reared,  to  the  honour 
of  God,  the  temple  that  his  father  had  intended  to  rear,  such 
a house  as  no  other  had  ever  been  reared  on  earth.  That 
temple  was  in  length  sixty  cubits,  in  width  twenty,  in  height 
thirty  cubits.  The  east  portico  was  in  length  twenty  cubits, 
according  to  the  width  of  the  temple,  and  was  ten  cubits 
wide/*  This  work  was  so  adorned  with  precious  stones  and 
red  gold  as  we  cannot  relate  to  you,  and  was  all  finished 
within  seven  years. 

Solomon  then  gathered  all  his  councillors  to  the  hallowing 
of  the  temple,  and  there  offered  to  God  manifold  gifts,  which 
were  reckoned  twenty-two  thousand  oxen,  and  an  hundred 
and  twenty  thousand  sheep.  And  the  king  with  bended  knees 
before  the  altar  a long  while  prayed,  and  commended  that 
great  bouse  to  God,  as  a prayer-house  for  him  and  his  people, 
and  for  strengthening,  and  protection  against  the  assault  of 
every  evil.  He  stood  then  and  blessed  the  folk,  and  said, 
“ Blessed  be  our  Lord,  who  hath  given  rest  and  stillness  to 
his  people  Israel,  according  to  the  words  which  he  before 
spake  through  Moses  his  servant/9  It  is  longsome  for  us  to 
narrate  all  the  blessings  and  thanks  that  Solomon  said  to 
God  in  sight  of  his  people,  and  the  people  afterwards,  with 
blithe  heart,  on  the  eighth  day  returned  home,  thanking  the 
Almighty  for  all  his  benefits. 

This  narrative  has  a ghostly  signification.  Now  Solomon 
is  interpreted  Peaceful , for  he  and  all  his  people  continued 
in  full  peace  the  while  that  his  days  were,  which  were  forty 
years.  He  is  a type  of  our  Saviour  Christ,  who  descended 

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IN  DEDICATIONE  ECCLESIAE. 


seSe  forSi  astah  of  heofenum  to  Sisum  middanearde,  pset  hS 
wolde  mancynn  gesibbian,  and  geSwserlaecan  to  )mm  heo- 
fenlicum  werode,  swa  swa  Paulus,  Seoda  lareow,  cw*eS, 
“ Ipse  est  pax  nostra,  qui  fecit  utraque  unum  “ Se  is  ure 
sib,  seSe  dyde  aegSer  to  anum Jnet  is,  engla  werod  and 
mancynn  to  £num  werode.  Be  Sisum  ylcan  cwaeS  se  Haelend 
sylf  to  his  leorning-cnihtum,  “ Pacem  relinquo  uobis,  pacera 
meant  do  uobis  J?aet  is,  “ Ic  forlaete  eow  sibbe,  and  ic  for- 
gife  eow  mine  sybbe.” 

Se  gesibsutna  Salomon  anerde  peet  meere  hfis  of  eorSlicum 
an  timbre  Gode  to  wurSmynte,  and  se  gesibsutna  Crist  ge- 
timbrode  Sa  gastlican  cyrcan,  na  mid  deadum  stanutn,  ac  mid 
lybbendum  sawlum,  swa  swa  se  apostol  Petrus  awrat  to  ge- 
leaffulre  gelaSunge : he  cwaeS,  “ GenealaecaS  to  Sam  lyb- 
bendum stane,  seSe  is  fram  m annum  aworpen,  and  fram 
Gode  gecoren  and  gearwurSod ; and  beo S ge  sylfe  ofer  Sam 
stane  getimbrode,  swa  swa  lybbende  stanas  on  gastlicum 
husum.”  Crist  is  se  lybbenda  st in  J?one  awurpon  Sa  unge- 
leaffullan  Iudei ; ac  se  Heofenlica  Fseder  hine  geceas  setter 
Seere  menniscnysse,  and  gearwurSode,  swa  )>ret  be  hylt  ealle 
Sa  gebytlu  Saere  geleaffullan  gelaSunge.  Ealle  Godes  cyrcan 
sind  getealde  to  anre  cyrcan,  and  seo  is  geh&ten  * gelaSung,’ 
Sa  getacnode  J?aet  an  tempel  Se  Salomon  arierde  on  Saere 
ealdan  *e.  Nu  sind  we  cristene  menn  Godes  hfis  gehatene, 
swa  swa  se  apostol  Paulus  cwaeS,  “ Templum  Dei  sanctum 
est,  quod  estis  uos  J?aet  is,  “ Godes  tempel  is  halig,  {?aetge 
sind.”  Eft  cw aeS  se  ylca  apostol,  “ Nyte  ge  J?aet  eowere  lima 
syndon  J?aes  Halgan  Gastes  tempel,  seSe  on  eow  is ?”  Fram 
Saere  tide  ures  fulluhtes  wunaS  se  Halga  Gast  on  ds,  and  ealle 
englas  and  ealle  rihtwise  men  sindon  his  tempel ; forSi  sceo- 
lon  cristene  men  pa  fulan  leahtras  forseon  pe  se  swicola 
deofol  taecS,  pset  hi  moton  beon  wurSe  }?tes  Halgan  Gastes 
onwununge,  seSe  Sa  cl^en-heortan  lufaS,  and  Sa  manful lan 
forbihS.  We  sind  Sa  llflican  stanas  Se  beo S ofer  Criste 
getimbrode  on  gastlicum  hdsum ; forSan  'Se  manega  cyrcan 


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from  heaven  to  this  world,  because  he  would  restore  peace  to 
mankind,  and  reconcile  them  to  the  heavenly  host,  as  Paul, 
the  teacher  of  the  gentiles,  said,  “ Ipse  est  pax  nostra,  qui 
fecit  utraque  unum  :”  “ He  is  our  peace,  who  hath  made  both 
to  one $”  that  is,  the  host  of  angels  and  mankind  to  one  host. 
Of  this  same,  Jesus  himself  said  to  bis  disciples,  “ Pacem 
relinquo  vobis,  pacem  meam  do  vobis  $”  that  is,  " I leave  you 
peace,  and  I give  you  my  peace.” 

The  peaceful  Solomon  reared  the  great  house  of  earthly 
material  to  the  honour  of  Ood,  and  the  peaceful  Christ  con- 
structed the  ghostly  church,  not  with  dead  stones,  but  with 
living  souls,  as  the  apostle  Peter  wrote  to  the  faithful  church  : 
he  said,  “ Draw  near  unto  the  living  stone,  which  is  rejected 
of  men,  and  chosen  of  Ood  and  honoured ; and  ye  yourselves 
shall  be  built  on  that  stone,  as  living  stones  in  ghostly 
houses.”  Christ  is  the  living  stone  that  the  unbelieving  Jews 
rejected ; but  the  Heavenly  Father  chose  and  honoured  him 
after  his  humanity,  so  that  he  holds  together  all  the  buildings 
of  the  faithful  church.  All  God’s  churches  are  accounted  as 
one  church,  and  that  is  called  congregation , which  was  be- 
tokened by  that  one  temple  that  Solomon  reared  in  the  old 
law.  Now  are  we  Christian  men  called  God’s  house,  as  the 
apostle  Paul  said,  “ Templum  Dei  sanctum  est,  quod  estis 
vos that  is,  u God’s  temple  is  holy,  which  ye  are.”  Again 
said  the  same  apostle,  “ Know  ye  not  that  your  limbs  are 
the  temple  of  the  Holy  Ghost,  who  is  in  you  ?”  From  the 
time  of  our  baptism  the  Holy  Ghost  dwells  in  us,  and  all 
angel9  and  all  righteous  men  are  his  temple ; therefore  should 
Christian  men  despise  the  foul  sins  which  the  deceitful  devil 
teaches,  that  they  may  be  worthy  of  the  residence  of  the 
Holy  Ghost,  who  loves  the  clean-hearted,  and  eschews  the 
wicked.  We  are  the  living  stones  that  are  built  over  Christ 
in  ghostly  houses ; for  many  churches  are,  as  we  before  said. 


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Bind,  swa  swa  we  ear  sledon,  to  £nre  getealde.  Fela  Bind  nu 
Godes  Ms,  ac  swa-®eah  6n,  for  ®aere  Snnysse  J m*  so®an  ge- 
leafan  ®e  hi  ealle  andetta®.  Fela  ®eoda  sind  pe  mid  mislicum 
gereordum  God  heria®,  ac  swa-®eah  hi  habba®  ealle  6ine 
geleafan,  and  denne  so®ne  God  wurSia®,  peak  ®e  heora  gereord 
and  gebed-hlis  manega  sind.  Ealle  ®a  menigfealdan  cyrcan 
ateoria®,  ac  seo  gastlice  gela®ung,  pa»t  sind  pa  halgan  sawla 
pe  Gode  ge®eo®,  purhwunia®  £ on  ecnysse  mid  Gode,  on 
heofenan  rices  myrh®e. 

Nu  smea^S  sum  man,  M men  magon  be6n  Godes  htis  ? We 
cwe®a®  paet  Godes  hired  is  Godes  htis.  To  hwan  maeg  ®is 
eorSlice  htis,  gif  hit  ydel  stent  ? Hit  ne  bi®  na  htis  buton  bit 
beo  mid  hirede  afylled.  Ne  beo  we  to  weallum  o®®e  to 
w%um  geworhte  on  paere  gastlican  gebytlunge,  ac  we  beo® 
swa-®eah  Godes  htis  gecigede,  paet  is,  his  hired,  and  he 
wuna®  betwux  tis,  and  we  mid  him  on  ®aere  ecan  wununge, 
gif  we  hit  nu  geearnia®.  On  eorblicere  cyrcan  li®  st£n  ofer 
st£ne,  and  aelc  ber®  o®erne,  swa  eac  on  Godes  gelaSunge,  pa 
geleaffullan  sale  hylt  his  aeftergengan  tip,  purh  l£re  and  ge- 
®ylde,  o®paet  seo  getimbrung  becume  to  Sam  endenextan 
rihtwisan,  and  se  naef®  nsenne  aeftergengan  pe  he  beran  ®urfe. 
So®Iice  se  ®e  ealle  pa  gebytlu  hylt,  and  hine  n£n  ne  berS,  se 
is  Haelend  Crist,  pe  tis  ealle  gehylt,  and  ure  n£n  hine  healdan 
ne  pearf.  Gif  we  deoplicor  ymbe  pis  spreca®,  ponne  wene 
we  paet  hit  wile  ®incan  “Sam  ungelaeredum  to  menigfeald. 

pa  menigfealdan  l£c,  ®e  Salomon  geoffrode  Gode  sat  paere 
ealdan  cyrc-hal gunge,  haefdon  get£cnunge  paera  gastlicra  of- 
frunga  pe  daaghwomlice  beo®  nu  geoffrode  on  Godes  cyrcan, 
swa  swa  Crist  sylf  hit  astealde  and  taehte.  Godes  cyrcan  ge- 
dafena® halignys,  swa  swa  se  witega  ewaa®,  “ Domum  tuam 
decet  sanctitudo,  Domine,  in  longitudine  dierum paet  is, 
“ Drihten,  pinum  hfise  gedafena®  halignys  on  daga  langsum- 
nysse.”  paet  andgit  we  understauda®  swa : paet  Godes  Mse 
gedafena®  paet  his  lof  sy  paarinne  gesungen,  on  gesettum 


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accounted  as  one.  God’s  houses  are  now  many,  but,  never- 
theless, one,  because  of  the  unity  of  the  true  belief  which  they 
all  profess.  Many  are  the  nations  that  praise  God  in  diyers 
tongues,  but,  nevertheless,  they  all  have  one  belief,  and  wor- 
ship one  true  God,  though  their  tongues  and  prayer- houses 
are  many.  All  these  manifold  churches  will  decay,  but  the 
ghostly  congregation,  that  is,  the  holy  souls  that  thrive  to 
God,  will  continue  to  all  eternity  with  God,  in  the  joy  of  the 
kingdom  of  heaven. 

