Oft ge gehyrdon embe ðæs Hælendes ærist, hú hé on ðisum dæge of deaðe arás; ac we willað eow myngian, þæt hit ne gange eow of gemynde.
Ye have often heard concerning the Saviour's resurrection, how he on this day arose from death; but we will remind you, that it may not pass from your memory.
"Þaða Crist bebyrged wæs, þa cwædon þa Iudeiscan to heora ealdormenn Pilate, La leof, se swica ðe her ofslegen is, cwæð gelomlice, þaþa hé on lífe wæs, þæt hé wolde arisan of deaðe on þam ðriddan dæge:" et reliqua.
"When Christ was buried, the Jews said to their governor Pilate, O Sir, the deceiver, who hath here been slain, said oftentimes, while he was living, that he would arise from death on the third day," etc.
We cweðað nu, gif hwá his lic forstæle, nolde he hine unscrydan, forðan ðe stalu ne lufað nane yldinge. Crist wearð æteowed on ðam ylcan dæge Petre, and oðrum twam his leorning-cnihtum, and hí gefrefrode. "Þa æt nextan com se Hælend to his leorning-cnihtum, þær hí gegaderode wæron, and cwæð him to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. Þa wurdon hí afærede, and wendon þæt hit sum gast wære. Ða cwæð he him to, Hwí sind ge afærede, and mislice ðencað be me? Sceawiað mine handa and mine fét, þe wæron mid næglum þurhdrifene. Grapiað and sceawiað: gif ic gast wære, ðonne næfde ic flæsc and ban:" et reliqua.
We say now, if any one had stolen his corpse, he would not have stript him, for theft loves no delay. Christ appeared on the same day to Peter and to two others his disciples, and comforted them. "Then at last Jesus came to his disciples, where they were assembled, and said to them, Peace be unto you; it is I, be ye not afraid. Then they were afraid, and weened it were a ghost. Then said he to them, Why are ye afraid, and think divers things of me? Behold my hands and my feet, that were pierced with nails. Grasp and behold: if I were a ghost, I should not have flesh and bones," etc.
Se Hælend wearð þa gelomlice ætíwed his leorning-cnihtum, and hí gewissode to ðære lare and to ðam geleafan, hú hí eallum mancynne tæcan sceoldon; and on ðam feowertigoðan dæge his æristes hé astáh lichamlice to heofonum to his Fæder. Ac we habbað nú micele maran endebyrdnysse þære Cristes bec gesǽd þonne ðis dægðerlice godspel behæfð, for trymminge eowres geleafan. Nu wylle we eow gereccan þæs dægþerlican godspelles traht, æfter ðæs halgan papan Gregories trahtnunge.
Jesus then frequently appeared to his disciples, and directed them to doctrine and to faith, how they should teach all mankind; and on the fortieth day of his resurrection he ascended bodily to heaven to his Father. But we have now said much more of the tenour of the book of Christ than this present day's gospel requires for the confirmation of your faith. We will now give you the explanation of this day's gospel, according to the exposition of the holy pope Gregory.
Mine gebroðra þa leofostan, ge gehyrdon þæt þa halgan wíf, þe Drihtne on life filigdon, comon to his byrgene mid þære deorwyrðan sealfe, and þone ðe hí lufedon on lífe þam hí woldon deadum mid menniscre gecneordnysse ðenian. Acðeos dǽd getacnað sum ðing to dónne on Godes gelaðunge. We ðe gelyfað Cristes æristes, we cumað gewislice to his byrgene mid deorwyrðre sealfe, gif we beoð gefyllede mid bræðe haligra mihta, and gif we mid hlysan godra weorca urne Drihten secað. Þa wíf ðe ða sealfe brohton, hi gesawon englas; forðan ðe ða geseoð þa heofonlican englas, þa þe mid bræðum godra weorca gewilniað þæs upplican færeldes. Se engel awylte þæt hlíd of ðære ðryh; na þæt hé Criste útganges rymde, ac he geswutelode mannum þæt hé arisen wæs. Se ðe com deaðlic to ðisum middangearde, acenned þurh beclysedne innoð þæs mædenes, se ylca, butan twéon, ðaða hé arás undeaðlic, mihte belocenre ðríh faran of middangearde. Se engel sæt on ða swiðran healfe ðære byrgene. Seo swiðre hand getacnað þæt ece líf, and seo wynstre ðis andwearde líf. Rihtlice sæt se engel on ða swiðran hand, forðon þe he cydde þæt se Hælend hæfde ða oferfaren ða brosnunga ðises andweardan lifes, and wæs ða wunigende on ecum ðingum undeaðlic. Se bydel wæs ymbscryd mid scinendum reafe, forðan ðe he bodade þa blisse þisre freols-tíde, and ure mærða. Hwæðer cweðe we, ðe ure ðe ðæra engla? We cweðað soðlice, ægðer ge ure ge heora. Þæs Hælendes ærist is ure freols-tíd and bliss, forðan ðe he gelædde us mid his æriste to ðære undeadlicnysse þe we to gesceapene wæron. His ærist wæs þæra engla bliss, forðon ðe God gefylð heora getel, þonne he ús to heofonum gebrincð.