Now  some  man  will  inquire,  how  men  can  be  the  house  of 
God  ? We  say  that  God’s  household  is  God’s  house.  To 
what  purpose  can  this  earthly  house  be,  if  it  stand  empty  ? 
It  is  no  house  unless  it  be  filled  with  a household.  We  are 
not  made  for  walls  or  partitions  in  the  ghostly  building,  but 
we  are,  nevertheless,  called  God’s  house,  that  is,  his  house- 
hold, and  he  will  dwell  among  us,  and  we  with  him  in  the 
eternal  dwelling,  if  we  now  merit  it.  In  the  earthly  church, 
stone  lies  over  stone,  and  each  bears  other,  so  likewise  in 
God’s  congregation,  the  believing  hold  up  each  his  after- 
comer, by  precept  and  patience,  until  the  building  comes  to 
the  last  righteous  one,  and  he  will  have  no  after-comer  whom 
he  may  bear.  But  he  who  holds  all  the  building,  and  whom 
no  one  bears,  is  Jesus  Christ,  who  holds  us  all,  and  none  of 
us  may  hold  him.  If  we  speak  more  deeply  concerning  this, 
then  ween  we  that  to  the  unlearned  it  will  appear  too  com- 
plex. 

The  manifold  gifts,  that  Solomon  offered  to  God  at  the  old 
church-hallowing,  were  a type  of  the  ghostly  offerings  that 
are  now  offered  daily  in  God’s  church,  as  Christ  himself 
established  it  and  taught.  To  God's  church  is  holiness  be- 
fitting, as  the  prophet  said,  “ Domum  tuam  decet  sanctitudo, 
Domine,  in  longitudine  dierum that  is,  “Lord,  to  thine 
house  holiness  is  befitting  in  length  of  days.”  The  sense  we 
understand  so : that  it  is  befitting  to  God’s  house  that  his 
praise  be  sung  therein,  at  appointed  times,  by  the  pure  ser- 


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IN  DEDICATIONE  ECCLESIAE. 


timan,  J?urh  ckenum  Godes  Seownm.  Swa-Seah  ne  magon 
manna  berunga  Godes  maerSa  gemicclian,  ac  Sa  halgan  lof- 
sangas  fremiaS  tis  to  ecere  haelSe.  Godes  cyrce  is  ure  gebed- 
hds,  ac  swa-J?eah  on  aelcere  stowe  se  geleaffulla  mot  bine  ge- 
biddan  to  Sam  iElmihtigan,  pe  on  aelcere  6towe  is  andwerd 
him  to  clipigendum. 

“ Sum  cwen  waes  on  Sam  dagum  on  suS-daele,  Saba  ge- 
hiten,  snoter  and  wts.  Da  gehyrde  heo  Salomones  hlisan,  and 
com  fram  Sam  suSernum  gemserum  to  Salomone  bin  non  Hie- 
rusalem  mid  micelre  fare,  and  hire  olfendas  baeron  suSerne 
wyrta,  and  deorwurSe  gymstanas,  and  ungerim  goldes.  Seo 
cwen  Sa  haefde  spraece  wi S Salomon,  and  saSde  him  swa  hwaet 
swa  heo  on  hire  heortan  geSohte.  Salomon  Sa  hi  laerde,  and 
hire  s£de  ealra  Saera  worda  andgit  pe  heo  bine  axode.  Da 
geseah  seo  cwen  Saba  Salomones  wisdom,  and  paet  maere 
tempi  Se  he  getimbrod  haefde,  and  Sa  lac  pe  man  Gode  of- 
frode,  and  Sees  cynges  menigfealdan  Senunga,  and  waes  to 
San  swiSe  ofwundrod,  pset  heo  naefde  furSor  naenne  gast, 
forSan  Se  heo  ne  mihte  na  furSor  smeagan.  Heo  cwaeS  Sa  to 
’Sam  cyninge,  SoS  i9  peet  word  pe  ic  on  minum  earde  gehyrde 
be  Se  and  be  Sinum  wisdome  ; ac  ic  nolde  gelyfan  aerSan  Se 
ic  sylf  hit  gesawe.  Nu  haebbe  ic  afSndod  J*ae t me  naes  be 
healfan  daele  Sin  maerS  gecydd.  Mare  is  }rin  wisdom  and  Sin 
weorc  j>onne  se  hli9a  waere  pe  ic  gehyrde.  Eadige  sind  }>ine 
Segnas  and  Sine  Seowan,  Se  syrale  aetforan  pe  standaS  and 
Sinne  wisdom  gehyraS.  Gebletsod  sy  se  iElmihtiga  God,  pe 
Se  geceas  and  gesette  ofer  Israhela  rice,  J?aet  Su  domas  settest 
and  rihtwisnysse.  Heo  forgeaf  Sam  cyninge  Sa  hund-twelftig 
punda  goldes  and  ungerim  deorwurSra  wyrta  and  deorwurSra 
gymstana.  Salomon  eac  forgeaf  j?aere  cwene  swa  hwaes  swa 
heo  gyrnde  set  him,  toforan  Saere  cynelican  lace  Se  he  hire 
geaf : and  heo  gewende  ongean  to  hire  eSele  mid  hire  Seg- 
num.  Salomon  Sa  waes  gemaersod  ofer  eallum  eorSlicum 
cynegum,  and  ealle  Seoda  gewilnodon  paet  hi  hine  gesawon  and 
his  wisdom  gehyrdon,  and  ht  him  menigfealde  lie  brohton.” 


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rants  of  God.  The  praises  of  men  cannot,  however,  increase 
the  glories  of  God,  but  holy  songs  of  praise  profit  us  to 
eternal  salvation.  God’s  church  is  our  prayer-house,  but, 
nevertheless,  the  believing  may  in  every  place  pray  to  the 
Almighty,  who  in  every  place  is  present  to  those  calling  on 
him. 

“ There  was  in  those  days,  in  the  south  part,  a queen  called 
Sheba,  prudent  and  wise.  She  heard  of  Solomon’s  renown, 
and  came  from  the  southern  confines  to  Solomon  within 
Jerusalem  with  a great  train,  and  her  camels  bare  southern 
spices,  and  precious  gems,  and  countless  gold.  The  queen 
then  had  speech  with  Solomon,  and  said  to  him  whatsoever 
she  thought  in  her  heart.  Solomon  then  instructed  her, 
and  said  to  her  the  sense  of  all  the  words  that  she  had  asked 
him.  Then  the  queen  Sheba  saw  the  wisdom  of  Solomon, 
and  the  great  temple  that  he  had  built,  and  the  gifts  that  were 
offered  to  God,  and  the  king’s  manifold  services,  and  was  so 
greatly  astonished,  that  she  had  no  further  spirit,  for  she 
could  not  inquire  further.  She  then  said  to  the  king,  True 
is  the  word  that  I heard  in  my  couutry  of  thee  and  of  thy 
wisdom ; but  I would  not  believe  before  I myself  had  seen  it. 
I have  now  proved  that  thy  greatness  was  not  made  known  to 
me  by  half.  Greater  are  thy  wisdom  and  thy  work  than 
was  the  fame  that  I heard.  Happy  are  thy  ministers  and  thy 
servants,  that  ever  stand  before  thee  and  hear  thy  wisdom. 
Blessed  be  the  Almighty  God,  who  chose  thee,  and  set  thee 
over  the  kingdom  of  Israel,  that  thou  mightest  establish 
dooms  and  righteousness.  She  then  gave  to  the  king  a hun- 
dred and  twenty  pounds  of  gold,  and  numberless  precious 
spices  and  precious  gems.  Solomon  also  gave  to  the  queen 
whatsoever  she  desired  of  him,  prior  to  the  kingly  gift  that 
he  gave  to  her : and  she  turned  again  to  her  country  with  her 
servants.  Solomon  was  then  magnified  above  all  earthly 
kings,  and  all  nations  desired  to  see  him,  and  to  hear  his 
wisdom,  and  they  brought  him  manifold  gifts.” 


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IN  DEDICATIONS  ECCLESIAE. 


Seo  cwen  hsefde  getScnunge  J^ere  halgan  gelaSunge  ealles 
cristenes  folces,  pe  com  to  Sam  gesibsuman  Criste,  to  ge- 
hyrenne  his  wisdom,  and  Sa  godspellican  lare  pe  he  astealde, 
and  be  onlihtinge  J?*es  soSan  geleafan,  and  be  “San  toweardan 
dome,  be  ure  sawle  undeadlicnysse,  and  be  hihte  and  wuldre 
J?ses  gemsenelican  reristes.  Seo  cw€n  com  to  Salomone  mid 
micclum  licum  on  golde,  and  on  deorwurSum  gymstanum 
and  wyrtbrieSum  ; and  J>aet  bseron  olfendas.  Seo  geleaffulle 
gelaSung,  pe  cymS  of  selcum  earde  to  Criste,  brincS  him  Sas 
foresaedan  Kc  aefter  gastlicum  andgite.  Heo  offraS  him  gold 
purh  soSne  geleafan,  and  wyrtbraeSas  jmrh  gebeda,  and  deor- 
wurSe  gymmas  purh  fasgemysse  godra  Seawa  and  haligra 
msegena.  Be  “Sissere  gelaSung  cweeS  se  witega  to  Gode, 
“ Adatitit  regina  a dextris  tuis,  in  uestitu  deaurato,  circura- 
data  uarietatej”  past  is,  “seo  cwen  stent  aet  Sinre  swiSran, 
on  ofergyldum  gyrlan,  ymbscvyd  mid  menigfealdre  fahnysae.” 
Seo  gastlice  cwen,  Godes  gelaSung,  is  geglencged  mid  deor- 
wurSre  frsetewunge  and  menigfealdum  bleo  godra  drohtnunga 
and  mihta.  Heo  s&de  Salomone  ealle  hire  digelnysse,  and 
seo  gelaSung  geopenaS  Criste  hire  ingehyd  and  Sa  digelan 
geSohtas  on  soSre  andetnysse.  Olfendas  bieron  Sa  deor- 
wurSan  lac  mid  Saere  cwene  into  Hierusalem ; forSan  Se  Sa 
bseSenan,  pe  &r  waeron  gehoferode  Surh  gytaunge,  and  atelice 
Surh  leahtras,  baeron,  Surh  heora  gecyrrednysse  and  geleafan, 
Sa  gastlican  16c  to  Cristes  handum. 

Seo  cwen  wundrode  Salomones  wisdomes,  and  his  getim- 
brunga,  and  Senunga;  and  seo  gelaSung  wundraS  Cristes 
wisdomes,  forSan  pe  he  is  sylf  soS  wisdom,  and  eal  wisdom  is 
of  him.  He  getimbrode  Sa  healican  heofenan  and  ealne  mid- 
daneard,  and  ealle  gesceafta  gesette  on  Srim  Singum : in 
mensura,  et  pondere,  et  numero ; peet  is,  on  gemete,  and  on 
hefe,  and  on  getele.  Cristes  Senung  is  ure  hael  and  folca 
alysednys,  and  Sa  sind  gesaelige  Se  him  SeniaS  to  gecwemed- 
nysse  on  Sam  gastlicum  gerynum.  Seo  cwen  s£de  peet  hire 
n ae re  be  healfan  daele  geseed  be  Salomones  maerSe,  and  seo 


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The  queen  was  a type  of  the  holy  church  of  all  Christian 
folk,  that  came  to  the  peaceful  Christ,  to  hear  his  wisdom 
and  the  evangelical  doctrine  which  he  established,  and  of 
the  enlightening  of  the  true  belief,  and  of  the  doom  to  come, 
of  our  soul's  immortality,  and  of  the  hope  and  glory  of  the 
common  resurrection.  The  queen  came  to  Solomon  with 
great  gifts  of  gold,  and  of  precious  gems  and  perfumes ; and 
camels  bare  these.  The  believing  church,  which  comes  from 
every  country  to  Christ,  brings  him  the  aforesaid  gifts  in  a 
ghostly  sense.  She  offers  him  gold  through  true  belief,  and 
perfumes  through  prayers,  and  precious  gems  through  fair- 
ness of  good  morals  and  holy  virtues.  Of  this  church  the 
prophet  said  to  God,  “ Adstitit  regina  a dextris  tuis,  in 
vestitu  deaurato,  circumdata  varietate that  is,  “ The  queen 
stands  at  thy  right,  in  gilded  raiment,  clothed  in  manifold 
variety.”  The  ghostly  queen,  God's  church,  is  adorned  with 
precious  ornament  and  manifold  colour  of  good  habits  and 
virtues.  She  said  to  Solomon  all  her  secrets,  and  the  church 
opens  to  Christ  her  knowledge  and  secret  thoughts  in  true 
confession.  Camels  bare  the  precious  gifts  with  the  queen 
into  Jerusalem;  for  the  heathen,  who  were  before  humpbacked 
through  covetousness,  and  deformed  by  sins,  bare,  through 
their  conversion  and  belief,  the  ghostly  gifts  to  the  hands  of 
Christ. 