My dearest brothers, ye have heard that the holy women, who followed the Lord in life, came with precious ointment to his sepulchre, and him whom they had loved in life they would when dead serve with human devotion. But this deedbetokens something to be done in God's church. We who believe in the resurrection of Christ come assuredly to his sepulchre with precious ointment, if we are filled with the breath of holy virtues, and if we with the fame of good works seek our Lord. The women who brought the ointment saw angels; for they see the heavenly angels, who with the breath of good works yearn after the upward journey. The angel rolled the lid from the tomb; not that he would make way for Christ's departure, but he would manifest to men that he was risen. He who came mortal to this world, born of the closed womb of the virgin, he, without doubt, might, when he arose immortal, though in a closed tomb, depart from the world. The angel sat on the right side of the sepulchre. The right hand betokens the eternal life, and the left this present life. Rightly sat the angel on the right hand, for he manifested that Jesus had surmounted the corruptions of this present life, and was then dwelling immortal in eternity. The messenger was clad in a shining garment, because he announced the happiness of this festival-tide, and our glories. But we ask, ours or the angels? We say verily, both ours and theirs. The resurrection of Jesus is our festival-tide, for by his resurrection he led us to the immortality for which we were created. His resurrection was bliss to the angels, because God fills up their number when he brings us to heaven.
Se engel gehyrte ða wíf, þus cweðende, "Ne beo ge afyrhte:" swilce he swa cwæde, Forhtian ða ðe ne lufiað engla to-cyme; beon ða ofdrædde þa þe sint ofsette mid flæsclicum lustum, and nabbað nænne hiht to engla werode. Hwi forhtige ge, ge ðe geseoð eowre geferan? "His wlite wæs swilce líget, and his reaf swa hwít swa snáw." Soðlice on lígette is óga, and on snáwe liðnys þære beorhtnysse. Rihtlice wæs se bydel Cristes æristes swa gehíwod; forðan þonne he sylf cymð to ðam micclan dome, þonne bið he swiðe egeful ðam synfullum, and swiðe liðe þam rihtwisum.He cwæð, "Ge secað þone Hælend: hé arás: nis hé her." He næs ða lichamlice on ðære byrgene, seðe æghwær bið þurh his godcundan mihte. Þær lǽig þæt reaf bæftan þe he mid bewunden wæs, forðon ðe hé ne rohte þæs eorðlican reafes, syððan he of deaðe arás. Þeah man deadne mannan mid reafe bewinde, ne arist þæt reaf na ðe hraðor eft mid þam men, ac he bið mid þam heofenlicum reafe gescryd æfter his æriste.
The angel cheered the women, thus saying, "Be ye not afraid:" as if he had said thus, Let those fear who love not the advent of angels; let those be terrified who are beset with fleshly lusts, and have no joy in the host of angels. Why fear ye, ye who see your companions? "His countenance was like lightning, and his raiment as white as snow." Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resurrection so figured; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mildto the righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was not then bodily in the sepulchre, who is everywhere through his divine power. There lay the garment behind in which he had been wrapt, for he recked not of an earthly garment, after he had arisen from death. Though a dead man be wrapt in a garment, that garment does not the sooner rise again with the man, but he will be clad with the heavenly garment after his resurrection.
Wel is gecweden be ðam Hælende, þæt he wolde cuman togeanes his geferon on Galilea. Galilea is gecweden 'Oferfæreld.' Se Hælend wæs ða afaren fram ðrowunge to ǽriste, fram deaðe to life, fram wite to wuldre. And gif we farað fram leahtrum to halgum mægnum, þonne mote we geseon ðone Hælend æfter urum færelde of ðisum life. Twa líf sind soðlice: þæt án we cunnon, þæt oðer us wæs uncuð ær Cristes to-cyme. Þæt án líf is deadlic, þæt oðer undeadlic. Ac se Hælend com and underfeng þæt án líf, and geswutelode þæt oðer. Þæt án líf he æteowde mid his deaðe, and þæt oðer mid his æriste. Gif he us deadlicum mannum ærist and þæt ece líf behete, and þeah-hwæðere nolde hit þurh hine sylfne geswutelian, hwa wolde þonne his behatum gelyfan? Ac ðaða he man beon wolde, ða gemedemode hé hine sylfne eac to deaðe agenes willan, and he arás of deaðe þurh his godcundan mihte, and geswutelode þurh hine sylfne þæt þæt he us behét.
It is well said of Jesus, that he would meet his companions in Galilee. Galilee is interpreted,Passing over. Jesus passed over from passion to resurrection, from death to life, from torment to glory. And if we pass from sins to holy virtues, then may we see Jesus after our passage from this life. For there are two lives: the one we know, the other was unknown to us before Christ's advent. The one life is mortal, the other immortal. But Jesus came and assumed the one life, and made manifest the other. The one life he manifested by his death, and the other by his resurrection. If he to us mortal men had promised resurrection and life eternal, and yet had not been willing to manifest them in himself, who would have believed in his promises? But when he would become man, then he also voluntarily humbled himself to death, and he arose from death through his divine power, and manifested in himself that which he had promised to us.