The  queen  wondered  at  Solomon's  wisdom,  and  his  build- 
ings, and  his  services ; and  the  church  wonders  at  Christ’s 
wisdom,  for  he  himself  is  true  wisdom,  and  all  wisdom  is  of 
him.  He  constructed  the  high  heavens  and  all  the  world,  and 
established  all  creatures  with  three  attributes : in  mensura,  et 
pondere,  et  numero ; that  is,  with  measure,  and  with  weight, 
and  with  number.  Christ’s  service  is  our  health  and  the 
redemption  of  folks,  and  they  are  happy  who  serve  him  to 
satisfaction  in  the  ghostly  mysteries.  The  queen  said,  that 
it  had  not  been  told  her  by  half  concerning  Solomon’s  great- 


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gas tl ice  cw€n,  Godes  gelaBung,  oBBe  gehwilc  halig  sawul, 
Bonne  heo  cymB  to  }>aere  heofenlican  Hierusalem,  ]?onne 
gesihB  heo  micele  maran  maerSe  and  wuldor  Bonne  hire  wr 
on  life  Burh  witegan  oBBe  apostoluin  gecydd  waere.  Ne  maeg 
n&n  eage  on  Bisum  life  gesedn,  ne  n&n  eare  gehyran,  ne  Danes 
mannes  heorte  asineagan  Ba  Bing  Be  God  gearcaB  f>am  Be 
bine  lufiaB.  Da  Bing  we  magon  bogy  tan,  ac  we  ne  magoo  hi 
asmeagan,  ne  tis  ntefre  ne  aBryt  }?aera  goda  genihtsumnys. 
Crist  is  ealra  cyninga  Cyning,  and  swa  swa  ealle  Beoda  woldon 
geaeon  Bone  gesibsuman  Salomon,  and  his  wisdom  gehyran, 
and  him  mislice  lac  brohton,  swa  eac  nu  of  eallum  peoduni 
gewilniaB  men  to  geseonne  )>one  gesibsuman  Crist  ]?urh  ge- 
leafan,  and  Bone  godspellican  wisdom  gehyran,  and  hi  him 
daeghwomlice  J?a  gastlican  lac  geoffriaB  on  menigfealdum  ge- 
metum. 

We  wyllaB  eac  secgan  hu  se  apostol  Paulas  spree  be  Bsere 
getimbrunge  }>aere  geleaffullan  gelaBunge.  He  cwaeB  be  Bam 
gruudwealle, u Fundamentum  aliud  nemo  potest  ponere  prseter 
id  quod  positum  est,  quod  est  Christus  Iesus:”  j>aet  is,  “Ne 
mieg  nan  man  lecgan  oj?erne  grundweall  on  Baere  halgan  ge- 
laBunge, buton  Bone  j?e  Baer  geled  is,  j?aet  is,  Haelend  Crist/' 
He  is  se  grundweall  J?aere  gastlican  cyrcan,  swa  swa  we  eow 
&r  s^edon.  Se  apostol  cwaeB,  t€  Swa  hwa  swa  getimbraB,  ofer 
Bisum  gruudwealle,  gold,  oBBe  seolfor,  oBBe  deorwurBe 
stanas,  treowa,  streaw  oj>]>e  ceaf,  Sues  gehwilces  mannes 
weorc  biB  swutel.  Godes  daeg  hi  geswutelaB,  forBan  Be  he 
biB  on  tyre  aeteowod,  and  J?aet  fyr  afandaB  hwilc  heora  aelces 
weorc  biB.  Gif  hwaes  getimbrung  BurhwunaB  and  Bam  fyre 
wiBstent,  J^onne  underfehB  se  wyrhta  edlean  aet  Gode  his 
weorces.  Gif  hwaes  weorc  forbyrnB,  he  haefB  Jwme  hearm, 
and  biB  swa-Beah  gehealden  Burh  fyr.”  Das  word  we  ne 
magon  buton  micele  fyrhte  trahtnian.  Durh  J>aet  gold  we 
understandaB  geleafan  and  god  ingehyd;  Jmrfa  )>ae t seolfor, 
rihtlice  spraece  and  getingnysse  on  Godes  lare ; Burh  )?a  deor- 
wurBan  gymstanas,  halige  mihta;  and  se  Be  )>yllic  weorc 


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ness,  and  the  ghostly  queen,  God’s  church,  or  every  holy 
soul,  when  it  comes  to  the  heavenly  Jerusalem,  will  then  see 
greater  grandeur  and  glory  than  had  before  in  life  been  an- 
nounced to  it  by  prophets  or  apostles.  No  eye  can  in  this 
life  see,  nor  any  ear  hear,  nor  any  man’s  heart  conceive  the 
things  that  God  prepares  for  those  that  love  him.  Those 
tilings  we  may  obtain,  but  we  cannot  conceive  them,  nor  will 
the  abundance  of  those  good  things  ever  weary  us.  Christ  is 
of  all  kings  King,  and  as  all  nations  would  see  the  peaceful 
Solomon,  and  hear  his  wisdom,  and  brought  him  divers  gifts, 
so  also  now  of  all  nations  men  desire  to  see  the  peaceful  Christ 
through  faith,  and  to  hear  the  evangelical  wisdom,  and  they 
daily  offer  to  him  ghostly  gifts  in  manifold  ways. 


We  will  also  say  how  the  apostle  Paul  spake  of  the  build- 
ing of  the  faithful  church.  He  said  of  the  foundation,  “ Fun- 
damentum  aliud  nemo  potest  ponere  prater  id  quod  positum 
est,  quod  est  Christus  Jesus that  is,  “ No  man  can  lay 
another  foundation  for  the  holy  church,  but  that  which  there 
is  laid,  that  is,  Jesus  Christ.”  He  is  the  foundation  of  the 
ghostly  church,  as  we  before  said  to  you.  The  apostle  said, 
“ Whosoever  buildeth,  upon  this  foundation,  gold,  or  silver, 
or  precious  stones,  or  trees,  straw  or  chaff,  every  man’s  work 
shall  be  manifest.  God’s  day  shall  manifest  them,  because  it 
shall  be  shown  by  fire,  and  the  fire  shall  try  of  what  sort  the 
work  of  each  of  them  is.  If  any  one’s  building  abide,  and 
withstand  the  fire,  then  shall  the  workman  receive  a reward 
from  God  for  his  work.  If  any  one’s  work  be  burnt,  he  shall 
have  the  harm,  and  yet  shall  be  saved  by  fire.”  These  words 
we  may  not  expound  without  great  fear.  By  the  gold  we 
understand  faith  and  good  knowledge ; by  the  silver,  just 
speech  and  eloquence  in  God’s  doctrine;  by  the  precious 
gems,  holy  virtues ; and  he  who  builds  such  a work  in  God’s 


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getimbra5  on  Oodes  gela5unge,  ne  mieg  pest  fyr  on  domes 
daege  his  getimbrunge  forniman,  forSan  5e  paet  fyr  ne  ders5 
)?am  godum,  |>eab  5e  hit  tintregige  pa  unrihtwisan.  Gold, 
and  seolfor,  and  deorwurSe  s tanas  beo5  on  fyre  afandode,  ac 
hi  ne  beo5  swa-5eah  mid  5am  fyre  fornumene.  Swa  eac  5a 
5e  habba5  gode  weorc  ne  )>olia5  nane  pinunge  on  |^am  bradum 
fyre  p e oferg®5  ealne  middaneard,  ac  hi  fara5  jmrh  pest  fyr  to 
Criste  buton  aelcere  dare,  swilce  hi  on  sunnan  leoman  faron. 

Se  5e  getimbra5  ofer  5am  grundwealle  treowa,  oppe  streaw, 
o55e  ceaf,  untwylice  he  maeg  witan  pes t his  weorc  sceal  on 
5am  micclum  fyre  forbyrnan,  and  he  haefS  5onne  hearm  his 
weorces,  and  bi5  swa-5eah  gehealden  purh  past  fyr.  Durh 
5a  treowu,  and  5am  streawe,  and  5am  ceafe,  sind  getacnode 
leohtlice  synna,  pe  beo5  purh  pest  fyr  afeormode,  and  se 
wyrhta  haefS  wite  paes  weorces,  bi5  swa-5eah  afeormod  5urh 
pest  fyr,  and  si55an  becym5  5urh  maran  earfo5nysse  to  Godes 
rice.  So51ice  se  5e  5a  heafod-leahtras  wyrc5,  and  on  5am 
geenda5,  he  mot  forbyrnan  on  5am  ecum  fyre,  and  swa-5eah 
pa  swaeran  synna  ne  beo5  naefre  afeormode  for  nanes  fyres 
ffilincge.  pa  leohtan  gyltas  sind  ydele  spraeca,  and  past  man 
underfo  on  £te  and  on  waete  mare  ponne  his  lichaman  neod 
sy,  and  pest  h€  oftor  wifes  brace  5onne  he  do  for  bearnes 
gestreone,  and  paet  man  cyde  buton  steore  intingan,  oppe 
o5rum  oleece  mid  leasre  lyffetunge,  oppe  man  biddendne 
5earfan  misraece,  o55e  3er  meele  hine  gereordige,  o55e  unge- 
metlice  geemnige : 5 as  and  5yllice  sind  5as  lytlan  gyltas  pe 
magoi^  beon  5urh  pam  fyre  fornumene,  swa  swa  treowa,  oppe 
streaw,  o55e  ceaf.  Das  pyllice  gyltas  ne  magon  ure  sawla 
ofslean,  ac  hi  magon  hi  awlsetan  and  Gode  lfi5ettan  ; and  gif 
we  hi  sylfwillcs  on  andwerdum  life  ne  gebeta5,  we  sceolon 
neadunge  on  pam  witniendlicum  fyre  hi  ge5rowian.  Nu  fis 
5inc5  swi5e  teart  wite  paet  an  ure  fingra  on  fyr  becume,  and 
hwaet  bi5  )?onne  eal  se  lichama  and  seo  sawul  samod  5rowia5 
on  pam  bradum  fyre  pe  ealne  middaneard  oferg£5  ? Fela  sind 
eac  witniendlice  stowa,  pe  manna  sawla  for  heora  gymeleaste 


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church,  the  fire  on  doom’s  day  may  not  consume  his  building, 
because  that  fire  will  not  hurt  the  good,  though  it  torment 
the  unrighteous.  Gold,  and  silver,  and  precious  stones  are 
tried  in  fire,  but  yet  they  are  not  consumed  by  the  fire.  So 
also  those  who  have  good  works  will  suffer  no  torment  in  the 
broad  fire  that  will  pass  over  all  the  world,  but  they  will  go 
through  that  fire  to  Christ  without  any  hurt,  as  if  they  went 
in  the  sunbeams. 