Nu cwyð sum man on his geðance, 'Eaðe mihte he arisan of deaðe, forðan ðe he is God: ne mihte se deað hine gehæftan.' Gehyre se mann þe þis smeað andsware his smeagunge. Crist forðferde ana on ðam timan, ac he ne arás na ana of deaðe, ac arás mid micclum werede. Se godspellere Matheus awrát on Cristes béc, þæt manega halige menn, ðe wæron on ðære ealdan ǽ forðfarene, þæt hí arison mid Criste; and þæt sædon gehwilce wíse láreowas, þæt hi habbað gefremod heora ærist to ðam ecan lífe, swa swa we ealle dón sceolon on ende þisre worulde. Þa láreowas cwædon,þæt ða aræredan menn næron soðlice gewitan Cristes æristes, gif hí næron ecelice arærde. Nu sind adwæscede ealle geleaflystu, þæt nan man ne sceal ortruwian be his agenum æriste, þonne se godspellere awrát þæt fela arison mid Criste, ðe wæron anfealde men, ðeah ðe Crist God sy.
Now will some man say in his thoughts, 'Easily might he arise from death, because he is God: death could not hold him captive.' Let the man who imagines this hear an answer to his imagination. Christ departed at that time alone, but he arose not from death alone, but arose with a great host. The evangelist Matthew wrote in the book of Christ, that many holy men, who had died in the old law, arose with Christ; and all wise doctors have said that they have effected their resurrection to eternal life, as we all shall do at the end of this world. Those doctors said, that the raised men wouldnot truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all infidelities, so that no man may despair of his own resurrection, when the evangelist wrote that many arose with Christ, who were simple men, although Christ be God.
Nu cwæð Gregorius se trahtnere, þæt him come to gemynde, hu ða Iudeiscan clypodon be Criste, þaða he wæs on ðære rode gefæstnod. Hí cwædon, "Gif he sy Israhela cyning, þonne astige he nu of ðære rode, and we gelyfað on hine." Gif he ða of ðære rode astige, and nolde heora hosp forberan, þonne, butan tweon, ne sealde he us nane bysne his geðyldes: ac he abád hwon, and forbær heora hosp, and hæfde geðyld. Ac se ðe nolde of ðære rode abrecan, se arás of ðære byrgene. Mare wundor wæs, þæt hé of deaðe arás, þonne he cucu of ðære rode abræce. Mare miht wæs, þæt he ðone deað mid his æriste tobræc, þonne he his líf geheolde, of ðære rode astigende. Ac ðaða hí gesawon þæt he ne astah of ðære rode for heora hospum, ac ðæron deaðes gebád, þa gelyfdon hí þæt he oferswiðed wære, and his nama adwæsced: ac hit gelamp swa, þæt of ðam deaðe asprang his nama geond ealne middangeard. Þa wearð hyra bliss awend to ðam mæstan sare; forðan ðe heora sorh bið endeleas.
Now said the expounder Gregory, that it came to his mind, how the Jews cried out concerning Christ, when he was fastened on the cross. They said, "If he be the king of Israel, then let him now descend from the cross, and we will believe in him." If he had then descended from the cross, and would not have borne their mockery, he had certainly not given us any example of his patience: but he remained a while, and bare their mockery, and had patience. But he who would not break from the cross, arose from the sepulchre. A greater miracle it was, that he arose from death, than that he living should have broken from the cross. A greater miracle it was, that he brake death in pieces, through his resurrection, than that he should have preserved his life by descending from the cross. But when they saw that he descended not from the cross, for their mockery, but thereon awaited death, they believed that he was vanquished and his name extinguished: but it so fell out, that from death his name sprang forth over the whole earth. Then was their joy turned to the greatest pain; for their sorrow shall be endless.
Þas ðing getacnode se stranga Samson, se hæfde fæhðe to ðam folce ðe is gehaten Philistei. Ða getimode hit þæt he becom to heora byrig þe wæs Gaza gehaten: þa wæron ða Philistei swiðe bliðe, and ymbsæton ða burh. Ac se stranga Samson arás on midre nihte, and gelæhte ða burh-geatu, and abær hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, seo burh Gaza getacnode helle, and ða Philistei hæfdon Iudeisces folces getacnunge, þe besæton Cristes byrgene. Ac se Samson nolde gan ydel of ðære byrig, ac he abær ða gatu up to ðære dune; forðon þeure Hælend Crist tobræc helle-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deaðe arás, and hí samod, and astah to heofonum. Þa mánfullan he lét bæftan to ðam ecum witum. And is nu helle-geat belocen rihtwisum mannum, and æfre open unrihtwisum.
The strong Samson betokened these things, who had enmity to the people called Philistines. Then it befell that he came to their city which was called Gaza: whereupon the Philistines were very joyful, and surrounded the city. But the strong Samson arose at midnight, and took the city gates, and bare them up on a hill, in derision of his foes. The strong Samson betokened Christ, the city of Gaza betokened hell, and the Philistines were a token of the Jewish people, who beset the sepulchre of Christ. But Samson would not go empty-handed from the city, but hebare the gates up to the hill; for our Saviour Christ brake the gates of hell, and delivered Adam, and Eve, and his chosen of their kin, and joyfully from death arose, and they with him, and ascended to heaven. The wicked he left behind to eternal torments. And now is the gate of hell shut to righteous men, and ever open to the unrighteous.
Ungesælig wæs þæt Iudeisce folc, þæt hí swa ungeleaffulle wæron. Ealle gesceafta oncneowon heora Scyppend, buton ðam Iudeiscum anum. Heofonas oncneowon Cristes acennednysse; forðan ðaða hé acenned wæs, þa wearð gesewen níwe steorra. Sǽ oncneow Crist, ðaða hé eode mid drium fotum uppon hire yðum. Eorðe oncneow, þaþa heo eal bifode on Cristes æriste. Seo sunne oncneow, þaþa heo wearð aðystrod on Cristes ðrowunge fram mid-dæge oð nón. Stanas oncneowon, þaþa hí toburston on heora Scyppendes forðsiðe. Hell oncneow Crist, ðaða heo forlét hyre hæftlingas út, þurh ðæs Hælendes hergunge. And ða heardheortan Iudei ðeah þurh ealle ða tacna noldon gebugan mid geleafan to ðam mildheortan Hælende, seðe wile eallum mannum gehelpan on hine gelyfendum. Ac uton we gelyfan þæt God Fæder wæs æfre butan anginne, and æfre wæs se Sunu of ðam Fæder acenned; forðan ðe he is se Wisdom and Miht ðe se Fæder ealle gesceafta þurh gesceop; and hí ealle wurdon gelíffæste þurh ðone Halgan Gast, seðe is Willa and Lufu þæs Fæder and þæs Suna; hí ðry án God untodæledlic, on ánre godcundnysse wunigende, hí ealle gelíce mihtige; forðan swa hwæt swa læsse bið and unmihtigre, þæt ne bið na God. Ac se Fæder sende ðone Sunu to ure alysednysse, and he ána underfeng ða menniscnysse, and þrowode deað be his agenum willan, and arás of deaðe on ðisum dæge, and astah to heofonum on ðam feowertigeðan dæge his æristes, ætforan manegra manna gesihðe, and rixað mid þam Ælmihtigan Fæder and ðam Halgum Gaste, nú and á on ecnysse. Amen.
Unhappy was the Jewish people, that they were so unbelieving. All creatures acknowledged their Creator, save only the Jews. Heaven acknowledged the birth of Christ; for when he was born a new star was seen. The sea acknowledged Christ, when he went with dry feet on its waves. Earth acknowledged him, when it all trembled at Christ's resurrection. The sun acknowledged him, when it was darkened at Christ's passion from mid-day to the ninth hour. The stones acknowledged him, when they burst asunder at their Creator's departure. Hell acknowledged Christ, when it let forth its captives, through the harrowing of Jesus. And yet the hardhearted Jews, through all these signs, would not incline with faith to the merciful Jesus, who will help all men who believe in him. But let us believe that God the Father was ever without beginning, and that the Son was ever begotten of the Father; for he is the Wisdom and Power through which the Father hath created all creatures; and they were all quickened by the Holy Ghost who is the Will and Love of the Father and of the Son; these three one God indivisible, existing in one Godhead, all equally powerful; for whatsoever is less and less powerful, that is not God. But the Father sent the Son for our redemption, and he alone assumed human nature, and suffered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resurrection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eternity. Amen.
Cum esset sero die illo una sabbatorum: et reliqua.
Cum esset sero die illo una sabbatorum: et reliqua.
Cum esset sero die illo una sabbatorum: et reliqua.
Cum esset sero die illo una sabbatorum: et reliqua.
"Æfter ðæs Hælendes ǽriste wæron his discipuli belocene on anum huse for ðæs Iudeiscan folces ógan:" et reliqua.
"After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.
Nu cwyð se godspellere Iohannes, þæt se Hælend worhte fela oðre tacna on gesihðe his leorning-cnihta, þe næron gesette on Cristes béc. Þas wundra sind awritene to ði þæt ge sceolon gelyfan þæt se Hælend is Godes Sunu, and ge sceolon habban þæt ece líf þurh ðone geleafan.
Now says the evangelist John, that Jesus wrought many other miracles in the sight of his disciples, which have not been recorded in the book of Christ. These miracles are written to the end that ye may believe that Jesus is the Son of God, and that ye may have eternal life through that belief.
Nu trahtnað se papa Gregorius ðis godspel, and cwyð, þæt gehwá wundrað hu se Hælend become in to his apostolum, and wæron ðeah-hwæðere ða dura belocene. Nu cwyð eft se halga Gregorius, þæt Cristes lichama com inn, beclysedum durum, seðe wearð acenned of ðam mædene Marian beclysedum innoðe. Hwilc wundor is þæt se Hælend mid ecum lichaman come inn, belocenum durum, seðe mid deadlicum lichaman wearð acenned of beclysedum innoðe þæs mædenes?
Now the pope Gregory, expounding this gospel, says, that everyone wonders how Jesus came in to his apostles, and yet the doors were shut. But again St. Gregory says, that Christ's body came in, the doors being closed, which was born of the Virgin Mary, of a closed womb. What wonder is it, that Jesus with an everlasting body came in, the doors being closed, who with a mortal body was born of the closed womb of the virgin?
We rædað on ðære bec ðe is geháten Actus Apostolorum, þæt þa heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: þa on niht com him to Godes engel, and lædde hí út of ðam cwearterne, and stód on merigen þæt cweartern fæste belocen. God mæig dón ealle ðing: nu sceole we wundrian his mihte, and eac gelyfan. Þone lichaman he æteowde to grapigenne, þone ðe he inn-brohte beclysedum durum. His lichama wæs grapigendlic, and ðeah-hwæðere unbrosnigendlic; he æteowde hine grapigendlicne and unbrosnigendlicne, forðan ðe his lichama wæs þæs ylcan gecyndes ðe he ǽr wæs, ac wæs hwæðere þeah oðres wuldres.