He  who  buildeth  upon  that  foundation  trees,  or  straw,  or 
chaff,  undoubtedly  he  may  know  that  his  work  shall  be  burnt 
in  the  great  fire,  and  he  shall  then  have  harm  of  his  work,  and 
shall  yet  be  saved  by  the  fire.  By  the  trees,  and  the  straw, 
and  the  chaff,  are  betokened  light  sins,  that  will  be  purged  by 
that  fire,  and  the  workman  will  have  punishment  for  the  work, 
but  yet  will  be  purged  by  the  fire,  and  afterwards,  through 
great  difficulty,  come  to  God’s  kingdom.  But  he  who  com- 
mits the  deadly  sins,  and  ends  in  them,  may  burn  in  the  ever- 
lasting fire,  and  yet  these  grave  sins  will  never  be  purged  for 
any  fire’s  burning.  The  light  offences  are  idle  speeches,  and 
if  a man  receive  more  in  food  and  drink  than  is  needful  to  his 
body,  and  that  he  have  woman’s  intercourse  oftener  than  he 
does  for  the  procreation  of  children,  and  that  a man  chide 
except  for  the  sake  of  correction,  or  flatter  another  with  false 
adulation,  or  revile  the  imploring  poor,  or  before  the  time 
take  refection,  or  immoderately  game  : these  and  the  like  are 
the  little  offences  that  may  be  consumed  by  the  fire,  as  trees, 
or  straw,  or  chaff.  Such  offences  as  these  cannot  slay  our 
souls,  but  they  may  pollute  them  and  be  hateful  to  God ; and 
if  we  voluntarily,  in  the  present  life,  expiate  them  not,  we 
shall  needs  suffer  for  them  in  the  penal  fire.  Now  it  seems 
to  us  a very  severe  torment  if  one  of  our  fingers  comes  into 
the  fire,  but  what  will  it  be  when  all  the  body  and  the  soul 
together  suffer  in  the  broad  fire  that  will  pass  over  all  the 
world  ? There  are  also  many  penal  places  where  the  souls  of 


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592 


IN  DEDICAT10NE  ECCLES1AE. 


on  SrowiaS,  be  heora  gylta  maeSe,  «er  'Sam  gemaenelicum 
ddme,  swa  J>aet  hi  sume  beoS  fullice  geclaensode,  and  ne 
)mrfon  naht  Srowian  on  Sam  fores^dan  fyre. 

pa  heafod-leahtras  sind,  mansliht,  cyrc-braece,  and  past 
man  oSres  mannes  wif  haebbe,  and  leas-gewituyssa,  stala, 
reaflac,  gitsung,  ydel  gylp,  modignys,  anda,  and  singal  ofer- 
drenc,  haeSengyld,  drycraeft,  wiccecraeft.  Das  synna  and  oSre 
Syllice  ne  beoS  na  afeormode  on  'Sam  witnigendlicum  fyre ; 
ac  pa.  Se  on  swilcum  leahtrum  beora  Iif  geendiaS,  beoS  be- 
taehte  to  Sam  ecan  fyre,  )?onne  Crist  cwyS,  “ Discedite  a me, 
maledicti et  reliqua;  “ GewttaS  fram  me,  ge  awyrigedan, 
into  Sam  ecan  fyre,  pe  Sam  deofle  is  gegearcod  and  his  awyri- 
gednm  englum.”  Is  nu  forSi  mice!  neod  gehwilcum  men  ]?aet 
he  his  gyltas,  aegSer  ge  Sa  laessan  ge  Sa  mEran,  sylfwilles 
gebete,  and  mid  soSre  behreowsunge  his  Scyppend  gegla- 
dige,  Jwrne  Se  he  dsr  mid  forsewennysse  geaebiligde,  ptet  he  ne 
Surfe  becuman  to  Sam  teartum  bryne,  ne  haru  to  Sam  ecan 
forwyrde,  ac  geearnige  swiSor  paet  ece  lif  mid  Gode  and  mid 
eallum  his  halgum. 

Wite  gehwa  cristenra  manna,  Jnet  n£n  man  ne  sceal  sceattas 
niman  for  Godes  cyrcan ; gif  hit  Sonne  hw & deS  paet  h€  Godes 
bryde,  pset  is,  seo  cyrce,  wiS  feo  sylle,  Sonne  biS  he  Iudan 
gelic,  pe  for  Criste  set  Sam  Iudeum  feoh  genEm ; and  he  sceal 
mid  Iudan  on  ecnysse  Srowian,  buton  he  hit  on  life  wiS  God 
£r  gebete.  Ne  gedyrstlaece  nan  l^ewede  man  peet  he  wissunge 
oSSe  ealdordom  healde  ofer  Godes  Seowum.  Hfi  maeg,  oSSe 
hd  dear  aenig  hewede  man  him  to  geteon  purh  riccetere  Cristes 
wican  ? Ne  furSon  nan  gehEdod  man  ne  sceal  him  to  geteon 
p&t  he  Crist  spelige  ofer  his  halgan  hired,  buton  him  seo 
notu  fram  Godes  lareowum  betaeht  sy.  Gif  se  l£weda  man 
wile  sum  mynster  arteran  oSSe  gegddian,  betaece  he  Gode 
swa  hwaet  swa  he  paerto  deS,  and  gesette  Sone  hired  be  hea- 
licra  lEreowa  r^ede ; and  naefre  se  l£weda  man  ne  healde  eal- 
dorscipe  ofer  gehEdodum  Godes  Seowum ; gif  hit  Sonne  hw& 
deS,  wite  hS  paet  he  deS  ongean  Cristes  gesetnysse  and  ealrm 


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ON  THE  DEDICATION  OF  A CHURCH. 


593 


men  suffer  for  their  heedlessness,  according  to  the  degree  of 
their  sins,  before  the  universal  doom,  so  that  some  will  be 
fully  cleansed,  and  need  not  suffer  aught  in  the  aforesaid  fire. 

The  deadly  sins  are,  murder,  church-breach,  and  that  a 
man  has  another’s  wife,  and  false  witness,  stealing,  rapine, 
covetousness,  vain-glory,  pride,  envy,  and  constant  drunken- 
ness, idolatry,  sorcery,  witchcraft.  These  sins  and  others 
like  them  will  not  be  purged  in  the  penal  fire ; but  those  that 
end  their  lives  in  such  vices  will  be  committed  to  the  eternal 
fire,  when  Christ  shall  say,  “ Discedite  a me,  maledicti et 
reliqua ; “ Depart  from  me,  ye  accursed,  into  the  everlasting 
fire,  that  is  prepared  for  the  devil  and  his  accursed  angels.” 
It  is  now,  therefore,  very  needful  for  every  man  that  he  volun- 
tarily expiate  his  sins,  both  the  less  and  the  greater,  and  with 
true  repentance  gladden  his  Creator,  whom  he  before  had 
angered  by  negligence,  so  that  he  need  not  come  into  the 
sharp  burning,  nor,  at  all  events,  to  everlasting  perdition,  but 
rather  merit  eternal  life  with  God  and  with  all  his  saints. 

Let  every  Christian  man  know,  that  no  man  shall  take 
moneys  for  God’s  church ; but  if  any  one  so  do  that  he  give 
God’s  bride,  that  is,  the  church,  for  money,  he  will  be  like 
to  Judas,  who  took  money  of  the  Jews  for  Christ;  and  with 
Judas  he  shall  suffer  to  eternity,  unless  he  previously  in  life 
atone  for  it  to  God.  Let  no  layman  presume  to  hold  direction 
or  authority  over  God’s  servants.  How  can,  or  how  dares  any 
layman  draw  to  him  by  violence  Christ’s  monasteries  ? Not 
even  shall  any  ordained  man  effect  so  that  he  represent  Christ 
over  his  holy  household,  unless  the  office  be  committed  to 
him  by  God’s  teachers.  If  a layman  will  raise  or  endow  a 
mynster,  let  him  deliver  to  God  whatsoever  he  shall  do 
thereto,  and  appoint  the  brotherhood  by  the  counsel  of 
exalted  teachers ; and  never  let  a layman  hold  authority  over 
the  ordained  servants  of  God ; but  if  any  one  do  so,  be  it 
known  to  him  that  he  acts  against  the  ordinance  of  Christ 

HOM.  VOL.  II.  2 Q 


Digitized  by  v^ooQle 


594 


ORATIO. 


his  halgena.  For  worulde  he  mot  Godes  Seowum  fylstan, 
and  laetan  hf  lybban  be  heora  boca  wissunge,  and  heora  gaat- 
lican  ealdres  teecunge. 

We  habbaS  nu  gesaed  be  Godes  cyrcan,  aegSer  ge  be  Saere 
ealdan  ge  be  Saere  niwan.  Nu  bidde  we  Sone  iElmihtigan 
Haelend  jraet  he  tis^  }mrh  his  mildheortnysse,  geclaensige  fnun 
urum  synnum,  and  tis  gehede  to  ‘Saere  ecan  gelaSunge  heo- 
fenan  rices,  on  Sam  ]>e  he  rixaS  mid  his  gecorenum  halgum, 
mid  his  iElmihtigan  Feeder  and  )?am  Halgan  Gaste,  on  ealra 
worulda  woruld.  Amen. 

EXPLICIT  LIBER  SECUNDUS  CATHOLICORUM  8ERMONUM 
ANGLICE.  DEO  GRATIA8.  AMEN. 


ORATIO. 

IC  Sancige  )?am  iElmihtigum  Scyppende  mid  ealre  heortan, 
J>aet  he  me  synfullum  j?aes  geQSe,  J>aet  ic  Sas  twa  bee,  him  to 
lofe  and  to  wurSmynte,  Angelcynne  onwreah,  Sam  ungelae- 
redum ; Sa  gel^eredan  ne  beSurfon  Jjyssera  boca,  forSan  Se 
him  maeg  heora  agen  lar  genihtsumian.  Ic  cweSe  nu  j>aet  ic 
naefre  heonon-forS  ne  awende  godspel  op\>e  godspel-trahtas  of 
Ledene  on  Englisc.  Gif  hwS  ma  awendan  wille,  Sonne  bidde 
ic  hine,  for  Godes  lufon,  J>aet  he  gesette  his  boc  onsundron 
fram  Sam  twam  bocum  Se  we  awend  habbaS,  we  truwiaS  Jmrh 
Godes  diht.  Sy  him  a wuldor  on  eenysse. 


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A PRAYER. 


595 


and  all  bis  saints.  In  worldly  concerns  be  may  support 
God’s  servants,  and  let  them  live  by  the  direction  of  their 
books,  and  the  teaching  of  their  ghostly  chief. 

We  have  now  said  concerning  God’s  church,  both  accord- 
ing to  the  old  law  and  the  new.  We  now  pray  the  Almighty 
Saviour  that  he  cleanse  us  through  his  mercy  from  our  sins, 
and  lead  us  to  the  eternal  church  of  the  kingdom  of  heaven,  in 
which  he  reigneth  with  his  chosen  saints,  with  his  Almighty 
Father  and  the  Holy  Ghost,  for  ever  and  ever.  Amen. 

HERE  ENDBTH  THE  SECOND  BOOK  OP  CATHOLIC  SERMONS 
IN  ENGLI8H.  THANKS  TO  GOD.  AMEN. 


A PRAYER. 

I thank  the  Almighty  Creator  with  all  my  heart,  that  he  has 
granted  to  me  a sinner,  that,  to  his  praise  and  honour,  I have 
disclosed  these  two  books  tq  the  English  race,  for  the  un- 
learned; the  learned  have  no  need  of  these  books,  because 
their  own  learning  may  suffice  them.  I say  now  that  I never 
henceforth  will  turn  gospel  or  gospel-expositions  from  Latin 
into  English.  If  any  one  will  turn  more,  then  will  I pray 
him,  for  love  of  God,  that  he  set  his  book  apart  from  the  two 
books  that  we  have  turned,  we  trust  through  God’s  direction. 
Be  to  him  ever  glory  to  eternity. 


2 Q 2 


Digitized  by  v^ooQle 


596 


HER  IS  GELEAFA,  AND  GEBED,  AND  BLETSUNG, 
LEWEDUM  MANNUM,  DE  BET  LEDEN  NE 
CUNNON. 

PATER  NOSTER  ON  ENGLISC. 

DU  ure  Feeder,  pe  eart  on  heofenum,  sy  Sin  naina  gehalgod. 
Gecume  j?in  rice.  Sy  Sin  willa  swa  swa  on  heofenum  swa 
eac  on  eorSan.  Syle  tls  to-deeg  urne  dieghwomlican  hlaf,  and 
forgif  6s  ure  gyltas  swa  swa  we  forgyfaS  J?am  Se  wiS  6s 
agyltaS.  And  ne  l£d  Jm  na  6s  on  costnunge,  ac  alys  6s  fram 
yfele.  Sy  hit  swa. 

SE  LiESSA  CREDA. 

IC  gelyfe  on  God,  Feeder  Elmihtigne,  Scyppend  heofenan 
and  eorSan ; and  ic  gelyfe  on  Heelend  Crist,  his  ancennedan 
Sunu,  urne  Drihten,  se  wees  geeacnod  of  Sam  Halgan  Gaste, 
and  acenned  of  Marian  jram  meedene,  geSrowod  under  Sam 
Pontiscan  Pilate,  on  rode  ahangen,  he  wees  dead  and  be- 
byrged,  and  hS  niSer-astah  to  helle,  and  he  aria  of  deaSe  on 
Sam  Sriddan  deege,  and  he  ast£h  6p  to  heofenum,  and  sitt  nu 
eet  swiSran  Godes  Elmihtiges  Feeder,  )?anon  he  wyle  cum&n 
to  demenne  eegSer  ge  Sam  cucum  ge  Sam  deadum.  And  ic 
gelyfe  on  Sone  Halgan  Gast,  and  Sa  halgan  gelaSunge,  and 
halgena  gemeennysse,  and  synna  forgifennysse,  and  flaesces 
eerist,  and  }>eet  ece  Kf.  Sy  hit  swa. 

MiESSE  CREDA. 

IC  gelyfe  on  aenne  God,  Feeder  Elmihtigne,  Wyrcend  heo- 
fenan and  eorSan,  and  ealra  gesewenlicra  Singa  and  unge- 
sewenlicra ; and  on  eenne  Crist,  Heelend  Drihten,  J>one  Sncen- 
nedan  Godes  Sunu,  of  Sam  Feeder  acenned  air  ealle  worulda, 
God  cf  Gode,  Leoht  of  Leohte,  SoSne  God  of  SoSum  Gode, 
acennedne  na  geworhtne,  efen-edwistlicne  J>am  Feeder,  Surh 
|K>ne  sind  ealle  Sing  geworhte ; se  for  6s  mannutn  and  for  ure 
heele  niSer-astah  of  heofenum,  and  wearS  gefleeschamod  of 


Digitized  by 


Google 


597 


HERE  IS  BELIEF,  AND  PRAYER,  AND  BLESSING, 
FOR  LAYMEN  WHO  KNOW  NOT 
LATIN. 

THE  PATER  NOSTER  IN  ENGLISH. 

THOU  our  Father,  who  art  in  heaven,  be  thy  name  hallowed. 
Thy  kingdom  come.  Be  thy  will  as  in  heaven  so  also  on 
earth.  Give  us  to-day  our  daily  bread,  and  forgive  us  our 
sins  as  we  forgive  them  that  sin  against  us.  And  lead  us  not 
into  temptation,  but  deliver  us  from  evil.  Be  it  so. 

THE  MINOR  CREED. 

I believe  in  God,  Father  Almighty,  Creator  of  heaven  and 
earth ; and  I believe  in  Jesus  Christ,  bis  only-begotten  Son, 
our  Lord,  who  was  conceived  of  the  Holy  Ghost,  and  born  of 
Mary  the  maiden,  suffered  under  Pontius  Pilate,  hanged  on  a 
cross,  he  was  dead  and  buried,  and  he  went  down  to  hell,  and 
he  arose  from  death  on  the  third  day,  and  he  went  up  to 
heaven,  and  sitteth  now  at  the  right  of  God  the  Almighty 
Father,  thence  he  will  come  to  doom  both  the  quick  and  the 
dead.  And  I believe  in  the  Holy  Ghost,  and  the  holy 
church,  and  the  communion  of  saints,  and  the  forgiveness 
of  sins,  and  the  resurrection  of  the  flesh,  and  the  everlasting 
life.  Be  it  so. 


THE  MASS  CREED. 

I believe  in  one  God,  Father  Almighty,  Maker  of  heaven  and 
earth,  and  of  all  things  visible  and  invisible ; and  in  one 
Christ,  the  Lord  Jesus,  the  only-begotten  Son  of  God,  be- 
gotten of  the  Father  before  all  worlds,  God  of  God,  Light  of 
Light,  True  God  of  True  God,  begotten  not  made,  cosub- 
stautial  with  the  Father,  by  whom  are  all  things  made ; who 
for  us  men  and  for  our  salvation  came  down  from  heaven, 


Digitized  by  v^ooQle 


598 


GEBEDU  ON  ENGLISC. 


9am  Halgan  Gaste  and  of  Marian  ‘Sam  meedene,  and  wearS 
mann  geworden.  He  9rowode  eac  swylce  on  rode  ah&igen 
for  (is,  and  be  wees  bebyrged,  and  he  ai£s  on  9am  9riddan 
deege,  swa  swa  gewritu  se9a9,  and  he  astah  to  heofonum,  and 
he  sitt  set  swi9ran  his  Feeder,  and  he  eft  cym9  mid  wuldre  to 
demenne  fam  cucum  and  9am  deadum,  and  his  rices  ne  bit 
n£n  ende.  And  ic  gelyfe  on  9one  Halgan  Gast,  9one  Lif- 
feestendan  God,  se  gee®  of  9am  Feeder  and  of  9am  Suna,  and 
se  is  mid  9am  Feeder  and  mid  fam  Suna  gebeden  and  ge- 
wuldrod,  and  se  spreec  furh  witegan.  Ic  andette  9a  anan 
halgan  and  9a  geleaffullan  and  9a  apostolican  gela9unge,  and 
an  fulluht  on  forgyfennysse  synna ; and  ic  andbidige  seriates 
deadra  manna,  and  fees  ecan  Kfes  feere  toweardan  worulde. 
Sy  hit  swa. 

GEBEDU  ON  ENGLISC. 

DU  iElmihtiga  and  9u  Eca  God,  gewissa  ure  deeda  on  9inre 
welwyllendnysse,  feet  we  geearnion,  on  naman  9ines  leofan 
Suna,  genihtsumian  on  godum  weorcum.  Amen. 

ITEM. 

WE  bidda9  fe,  Drihten,  feet  9u  geice  finne  geleafan  on  6s, 
and  oneel  symle  fees  Halgan  Gastes  leoht  on  us.  Amen. 

ITEM. 

DRIHTEN  God,  iElmihtig  Feeder,  gebletsa  (is,  and  gescyld 
fine  9eowan  finutn  meegen9rymme  under9eodde,  furh  9inne 
ancennedan  Sunu,  on  mihte  fees  Halgan  Gastes,  feet  we 
singallice  on  9inre  herunge  Mission,  orsorhge  fram  eallum 
feondum,  furh  9one  ylcan,  urne  Drihten,  Heelend  Crist, 
9inne  Sunu,  se9e  leofa9  and  rixa9  mid  fe,  on  Snnysse  fees 
ylcan  Halgan  Gastes,  geond  ealra  worulda  woruld.  Amen* 

DE  SAPIENTIA. 

EALA  9u  iElmihtiga  God,  fu  9e  furh  9inum  euenecum 
Wisdome  man  nan  gcsceope  9a9a  he  nees,  and  eft  forlorenne 


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PRAYERS  IN  ENGLISH. 


599 


and  was  incarnated  by  the  Holy  Ghost  and  by  Mary  the 
maiden,  and  became  man.  He  suffered  also,  hanged  on  a 
rood  for  us,  and  he  was  buried,  and  he  arose  on  the  third  day, 
as  writings  verify,  and  he  went  up  to  heaven,  and  he  sitteth 
at  his  Father’s  right,  and  he  will  come  again  with  glory  to 
doom  the  quick  and  the  dead,  and  of  his  kingdom  there  will 
be  no  end.  And  I believe  in  the  Holy  Ghost,  the  Life-giving 
God,  who  goeth  from  the  Father  and  from  the  Son,  and  who 
is  adored  and  glorified  with  the  Father  and  with  the  Son, 
and  who  spake  through  prophets.  I acknowledge  the  one 
holy  and  the  believing  and  the  apostolic  church,  and  one 
baptism  in  forgiveness  of  sins ; and  I expect  the  resurrection 
of  dead  men,  and  the  everlasting  life  of  the  world  to  come. 
Be  it  so. 

PRAYERS  IN  ENGLISH. 

THOU  Almighty  and  thou  Everlasting  God,  direct  our  deeds 
in  thy  benevolence,  that  we  may  merit,  in  the  name  of  thy 
beloved  Son,  to  abound  in  good  works.  Amen. 

ITEM. 

WE  pray  thee,  Lord,  that  thou  increase  in  us  thy  faith,  and 
ever  kindle  the  light  of  the  Holy  Ghost  in  us.  Amen. 

ITEM. 

LORD  God,  Almighty  Father,  bless  us,  and  shield  thy  ser- 
vants subjected  to  thy  majesty,  through  thine  only-begotten 
Son,  by  might  of  the  Holy  Ghost,  that  we  may  constantly 
rejoice  in  thy  praise,  secure  from  all  foes,  through  the  same, 
our  Lord  Jesus  Christ,  thy  Son,  who  liveth  and  reigneth 
with  thee,  in  unity  of  the  same  Holy  Ghost,  throughout  all 
ages.  Amen. 

FOR  WISDOM. 

O thou  Almighty  God,  thou  wno  through  thy  coeternal 
Wisdom  didst  create  man  when  he  was  not,  and  afterwards 


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600 


GEBEDU  ON  ENGLISC. 


mildheortlice  ge-edstaBelodest,  getiBa  Gs  j?aet  se  ylca  Wisdom 
ure  heortan  swa  onbryrde,  pmt  we  Be  mid  eallum  mode  lufion, 
and  to  Be  mid  ealre  heortan  efston.  Amen. 

DE  PATIENTIA. 

EALA  Bu  iElmihtiga  God,  Jro  Be  dydest  J>« t ’Bin  leofa  Sonu, 
ure  Haelend  Crist,  underfeng  menniscnysse,  and  rode-hengene 
underbeah,  getiBa  tis  pmt  we  moton  babban  Ba  gebisnunge 
his  geByldes,  and  Ba  gem&inysse  his  soBan  seriates.  Amen. 

ORATIO. 

EALA  Bu  iElmihtiga  God,  pu  Be  awritst  mid  jrinum  fingre 
on  urum  heortum  }>a  rihtwisnysse  pinre  syle  Gs  geeacnunge 
Junes  geleafan  and  hihtes  and  soBre  lufe,  and  do  Gs  lufian 
pmt  pet t Bu  bebytst,  pmt  we  moton  geearaian  Ba  mede  pe  Bu 
Gs  behsetst.  Amen. 


ITEM. 

DU  iElmihtiga  Wealdend,  alys  ure  heortan  fram  costnunge 
yfelra  geBohta,  pmt  we  geearnion  beon  wurSfitl  wunung  Jraes 
Halgan  Gastes,  Jmrh  Bone  ylcan  urne  Drihten  Hselend  Crist, 
Binne  Sunu,  seBe  leofaB  and  rixaB  mid  Be  on  annysse  pass 
ylcan  Halgan  Gastes,  geond  ealra  worulda  woruld.  Amen. 