We read in the book which is called The Acts of the Apostles, that the chief men of the Jewish people brought Christ's apostles into prison: then by night God's angel came to them, and led them out of the prison, and on the morrow the prison stood fast shut up. God can do all things: therefore we should wonder at his might, and also believe. He showed the body to be touched which he had brought in, the doors being closed. His body was tangible, and, nevertheless, incorruptible; he showed himself tangible and incorruptible, for his body was of the same nature that it before was, but was yet of another glory.
Se Hælend cwæð to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and tæhte, and nis nan ðing him gecweme þe bið butan sibbe gedón."Swa swa min Fæder sende me swa sende ic eow. Se Fæder lufað þone Sunu, ac ðeah-hwæðere he sende hine to ðrowunge for manna alysednysse." Crist lufode eac his apostolas, and ðeah-hwæðere ne sette he hí to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hí geond ealne middangeard, to bodigenne fulluht and ðone geleafan ðe he sylf tæhte. Þa bododon hí swa lange oð þæt þa ðweoran hí ofslogon, and hí ferdon sigefæste to heora Drihtne.
Jesus said to them, "Peace be among you." For peace Christ came to men, and peace he enjoined and taught, and nothing is to him acceptable which is done without peace."As my Father sent me so I send you. The Father loveth the Son, but yet he sendeth him to suffering for the redemption of men." Christ also loved his apostles, and yet he established them not as kings, nor as governors, nor in worldly bliss; but he sent them over all the earth, to preach baptism and the faith which he himself had taught. They preached until the wicked slew them, and they went triumphant to their Lord.
Crist bleow on ða apostolas, and cwæð, "Onfoð Haligne Gast." Tuwa com se Halga Gast ofer ða apostolas; nu ǽne, and eft oðre siðe æfter Cristes upstige. Crist ableow þone Halgan Gast ofer ða apostolas, ða-gyt wunigende on eorðan, for ðære getacnunge, þæt ælc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft siððan he to heofenum astáh, he sende þone ylcan Gast on fyres híwe ofer ða apostolas, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu, and twá bebodu, þæt we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, þone ðe hé gesihð, hu mæg he lufian God, þone ðe he ne gesihð lichamlice?" Ær ðam fyrste wæs se Halga Gast wunigende on ðam apostolum, ac hí næron to ðan swiðe onbryrde, þæt hí mihton swa bealdlice Godes geleafan bodian, swa swa hí siððan mihton, þurh gife ðæs Halgan Gastes. Hí sæton beclysede, for ógan Iudeisces folces, on anum huse; ac syððan hí wæron gefyllede mid þam Halgum Gaste, hí wurdon swa gehyrte, and swa cene, þæt hí bodedon freolice Godes naman reðum cynegum and wælreowum.
Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came the Holy Ghost over the apostles; once now, and again another time at Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet continuing on earth, for a token that every christian man should love his neighbour as himself. Again, after he had ascended to heaven, he sent the Holy Ghost in semblance of fire over the apostles, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So there is also one love, and two commandments, that we should love God and men. But we should learn in men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?" Before that time the Holy Ghost was dwelling in the apostles, but they were not stimulated to that degree, that they could boldly preach God's faith, as they could afterwards, through the grace of the Holy Ghost. They sat, for fear of the Jewish people, shut in a house; but after they were filled with the Holy Ghost, they were so encouraged, and so bold, that they freely proclaimed the name of God to fierce and bloodthirsty kings.
Crist cwæð to ðam apostolum, "Þæra manna synna þe ge forgyfað, þæra beoð forgifene; and ðam ðe ge ofteoð þa forgifenysse, ðam bið oftogen." Þisne anweald forgeaf Crist þam apostolum and eallum bisceopum, gif hí hit on riht healdað. Ac gif se bisceop deð be his agenum willan, and wilebíndan þone únscyldigan, and þone scyldigan alysan, þonne forlyst hé ða mihte ðe him God forgeaf. Þam mannum he sceal dón synna forgifenysse, þe hé gesihð þæt beoð onbryrde ðurh Godes gife, and þam he sceal aheardian þe náne behreowsunge nabbað heora misdæda. Crist arærde of deaðe þone stincendan Lazarum, and þaþa hé cucu wæs, þa cwæð hé to his leorning-cnihtum, "Tolysað his bendas, þæt hé gán mæge." Þa alysdon hí þæs ge-edcucedan mannes bendas, þe Crist arærde to life. Forði sceolon ða láreowas ða unbindan fram heora synnum þa ðe Crist gelíffæst þurh onbryrdnysse. Ælc synful man þe his synna bediglað, he lið dead on byrgene; ac gif he his synna geandett þurh onbryrdnysse, þonne gæð he of þære byrgene, swa swa Lazarus dyde, þaða Crist hine arisan het: þonne sceal se lareow hine unbindan fram ðam ecum wíte, swa swa ða apostoli lichamlice Lazarum alysdon. Ac se læweda mann sceal him ondrædan þæs bisceopes cwyde, þeah hé unscyldig sy; þylæs ðe he ðurh modignysse scyldig weorðe.