God  iElmihtig,  gemiltsa  me  synfullum. 

Ic  bletsige  me  mid  bletsunge  pm s iElmihtigan  Fseder,  and 
his  Sana,  and  pms  Halgan  Gastes. 

Eala  Bu  Halige  Drynnys,  Fseder  and  Sunu  and  Halig  G&st, 
pu  Be  aefre  wsere,  and  nu  eart,  and  sefre  bist  an  iElmihtig  God 
untodseledlic,  on  Be  ic  gelyfe  and  hihte,  Be  ic  lufige,  and  ic 
truwige  on  Be,  pmt  me  ne  Burfe  sceamian,  and  pmt  mine  fynd 
me  ne  gebysmrion.  Amen. 


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PRAYERS  IN  ENGLISH. 


601 


lost  didst  mercifully  re-establish,  grant  us  that  the  same 
Wisdom  so  stimulate  our  hearts,  that  we  may  love  thee  with 
all  our  mind,  and  hasten  to  thee  with  all  our  heart.  Amen. 

FOR  PATIENCE. 

O thou  Almighty  God,  thou  who  didst  cause  thy  beloved 
Son,  our  Saviour  Christ,  to  assume  humanity,  and  submit  to 
crucifixion,  grant  us  that  we  may  have  the  example  of  his 
patience,  and  the  participation  of  his  true  resurrection.  Amen. 

PRAYER. 

O thou  Almighty  God,  thou  who  hast  written  with  thy  finger 
in  our  hearts  the  righteousness  of  thy  law,  give  us  increase 
of  thy  faith  and  hope  and  true  love,  and  make  us  to  love 
that  which  thou  enjoinest,  that  we  may  merit  the  meed  which 
thou  hast  promised  us.  Amen. 

ITEM. 

THOU  Almighty  Ruler,  deliver  our  hearts  from  the  tempta- 
tion of  evil  thoughts,  that  we  may  deserve  to  be  a worthy 
dwelling  of  the  Holy  Ghost,  through  the  same  our  Lord  Jesus 
Christ,  thy  Son,  who  liveth  and  reigneth  with  thee  in  unity 
of  the  same  Holy  Ghost,  throughout  all  ages.  Amen. 

God  Almighty,  have  mercy  on  me  a sinner. 

I bless  myself  with  the  blessing  of  the  Almighty  Father, 
and  of  his  Son,  and  of  the  Holy  Ghost. 

O thou  Holy  Trinity,  Father  and  Son  and  Holy  Ghost, 
thou  who  ever  wast,  and  now  art,  and  ever  wilt  be  one  Al- 
mighty God  indivisible,  in  whom  I believe  and  hope,  thee  I 
love,  and  in  thee  I trust,  that  I need  not  be  ashamed,  and 
that  my  foes  may  not  mock  me.  Amen. 


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60S 


IN  XL.  DE  PENITENTIA. 

iELC  man  biS  gefullod  on  naman  j?aere  Ualgan  Brynnysse, 
and  he  ne  mot  na  beon  eft  gefullod,  )?tet  ne  sy  forsewen  jraere 
Halgan  Drynnysse  to-clypung ; ac  seo  soSe  behreowsung  and 
d&dbot,  mid  geswicennysse  y fetes,  Us  aSwehS  eft  fram  Sam 
synnum  )>e  we  aefter  urum  fulluhte  gefremedon.  Se  mild- 
heorta  God  cwaeS  be  eallum  synfullum  man n uni  twa  word 
swiSe  fremfulle,  “Declina  a malo,  et  fac  bonum;”  Jwet  is, 
“ Buh  fram  yfele,  and  do  god.”  Nis  na  genoh  j?aet  Su  fram 
yfele  bUge,  buton  Su  symle,  be  Sinre  maeSe,  god  gefremme. 
Died  hot  mid  geswicennysse  yfeles,  and  selmes-daeda,  and 
halige  gebedu,  and  geleafa,  and  hiht  on  Gode,  and  seo  soSe 
lufu  Godes  and  manua,  geheelaS  and  gelacniaS  ure  synna,  gif 
we  Sa  laecedomas  geornlice  begaS.  God  cweeS  J?aet  he  nolde 
pees  synfullan  deaS,  ac  he  wyle  swiSor  ]>set  he  gecyrre  fram 
his  synnum  and  lybbe.  Eft,  cwaeS  se  ^Elmihtiga  God,  “ Gif 
se  arleasa  and  se  synfulla  wyrcS  deedbote  ealra  his  synna, 
and  hylt  ealle  mine  beboda,  and  rihtwisnysse  begaeS,  he 
leofaS,  and  ne  swelt  na  yfelum  deaSe  j and  ic  ne  genuine 
nanra  his  synna  Se  he  gefremode.”  Nis  nan  teahter  swa 
healic  |?aet  man  ne  maege  gebetan,  gif  he  yfeles  geswicS,  and 
mid  soSre  behreowsunge  his  gyltas,  be  lareowa  b&unge,  be- 
hreowsaS.  Se  man  Se  wile  his  synna  bewepan,  and  wiS  God 
gebetan,  )?onne  mot  he  geornlice  warnian  )>aet  hg  eft  ’Sam 
yfelum  dcedum  ne  ge-edlaece.  Se  man  J?e  aefter  deed  bote  his 
manfullan  daeda  ge-edniwaS,  se  gegremaS  God,  and  he  biS 
}?am  hunde  gelic,  )>e  spiwS  and  eft  ett  )>aet  J>«t  he  «r  aspaw. 
Ne  nan  man  ne  sceal  elcian  J>aet  he  his  synna  gebete,  forSan 
Se  God  behet  selcurn  behreowsigendum  his  synna  forgifen- 
nysse,  ac  he  ne  behet  nanum  elcigendum  gewiss  lif  oS  merigen. 
Ne  sceamige  nanum  men  t he  anum  lareowe  his  gyltas 
cySe,  forSan  se  Se  nele  his  synna  on  Sissere  worulde  andettan 
mid  soSre  behreowsunge,  him  sceal  sceamian  aetforan  Gode 
iElmihtigum,  and  aetforan  his  engla  werodum,  and  aetforan 


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603 


IN  XL.  OF  PENITENCE. 

EVERY  man  shall  be  baptized  in  the  name  of  the  Holy 
Trinity,  and  he  may  not  be  again  baptized,  that  the  invoca- 
tion of  the  Holy  Trinity  be  not  contemned;  for  true  repent- 
ance and  penance,  with  cessation  from  evil,  will  again  wash 
us  from  the  sins  that  we  shall  have  committed  after  our 
baptism.  The  merciful  God  said  of  all  sinful  men  two  words 
very  efficacious,  “Declina  a malo,  et  fac  bonum that  is, 
" Decline  from  evil,  and  do  good.”  It  is  not  enough  that 
thou  decline  from  evil,  unless  thou  constantly,  according  to 
thy  capacity,  promote  good.  Penance  with  cessation  from 
evil,  and  alms-deeds,  and  holy  prayers,  and  belief,  and  hope 
in  God,  and  the  true  love  of  God  and  men,  heal  and  cure  our 
sins,  if  we  earnestly  apply  those  medicines.  God  said,  that 
he  desired  not  the  death  of  a sinner,  but  he  desires  rather 
that  he  would  turn  from  his  sins  and  live.  Again,  the  Al- 
mighty God  said,  “ If  the  impious  and  the  sinful  do  penance 
for  all  his  sins,  and  hold  all  my  commandments  and  cultivate 
righteousness,  he  shall  live,  and  not  die  an  evil  death ; and  1 
will  remember  none  of  his  sins  that  he  has  committed/’  No 
sin  is  so  deep  that  a man  may  not  expiate  it,  if  he  cease  from 
evil,  and  with  true  repentance,  by  the  instruction  of  teachers, 
repent  of  his  offences.  The  man  who  will  bewail  his  sins, 
and  atone  to  God,  must  diligently  take  heed  that  he  after- 
wards repeat  not  his  evil  deeds.  The  man  who  after  penance 
renews  his  sinful  deeds,  angers  God,  and  he  will  be  like  to 
the  dog,  that  vomits  and  afterwards  eats  that  which  he  before 
had  vomited.  No  man  shall  delay  to  atone  for  his  sins,  be- 
cause God  promises  to  every  penitent  forgiveness  of  his  sins, 
but  he  promises  not  to  any  procrastinator  certain  life  till  the 
morrow.  Let  no  man  be  ashamed  to  make  known  his  sins  to 
one  teacher,  for  he  who  will  not  in  this  world  confess  his  sins 
with  true  repentance,  shall  be  put  to  shame  before  God  Al- 
mighty, and  before  his  hosts  of  angels,  and  before  all  men, 


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IN  XL.  DE  PENITENTIA. 


eallum  mannum,  and  aetforan  eallura  deoflum,  jetsam  micclum 
dome,  )>aer  we  ealle  gegaderode  beoS.  peer  beoS  cuSe  ure 
ealra  daeda  eallum  )>am  werodum,  and  se  Se  nu  ne  maeg  his 
gyltas  for  sceame  anum  men  geandettan,  him  sceal  sceamian 
•Sonne  aetforan  heofenwaruin,  and  eorSwarum,  and  helwarum, 
and  seo  sceamu  him  biS  endeleas.  Witodlice  ne  begyt  nan 
man  his  synna  forgifennysse  set  Gode,  buton  he  hi  sumum 
Godes  men  geandette,  and  be  his  dome  gebete.  Se  man  Se 
wile  his  synna  geandettan  and  gebetan,  he  sceal  d6n  ponne 
forgifennysse  eallum  j^am  mannum  Se  him  £r  abulgon,  swa 
swa  hit  stent  on  )>am  Pater  nostre,  and  swa  swa  Crist  cwaeS 
on  his  godspelle  : he  cwaeS,  " Buton  ge  forgifon  Sam  mannum 
}>e  eow  agyltaS  mid  inneweardre  heortan,  nele  se  Heofenlica 
Faeder  eow  forgyfan  eowere  gyltas/* 

iElc  cristen  man  sceal  cunnan  his  Pater  noster  and  his 
Credan.  Mid  jram  Pater  nostre  he  sceal  hine  gebiddan,  and 
mid  Sam  Credan  he  sceal  his  geleafan  getrymman.  Se  lareow 
sceal  secgan  Sam  lffiwedum  mannum  )>aet  andgit  to  Sam  Pater 
nostre  and  to  )?am  Credan,  pmt  hi  witon  hwass  hi  biddon  set 
Gode,  and  hfi  hi  sceolon  on  God  gelyfan.  Be  Sisum  we 
habbaS  on  oSre  stowe  awriten,  riede  )>aet  se  Se  wylle.  Deah- 
hwaeSere  we  secgaS  her  sceortlice  be  urum  geleafan,  )>aet  aelc 
man  seSe  wile  Gode  gegin,  sceal  gelyfan  on  Sa  Halgan 
Drynnysse  and  soSre  Annysse,  )>aet  is,  Faeder  and  Sunu  and 
Halig  Gast.  God  iElmihtig  Faeder  waes  aefre  God  buton 
anginne,  and  he  gestrynde  aenne  Sunu  of  him  sylfum.  Se 
Sunu  is  his  Wisdom,  seSe  waes  aefre  of  Sam  Faeder  acenned, 
and  Surh  Jwme  he  geworhte  ealle  gesceafta.  Se  Halga  Gast 
waes  aefre  of  Sam  Faedre  and  of  )>am  Suna  na  acenned,  ac 
forSstaeppende,  forSan  Se  he  is  heora  begra  Willa  and  Lufu, 
Jmrh  Sone  sind  ealle  gesceafta  geliffaeste.  Das  Sry.hSdas, 
Faeder  and  Sunu  and  Halig  Gast,  habbaS  ine  Godcundnysse, 
and  hi  sind  Sry  on  hSdum,  and  in  iElmihtig  God.  JSlc 
heora  fin  is  ilSlmihtig  God,  ac  na  swa-Seah-hwaeSere  )?ry 
Godas,  ac  hi  Sry  sind  fin  iElmihtig  God.  Hi  waeron  aefre 


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IN  XL.  OF  PENITENCE. 


60S 


and  before  all  devils,  at  the  great  doom,  where  we  shall  all  be 
gathered.  There  will  the  deeds  of  us  all  be  made  known  to 
all  those  hosts,  and  he  who  cannot  now  for  shame  confess  his 
sins  to  one  man,  shall  then  be  put  to  shame  before  heaven’s 
inhabitants,  and  earth’s  inhabitants,  and  hell’s  inhabitants, 
and  his  shame  shall  be  endless.  For  no  man  obtains  forgive- 
ness of  his  sins  from  God,  unless  he  confess  them  to  some 
man  of  God,  and  by  his  doom  expiate  them.  The  man  who 
desires  to  confess  and  expiate  his  sins  shall  grant  forgiveness 
to  all  those  men  that  have  before  offended  him,  as  it  stands 
in  the  Pater  noster,  and  as  Christ  said  in  his  gospel : he  said, 
“ Unless  with  inward  heart  ye  forgive  those  men  that  sin 
against  you,  the  Heavenly  Father  will  not  forgive  you  your 

• it 

sins. 

Every  Christian  man  shall  know  his  Pater  noster  and  his 
Creed.  With  the  Pater  noster  he  shall  pray,  and  with  the 
Creed  he  shall  confirm  his  belief.  The  teacher  shall  say  to 
the  laymen  the  sense  of  the  Pater  noster  and  of  the  Creed, 
that  they  may  know  what  they  pray  for  to  God,  and  how  they 
shall  believe  in  God.  Of  this  we  have  written  in  another 
place,  let  him  read  it  who  will.  Nevertheless,  we  will  say 
here  shortly  concerning  our  belief,  that  every  man  who  will 
go  to  God  shall  believe  in  the  Holy  Trinity  and  true  Unity, 
that  is.  Father  and  Son  and  Holy  Ghost.  God  Almighty 
Father  was  ever  God  without  beginning,  and  he  begat  a Son 
of  himself.  The  Son  is  his  Wisdom,  which  was  ever  bom  of 
the  Father,  and  through  whom  he  wrought  all  creatures.  The 
Holy  Ghost  was  ever  proceeding  from,  not  born  of,  the  Father 
and  the  Son,  for  he  is  the  Will  and  Love  of  them  both,  through 
whom  all  creatures  are  endued  with  life.  These  three  per- 
sons, Father  and  Son  and  Holy  Ghost,  have  one  Godhead, 
and  they  are  three  in  persons,  and  one  Almighty  God.  Each 
one  of  them  is  Almighty  God,  but  yet  not  three  Gods,  but 
they  three  are  one  Almighty  God.  They  were  ever  three  and 


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IN  XL.  DE  PENITENTIA. 


pry  and  in,  pry  on  hidum  and  in  on  Godcundnysse.  Ealle 
hi  sind  gelice  mihtige,  and  aefre  hi  Sry  wyrcaS  in  wtotc  ; 
forSan  Se  se  Feeder  gefadaS  ealle  Jring  Surh  his  Wisdom  and 
Jmrh  his  Willan.  Se  Wisdom  is  J>aes  Feeder  Sunn  aefre  of 
him  inum,  and  se  Halga  Gast  is  heora  begra  Willa  and  Lufa 
eefre  of  him  Mm.  Naes  se  Faeder  acenned,  ne  geworht,  ne  of 
ninum  oSrum  ne  com,  ac  hi  waes  aefre.  Se  Sunu  wees  eefre 
acenned  Wisdom  of  Sam  wisan  Feeder.  Se  Halga  Gast  waes 
aefre  of  'Sam  bim,  swa  swa  we  £r  cwaedon.  Seo  sunne  pe 
ofer  us  scin%  is  lichamlic  gesceaft,  and  haefS  swa-Seah  preo 
igennyssa  on  hire : in  is  seo  Uchamlice  edwist,  pmt  is  )?tere 
sunnan  trendel ; oSer  is  se  leoma  oSSe  beorhtnys  eefre  of  Saere 
sunnan,  seoSe  onliht  ealne  middaneard ; }>ridde  is  seo  h£tu, 
pe  mid  )>am  leoman  becymS  to  is.  Se  leoma  is  eefre  of  'Saere 
sunnan,  and  eefre  mid  hire;  and  J>ees  iElmihtigan  Godes 
Sunu  is  eefre  of  Sam  Feeder  acenned  and  eefre  mid  him  wuni- 
gende.  Be  Sam  cweeS  se  apostol,  J>aet  he  weere  his  Feeder 
wuldres  beorhtnys.  Deere  sunnan  hffitu  geeS  of  hire  and  of 
hire  leoman,  and  se  Halga  Gast  geeS  eefre  of  Sam  Feeder  and 
of  Sam  Suna  gelice,  be  Sam  is  pus  awriten,  " Nys  nin  Se 
hine  behydan  msege  fram  his  haitan.” 

Faeder,  and  Sunu,  and  Halig  Gast,  ne  magon  bein  togeedere 
genamode,  ac  ht  ne  beoS  swa-Seah  nahwar  totw£mede.  Nia 
se  iElmihtiga  God  na  Sryfeald,  ac  is  Drynnys.  - Se  Faeder  ia 
eefre  Feeder,  and  se  Sunu  eefre  Sunu,  and  se  Halga  Gast  aefre 
Halig  Gast ; and  heora  nin  naefre  of  Sam  hide  pe  he  is  ne 
awent,  forSan  Se  God  is  finawendendlic.  Se  Sunu  ina  un- 
derfeng  mennisenysse,  and  wearS  to  men  geboren,  SaSa  hi 
wolde,  on  sawle  and  on  lichaman,  of  See  Marian,  buton  werea 
geminan,  and  heo  SurhwunaS  meeden  i on  eenysse.  Hwaet 
Sa  se  Heelend  Crist,  Godes  Sunu,  wunode  on  Syssere  worulde, 
on  Saere  mennisenysse,  Sreo  and  Sritig  geara,  and  mid  menig- 
fealdum  wundrum  geswutelode  pmt  hi  is  soS  God.  Hi  |nt) wa- 
de siSSan  sylfwilles  deaS  on  ride  ahangen,  and  is  alysde 
fram  Sam  ecan  deaSe  mid  his  hwilwendlicum  deaSe.  His  lie 


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IN  XL.  OF  PENITENCE. 


607 


one,  three  in  persons  and  one  in  Godhead.  They  are  all 
alike  mighty,  and  they  three  ever  work  one  work  5 for  the 
Father  disposes  all  things  through  his  Wisdom  and  through 
his  Will.  The  Wisdom  is  the  Father’s  Son  ever  from  him 
only,  and  the  Holy  Ghost  is  the  Will  and  Love  of  them  both, 
ever  from  them  both.  The  Father  was  not  born,  nor  wrought, 
nor  came  of  any  other,  but  he  was  ever.  The  Son  was  ever 
born  the  Wisdom  of  the  wise  Father.  The  Holy  Ghost  was 
ever  from  them  both,  as  we  before  said.  The  sun  that  shines 
over  us  is  a bodily  creature,  and  has,  nevertheless,  three  at- 
tributes in  it : one  is  the  bodily  substance,  that  is  the  sun’s 
orb ; the  second  is  the  beam  or  brightness  ever  from  the  sun, 
which  illumines  all  the  world;  the  third  is  the  heat,  that 
comes  with  the  beam  to  us.  The  beam  is  ever  from  the  sun, 
and  ever  with  it ; and  the  Son  of  Almighty  God  is  ever  born 
of  the  Father,  and  ever  with  him  existing.  Of  him  said  the 
apostle,  that  he  was  the  brightness  of  his  Father’s  glory. 
The  heat  of  the  sun  goes  from  it  and  from  its  beam,  and  the 
Holy  Ghost  goes  ever  from  the  Father  and  from  the  Son 
alike,  of  which  it  is  thus  written,  “ There  is  none  that  may 
hide  himself  from  his  heat.” 

Father,  and  Son,  and  Holy  Ghost,  may  not  be  named 
together,  but  they  are,  nevertheless,  nowhere  separated.  The 
Almighty  God  is  not  threefold,  but  is  Trinity.  The  Father  is 
ever  Father,  and  the  Son  ever  Son,  and  the  Holy  Ghost  ever 
Holy  Ghost ; and  none  of  them  ever  changes  from  the  person 
that  he  is,  for  God  is  unchangeable.  The  Son  alone  assumed 
humanity,  and  was  born  as  man,  when  he  willed  it,  in  soul 
and  in  body,  of  Saint  Mary,  without  intercourse  of  man,  and 
she  continues  a maiden  to  all  eternity.  Then  Jesus  Christ, 
the  Son  of  God,  continued  in  this  world,  in  human  state, 
thirty-three  years,  and  by  manifold  wonders  manifested  that  he 
is  true  God.  He  afterwards  voluntarily  suffered  death  hanged 
on  a rood,  and  redeemed  us  from  eternal  death  by  his  tempo- 


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IN  XL.  DE  PENITENTIA. 


waes  bebyrged,  and  he  on  'Sam  fyrste  belle  gehergode,  and 
aras  siSSan,  on  'Sam  Sriddan  daege,  of  deaSe.  He  astah  to 
heofenum,  and  cymS  eft  on  ende  )?yssere  worulde ; and  ealle 
men  pe  aefre  sawle  underfengon  arisaS  of  deaSe,  and  cum&S 
him  togeanos.  Se  ylca  God  Se  ealle  ping  of  nahte  geworhte, 
maeg  araeran  formolsnedan  lichaman  of  Sam  duste.  ponne 
betaecS  Crist  Sa  manful  lan,  mid  lichaman  and  mid  sawle, 
into  helle-wite  a on  cctiysse ; and  Sa  godan  he  1st  mid  him 
into  heofenan  rice  to  Sam  ecan  life ; and  naSrum  werode  ne 
becymS  naefre  nln  ende,  forSan  Se  )?a  manfullan  beoS  aefre 
cwylmigende  on  helle  susle,  endeleaslice  on  unasecgendlicum 
tintregnm ; and  Sa  godan,  pe  Gode  on  Sisum  life  gecwemdon, 
rixiaS  mid  him  on  heofenan  rice,  on  unasecgendlicere  blisse, 
a on  ecnysse.  Amen. 


LiEWEDUM  MANNUM  is  to  witenne,  |>aet  hi  sceolon 
healdan  heora  claennysse  on  halgum  timan,  and  on  Sam  Lenct- 
en-festene,  and  on  slcum  ymbren-faestene.  Laesse  pleoh  biS 
Jram  cristenan  men  jrat  he  fiaesces  bruce  on  Lencten-timan, 
}?onne  he  wifes  bruce.  On  Lenctene  sind  getealde  ealles  Saes 
geares  teoSung-dagas,  on  Sam  dagum  sceolon  cristene  men 
heora  lichaman  mid  forh£fednysse  Gode  teoSian,  swa  swa  hi 
sceolon  symle  heora  geares  teolunga  Gode  )>one  teoSan  da3, 
mid  cystigum  mode,  syllan.  Nis  Sees  mannes  fasten  naht, 
pe  hine  sylfne  on  forhaefednysse  dagum  fordrencS.  Se  Scyp- 
pend,  pe  cow  gesceop,  sylle  eow  godne  willan,  and  eow  geUede 
to  Sam  ecan  life. 


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IN  XL.  OF  PENITENCE. 