Christ said to the apostles, "Those men's sins which ye forgive, they shall be forgiven; and those from whom ye withdraw forgiveness, from them it shall be withdrawn." This power Christ gave to the apostles and to all bishops, if they righteously hold it. But if the bishop act by his own will,and will bind the innocent, and loose the guilty, then loses he the power which God gave him. To those men he shall grant forgiveness of sins, whom he sees that they are stimulated by God's grace, and to those he shall be obdurate who have no repentance of their misdeeds. Christ raised from death the stinking Lazarus, and when he was quickened, he said to his disciples, "Loose his bands, that he may go." They loosed the bands of the requickened man, whom Christ had raised to life. Therefore should our teachers unbind from their sins those whom Christ quickens by stimulation. Every sinful man who conceals his sins, lies dead in the sepulchre; but if he confess his sins through stimulation, then he goes from the sepulchre, as Lazarus did, when Christ bade him arise: then shall the teacher unbind him from the eternal punishment, as the apostles bodily unbound Lazarus. But the layman shall stand in awe of the bishop's word, though he be guiltless; lest he become guilty through pride.
Ne getimode þam apostole Thome unforsceawodlice, þæt he ungeleafful wæs Cristes æristes, ac hit getimode þurh Godes forsceawunge; forðan ðurh his grapunge we sind geleaffulle. Mare ús fremode his tweonung þonne ðæra oðra apostola geleaffulnys; forðan ðaða hé wæs gebroht to geleafan mid ðære grapunge, þa wearð seo twynung þurh þæt ús ætbroden. Eaðe mihte Crist arisan of deaðe butan dolhswaðum, ac to ði he heold þa dolhswaðu, þæt he wolde mid þam þa twynigendan getrymman. He cwæð to Thoman, "Þu gelyfst, forðan ðe ðu me gesawe." He geseah ðone lichaman and þa dolhswaðu, and he gelyfde þæt he wæs God, seðe arærde þone lichaman of deaðe. Swiðe blissiað þas wórd ús þe her æfterfiliað, "Gesælige beoð þa þe me ne gesawon, and þeah on me gelyfað." Mid ðam cwyde sind þa ealle getacnode þe Crist on lichaman ne gesawon, and ðeah-hwæðere hine healdað on heora mode þurh geleafan. Se gelyfð soðlice on God, seðe mid weorcum begæð þæt þæt hégelyfð. Se ðe andet þæt hé God cunne, and yfele weorc begæð, þonne wiðsæcð he God mid þam weorcum. Se geleafa þe bið butan godum weorcum, se is dead. Þis sind ðæra apostola word, undernimað hí mid carfullum mode.
It happened to the apostle Thomas not unprovidentially, that he was unbelieving of Christ's resurrection, but it happened by the providence of God; for through his touching we are believing. Of greater benefit to us was his doubt than the faith of the other apostles; for when he was brought to belief by that touching, doubt was thereby taken from us. Easily might Christ have arisen from death without scars, but he held the scars, because he would thereby confirm the doubtful. He said to Thomas, "Thou believest, because thou hast seen me." He saw the body and the scars, and he believed that he was God, who had raised the body from death. Greatly gladden us the words which here follow, "Blessed are they who have not seen me, and yet believe in me." By that saying are betokened all those who have not seen Christ in the body, and, nevertheless, hold him in their mind through faith. For he believes in God, who by works practises that which he believes. He who acknowledges thathe knows God, and performs evil works, denies God by those works. Faith without good works is dead. These are the words of the apostles, receive them with careful mind.
We sprecað embe ærist. Nu sind sume men þe habbað twynunge be æriste, and ðonne hi geseoð deadra manna bán, þonne cweðað hí, Hu magon ðas bán beon ge-edcucode? Swilce hí wíslice sprecon! Ac we cweðað þær-togeanes, þæt God is Ælmihtig, and mæg eal þæt he wile. He geworhte heofonas and eorðan and ealle gesceafta butan antimbre. Nu is geðuht þæt him sy sumera ðinga eaðelicor to arærenne ðone deadan of ðam duste, þonne him wære to wyrcenne ealle gesceafta of nahte: ac soðlice him sind ealle ðing gelice eaðe, and nán ðing earfoðe. He worhte Adam of láme. Nu ne mage we asmeagan hú hé of ðam láme flæsc worhte, and blod bán and fell, fex and næglas. Men geseoð oft þæt of anum lytlum cyrnele cymð micel treow, ac we ne magon geseon on þam cyrnele naðor ne wyrtruman, ne rinde, ne bógas, ne leaf: ac se God þe forðtihð of ðam cyrnele treow, and wæstmas, and leaf, se ylca mæg of duste arǽran flæsc and bán, sina and fex, swa swa he cwæð on his godspelle, "Ne sceal eow beon forloren an hǽr of eowrum heafde."
We will speak concerning the resurrection. Now there are some men who have doubt of the resurrection, and when they see the bones of dead men, they say, How can these bones be again quickened? as if they speak wisely! But we say against them, that God is Almighty, and can do all that he will. He wrought heaven and earth and all creatures without matter. Now it seems that it is somewhat easier to him to raise the dead from the dust, than it was to him to make all creatures from naught: but truly to him are all things alike easy, and nothing difficult. He wrought Adam of loam. Now we cannot investigate how of that loam he made flesh and blood, bones and skin, hair and nails. Men often see that of one little kernel comes a great tree, but in the kernel we can see neither root, nor rind, nor boughs, nor leaves: but the same God who draws forth from the kernel tree, and fruits, and leaves, may from dust raise flesh and bones, sinews and hair, as he said in his gospel, "There shall not be lost to you one hair of your head."