609 


rary  death.  His  corpse  was  buried,  and  he  in  that  space  of 
time  harrowed  hell,  and  arose  afterwards,  on  the  third  day, 
from  death.  He  ascended  to  heaven,  and  will  come  again  at 
the  end  of  this  world ; and  all  men  that  have  ever  soul  re- 
ceived will  arise  from  death,  and  come  to  meet  him.  The 
same  God  that  wrought  all  things  from  naught,  can  raise  up 
the  rotted  corpses  from  the  dust.  Then  will  Christ  deliver 
the  sinful,  with  body  and  with  soul,  into  hell-torment  to  all 
eternity ; and  the  good  he  will  lead  with  him  into  the  king- 
dom of  heaven  to  the  everlasting  life,  and  to  neither  company 
shall  there  ever  come  any  end,  for  the  sinful  shall  be  ever 
suffering  pain  in  hell-torment,  endless  with  ineffable  tortures  ; 
and  the  good,  who  in  this  life  were  pleasing  to  God,  shall 
reign  with  him  in  the  kingdom  of  heaven,  in  ineffable  bliss, 
to  all  eternity.  Amen. 


LAYMEN  are  to  know,  that  they  are  to  hold  their  chastity 
at  holy  times,  and  at  the  Lenten  fast,  and  at  every  ember- 
fast.  A less  peril  it  is  for  a Christian  man  that  he  enjoy  flesh 
at  Lenten  time,  than  that  he  have  intercourse  with  woman. 
At  Lent  are  reckoned  all  the  tithing-days  of  the  year,  on 
which  days  Christian  men  should  tithe  their  bodies  to  God  by 
abstinence,  as  they  should  always,  with  bounteous  mind,  give 
to  God  the  tenth  part  of  their  year’s  labours.  That  man’s 
fasting  is  naught  who  inebriates  himself  on  days  of  absti- 
nence. May  the  Creator,  who  created  you,  give  you  good 
will,  and  lead  you  to  the  everlasting  life. 


HOM.  VOL.  II. 


2 R 


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NOTES. 


Page  18,  4 15.  JElfric  evidently  supposes  Sibylla  to  be  a proper 
name . 

— 28,/.  17.  wernaegeL  The  meaning  of  this  word  is  unknown  to  me. 

— SO,  4 22.  p®t  heo  fotum  span,  Jl/y  version  of  this  passage  can- 

not be  correct , 5et  quite  inconsistent  with  the  context  at  p. 
504,  4 3 f.  bn  where  the  same  phrase  occurs , where  I have 

rendered  it  differently , perhaps  more  correctly . 

— 31,  4 3.  city  of  Cappadocia.  m Saxon  text . 

— 48,  4 9/5.  huael-halgung.  Apparently  a clerical  error  for 

husel-gaog. 

— 84,  4 17.  gegearcodne.  Perhaps  an  error  for  gegearcodum. 

— 132.  This  homily  (Dep.  S.  Cuthberhti),  like  some  others  in  the 

volume,  is  alliterative. 

— 148,  4 13.  See  Beda,  H.  £.  lib.  lv.  c.  28. 

— 150, 1.9  fb.  of  pinom  bdclande.  So  AElfric  renders  the  words 

of  Beda  (Vita  S.  Cudb.  c.  xxxiv.),  “ de  tuo  monasteries” 

— 154,  4 2/5.  Here  the  MS.  has  suffered  mutilation  ; the  defect , 

extending  to  p.  160,  4 20,  has  been  kindly  supplied  by  W.  £. 
Buckley,  Esq.,  from  MS.  Bodl.  IsE.  F.  4. 11. 

— 160,  4 20.  tfdsangas.  In  the  Life  of  Benedict  it  is  tempus  ora- 

tionia.  See  Acta  SS.  Bened.  March.  21. 

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612 


NOTES, 


Page  172,  /.  2 /.  b.  him.  Apparently  an  error  of  the  scribe  for  hi. 

— 174, 1.5.  mynecene  (mynchen).  The  difference  between  mynchens 

(mynekins)  and  nuns  was , that  the  former  observed  the  rule  of 
the  monks , while  the  nuns  observed  that  of  the  canons . It  is 
hardly  necessary  to  notice  that  mynecene  is  the  feminine  of 
munuc,  monk.  See  Dr.  Lingard’s  Hist,  and  Antiq.  of  the 
A.-S.  Church,  i.  p.  21 5,  note,  edit.  1845. 

— 174,  l.9f.b.  oflete.  See  Lingard,  ut  sup.  i.  p.  292. 

— 180, 1. 12.  Thesalla.  Evidently  a mistake  of  the  Saxon  copyist 

for  pe  Zalla.  In  Benedict's  Life , the  passage  stands , “ Goth- 
orum  quidam,  Zalla  nomine,  perfidise  fuit  Arianse,”  etc. 

— 272,  /.  6.  hiw.  I have  rendered  this  word  by  symbol,  which  the 

sense  seems  to  require , though  its  usual  signification  is  aspect, 
semblance. 

— 282,  /.  4.  Other  MSS.  for  Godes  read  modes,  which  seems  pre- 

ferable. 

— 300,  l.  3 f.  b.  ealne  gear.  This  reading , though  supported  by  two 

Bodleian  MSS.,  must  be  false , gear  being  of  the  neuter  gender . 

. The  true  reading  I imagine  to  be  ealne  eard,  which  an  illite- 
rate scribe , writing  from  dictation , might  easily  mistake  for 
ealne  gear. 

— 314,  l.  14.  gelenge.  Old  H.  Ger.  galanger,  relative ; kalange, 

affiniti. 

— 332,  /.  3 f.  b.  This  account  of  Furseys  vision , which  is  far  more 

ample  than  die  narrative  of  Beda  (H.  E.  lib.  iii.  19),  is  derived 
from  the  legends  printed  in  the  Acta  SS.  Jan.  t.  ii.  p.  36.  See 
also  notes  in  Stevenson’s  Beda,  pp.  197, 199.  Fursey  arrived 
in  England  a.d.  633.  On  the  Greater  Litany  see  note  in 
voL  i.p.  623,  and  Lingard,  ut  sup.  i.  p.  294. 

— 344,  L 18.  ttfnman.  The  usual  signification  of  this  word  is 

villanus,  steward,  but  which  does  not  suit  the  context  in  this 
instance. 

— 348,  l.  14.  Here  the  MS.  has  suffered  the  loss  of  another  leaf: 

the  defect , extending  to  p.  352,  /.  29,  has  been  kindly  supplied 
by  Mr.  Buckley  from  the  Bodleian  MS. 

Drihthelm's  vision  is  dated  a.d.  696.  The  abbot  ASthel- 
wold  was  afterwards  the  ninth  bishop  of  Lindisfame , viz.  from 


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NOTES. 


613 


724  to  740.  The  legend  is  m Bed  a,  H.  E.  lib.  v.  c.  12.  See 
note  in  Stevenson's  edit  p.  365 . 

Page  350,  /.  2.  For  Aldfrith  see  mg  translation  of  Lappenberg’s 
England  under  the  Anglo-Saxon  Kings,  and  Stevenson’s 
Bed  a,  p.  317,  note. 

— 356.  Hortatorius  Sermo,  etc.  See  Beda,  H.  E.  lib.  i v.  c.  22. 

— 358,  l.  3 f.  b.  An  edition  of  king  JElfreds  version  of  Gregorys 

dialogues , with  a translation,  is  among  the  works  contemplated 
by  the  ASlfric  Society. 

— 380,  l.  13.  fymlice.  Believing  pypnlice  to  be  an  error  of  the 

copyist  for  fpynlice,  I have  not  hesitated  to  render  it  by  swi- 
nishly. 

— 412.  For  II1I.  Kal.  Aug.  we  should  apparently  read  VIII.  Kal. 

Aug.  (July  25),  which  is  St.  James's  day. 

— 438,  /.  10,  eaftelican.  I do  not  perceive  the  use  of  this  word  in 

its  present  position  : the  passage  in  Luke  x.  38.  is  merely , Se 
Heel  end  code  on  sum  castel,  etc. 

— 494,  l.  3.  Suanir.  “ De  civitate  Persidis , cut  nomen  Suanir , 

altum  apud  veteres  silentium.”  Fabricius,  Cod.  Apoc.  p.  630. 

— 498,  L 3.  mid  gyldenum  laefrum.  In  the  translation  I have  fol- 

lowed Abdiasy  whose  words  are , “ camera  ipsa  laminis  aureis 
suffixa though  laefer  signifies  a rush,  and  gylden  laefer,  the 
plant  golden  rod. 

. Dep.  S.  Martini.  The  substance  of  this  homily  is  taken 

from  Sulpicii  Severi  Vita  B.  Martini. 

— 504,  /.  3/.  b.  )wet  he  fotum  span.  See  note  on  p.  30,  L 22. 

— 520,  L 9.  For  the  legend  here  alluded  to  I am  indebted  to  the 

Rev.  W.  Cureton  of  the  British  Museum,  who  kindly  ex- 
tracted it  from  the  “ Acta  S.  Thom©  Apostoli,  ex  codd.  Paris* 
primum  edidit  et  annotationibus  illustravit  J.  C.  Thilo,  8vo, 
Lipsiffi,  1823,”  p.  12.  “ Sl  Thomas , we  are  told , having 

arrived  at  the  city  of  Andrapolis  on  the  day  of  the  marriage 
cf  the  king's  daughter , availed  himself  of  the  invitation  given 
to  all  to  partake  of  the  festivities  on  that  occasion . While  he 

was  sitting , one  of  the  cupbearers  came  and  gave  him  a blow 
on  the  face . The  apostle , lifting  up  his  eyes  and  looking  on 
the  man  who  had  struck  him , said , My  God  will  forgive  thee 


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614 


NOTES. 


this  injury  in  the  next  life , but  he  will  manifest  his  wonders 
in  this,  and  I shall  behold  the  hand  which  struck  me  dragged 
by  a dog • Shortly  afterwards,  the  man  who  had  struck  him 
went  down  to  a fountain  to  draw  water,  when  a lion  met  him 
and  slew  him,  and,  having  tom  him  limb  from  limb,  left  him. 
The  dogs  came  immediately  and  seized  his  limbs,  and  among 
them  a black  dog  having  seized  his  right  hand,  carried  it  in 
his  mouth  to  the  place  where  they  were  banqueting.  They  all 
wondered  at  the  sight,  and,  having  investigated  the  matter, 
found  that  it  was  the  hand  of  the  cupbearer  who  had  struck 
St,  Thomas'' 

Page  52 8, 1. 6 /.  b.  All  the  A.-S.  MSS,  of  the  Gospels  agree  in  the 
number  cf  seventy-two  disciples,  instead  of  seventy. 

— 584?,  /.  4?.  gecyrre  neenne  man ; Luke  x.  4.  A more  correct  read- 

ing is  given  in  the  Gospel  itself,  viz.  naenne  man  be  wege  ne 
gretatt. 

— 584?,  /.  7*  ASlfric  supposes  Saba  to  be  the  queen's  name. 

, l.  5f.  b.  lae  is  here  used  in  the  feminine  gender. 


END  OF  VOL.  II. 


PRINTED  BY  RICHARD  AND  JOHN  B.  TAYLOR, 
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WORKS  PUBLISHED. 

• 

Part  L of-  the  POETRY  OF  THE  VERCELLl  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.4L  KEMBLE,  Esq.,  M.A. 

Parts  I.  II.  m.  IV.  and  V.  of  the  HOMLIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  VoL  I,  and  Parts  VI.  VU. 

VIII.  and  IX,  being  Parts  I.  H.  HI.  and  IV.  of  VoL  H.  of  THE 
HOMILIES  OF  A2LFRIC,  edited  by  BENJAMIN  THORPE, 
Esq,  F.S.A. 

Part  I.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN,  edited  by  J.  M.  KEMBLE,  Esq,  M.A. 


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ST.  ETHELWOLD’S  ANGLO-SAXON  VERSION  OF  i 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK-  | 
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