Se apostol Paulus cwæð, þæt we sceolon arisan of deaðe on ðære ylde þe Crist wæs þaða he ðrowade, þæt is embe þreo and ðritig geara. Þeah cild forðfare, oððe forwerod man, þeah-hwæðere hí cumað to þære ylde ðe we ær cwædon; hæfð þeah gehwá his agenne wæstm, þe he on þissum life hæfde, oððe habban sceolde, gif he his gebide. Gif hwá alefed wære, oððe limleas on þissum life, he bið þonne swa hit awriten is, þæt "Ealle ða þe to Godes rice gebyrigað, nabbað naðor ne womm ne awyrdnysse on heora lichaman." Hwæt sceole we smeagan embe ða oðre þe gewítað to ðam ecum forwyrde, hwæðer hí alefede beon oððe limlease, þonne hí beoð on ecere susle wunigende?
The apostle Paul said, that we should arise from death at the age that Christ was when he suffered, that is about three and thirty years. Though a child depart, or a worn-out man, they will, nevertheless, come to the age we before said; yet will everyone have his own growth, which he had in this life, or should have had, if he had awaited it. If any one be maimed, or limbless in this life, he will be as it is written, that "All those who belong to God's kingdom, shall have neither blemish nor hurt on their bodies." What shall we suppose concerning those others who depart to everlasting perdition, whether they are maimed or limbless, when they are dwelling in eternal torment?
Hit bið þonne swa swa Crist cwæð, þæt "Nan wer newifað, ne wif ne ceorlað, ne team ne bið getymed, ne hí deaðes ne abyrigað siððan, ac beoð englum gelice, þonne hí mid englum wuniað." Ne him ne lyst nanre galnysse, ne hí næfre siððan synna ne gewyrceað. Ne bið þær sorh, ne sár, ne nan gedreccednys, ac bið fulfremed sib and singal bliss, and beoð cuðe ge ða þe ær cuðe wæron ge ða þe uncuðe wæron, wunigende on broðorlicre lufe mid Gode á on ecnysse. Amen.
It will then be as Christ said, that "No man taketh towife, nor woman to husband, nor family is begotten, nor taste they of death, but will be like unto the angels, when they dwell with angels." No libidinousness will give them pleasure, nor will they ever perpetrate sins. No sorrow nor pain will be there, nor no affliction, but there will be perfect peace and continual bliss, and there will be known both those who were known before and those who were unknown, dwelling in brotherly love with God ever to eternity. Amen.
Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.
Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.
Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.
Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.
Þis godspel, þe nú geræd wæs, cwyð, þæt se Hælend cwæde be him sylfum, "Ic eom gód hyrde: se góda hyrde sylð his agen líf for his sceapum. Se hyra, seðe nis riht hyrde, he gesihð þone wulf cuman, and he forlæt ða scép and flyhð; and se wulf sum gelæcð and ða oðre tostencð," et reliqua.
This gospel, which has now been read, says, that Jesus said of himself, "I am the good shepherd: the good shepherd giveth his own life for his sheep. The hireling, who is not the right shepherd, seeth the wolf coming, and he forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth the others," etc.
Crist is goód gecyndelice, and soðlice nis nan ðing gód butan Gode anum. Gif ænig gesceaft is gód, þonne is seo gódnys of ðam Scyppende, seðe is healice gód. He cwæð, "Se góda hyrde sylð his agen líf for his sceapum." Ure Alysend is se góda hyrde, and we cristene men sind his scép, and he sealde his agen líf for ure alysednysse. He dyde swa swa he manede, and mid þam he geswutelode hwæt he bebead. Gód hyrde wæs Petrus, and gód wæs Paulus, and góde wæron ða apostoli, ðe hyra líf sealdon for Godes folce and for rihtum geleafan; ac heora gódnys wæs of ðam heafde, þæt is Crist, ðe is heora heafod, and hí sind his lima.
Christ is good by nature, and in sooth there is nothing good, save God only. If any creature is good, then is its goodness of the Creator, who is supremely good. He said, "The good shepherd giveth his own life for his sheep." Our Redeemer is the good shepherd, and we christian men are his sheep, and he gave his own life for our redemption. He did as he exhorted, and he thereby manifested what he enjoined. A good shepherd was Peter, and good was Paul, and good were the apostles, who gave their lives for God's people and for the right faith; but their goodness was of the head, which is Christ, who is their head, and they are his limbs.
Ælc bisceop and ælc láreow is to hyrde gesett Godes folce, þæt hí sceolon þæt folc wið ðone wulf gescyldan. Se wulfis deofol, þe syrwð ymbe Godes gelaðunge, and cepð hu he mage cristenra manna sawla mid leahtrum fordón. Þonne sceal se hyrde, þæt is se bisceop oððe oðer láreow, wiðstandan þam reðan wulfe mid láre and mid gebedum. Mid lare he sceal him tæcan, þæt hi cunnon hwæt deofol tæchð mannum to forwyrde, and hwæt God bebýt to gehealdenne, for begeate þæs ecan lifes. He sceal him fore-gebiddan, þæt God gehealde þa strángan, and gehæle ða untruman. Se bið to strángum geteald, seþe wiðstent deofles lare; se bið untrum, seðe on leahtrum fylð. Ac se láreow bið unscyldig, gif he þæt folc mid lare gewissað, and him wið God geðingað. Þa twa ðing he sceal ðam folce dón, and eac mid his agenum oðrum gehelpan; and gif hit swa getímað, his agen líf syllan for ðæs folces hreddinge.
Every bishop and every teacher is placed as a shepherd over God's people, that they may shield the people againstthe wolf. The wolf is the devil, who lies in ambush about God's church, and watches how he may fordo the souls of christian men with sins. Then shall the shepherd, that is, the bishop or other teacher, withstand the fierce wolf with doctrine and with prayers. With doctrine he shall teach them, that they may know what the devil teaches for men's perdition, and what God commands to be observed for the attainment of everlasting life. He shall pray for them, that God may preserve the strong and heal the weak. He is to be accounted strong who withstands the precepts of the devil; he is weak who falls into sins. But the teacher will be guiltless, if he direct the people with doctrine, and mediate for them with God. These two things he shall do for the people, and also help others with his own; and if it so happen, give his own life for the saving of the people.
"Se hyra flihð þonne he ðone wulf gesihð." Se is hyra and na hyrde, seðe bið begripen on woruld-ðingum, and lufað þone wurðmynt and ða ateorigendlican edlean, and næfð inweardlice lufe to Godes sceapum. He cepð þæra sceatta, and blissað on ðam wurðmynte, and hæfð his mede for ðisum life, and bið bescyred þære ecan mede. Nast ðu hwá bið hyra, hwá hyrde, ærðam ðe se wulf cume; ac se wulf geswutelað mid hwilcum mode he gymde þæra sceapa. Se wulf cymð to ðam sceapum, and sume hé abitt, sume hé tostencð, þonne se reða deofol tihð þa cristenan men, sume to forlígre, sume hé ontent to gytsunge, sume hé arærð to modignysse, sume hé þurh graman totwæmð, and mid mislicum costnungum gastlice ofslihð. Ac se hyra ne bið naðor ne mid ware ne mid lufe astyred, ac flyhð, forðan þe hé smeað embe ða woruldlican hyðða, and lǽt to gymeleaste þære sceapa lyre. Ne flyhð he na mid lichaman, ac mid mode. He flyhð, forðan þe hé geseh unrihtwisnysse and suwade. Hé flyhð forðan ðe he is hyra, and ná hyrde, swilce hit swa gecweden sy, Ne mæg se standan ongean fræcednyssa þæra sceapa, seðe ne gymð þæra sceapa mid lufe, actylað his sylfes; þæt is þæt hé lufað þa eorðlican gestreon, and na Godes folc.
"The hireling fleeth when he seeth the wolf." He is a hireling and not a shepherd, who is engaged in worldly things, and loves dignity and perishable rewards, and has no inward love for God's sheep. He takes heed of treasures, and rejoices in dignity, and has his reward in this life, and will be cut off from the everlasting reward. Thou knowest not who is a hireling, who a shepherd, before the wolf comes; but the wolf makes manifest in what manner he watches the sheep. The wolf comes to the sheep, and some he devours, some he scatters, when the fierce devil instigates christian men, some to adultery, some he inflames to covetousness, some he lifts up to pride, some through anger he divides, and with divers temptations spiritually slays: for the hireling is excited neither by care nor love, but flees, because he considers worldly advantages, and leaves unheeded the loss of the sheep. He flees not with body, but with mind. He flees because he saw iniquity and held silence. He flees because he is a hireling and not a shepherd, as though it were so said, He cannot stand against the perils of the sheep, who guardeth not the sheep with love, but providethfor himself; that is, he loves worldly gain, and not God's folk.
Wulf bið eac se unrihtwisa rica, ðe bereafað þa cristenan, and ða eadmodan mid his riccetere ofsitt: ac se hyra, oððe se médgylda ne gedyrstlæcð þæt he his unrihtwisnysse wiðstande, þæt he ne forleose his wurðmynt, and ða woruldlican gestreon ðe he lufað swiðor ðonne þa cristenan menn. Be ðisum awrát se wítega Ezechiel, þus cweðende, "Ge hyrdas, gehyrað Godes word: Mine scép sint tostencte ðurh eowre gymeleaste, and sind abítene. Ge cariað embe eowerne bigleofan, and ná embe þæra sceapa; forði ic wille ofgán ða scép æt eowrum handum; and ic do þæt ge geswícað þære wícan, and ic wylle ahreddan mine eowde wið eow. Ic sylf wylle gadrian mine scép þe wæron tostencte, and ic wylle hi healdan on genihtsumere læse: þæt þæt losode þæt ic wylle sécan and ongean lædan; þæt þæt alefed wæs, þæt ic gehæle; þæt untrume ic wylle getrymman, and þæt strange gehealdan, and ic hí læswige on dome and on rihtwisnysse."
The unrighteous powerful man also is a wolf, who robs christians, and oppresses the humble with his power: for the hireling, or the mercenary, dares not withstand his unrighteousness lest he lose his dignity, and the worldly gain which he loves more than christian men. Concerning this the prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God: My sheep are scattered through your heedlessness, and are devoured. Ye care for your own sustenance, and not for that of the sheep; therefore I will require the sheep at your hands, and I will cause you to depart from the fold, and I will deliver my flock from you. I myself will gather my sheep that were scattered, and I will feed them in an abundant pasture: that which was lost I will seek and bring again; that which was maimed I will heal; the sick I will strengthen, and feed the strong, and I will pasture them in judgement and in righteousness."
Þas word spræc God þurh ðone wítegan Ezechiel, be láreowum and be his folce. Ge sceolon beon geornfulle to eower agenre ðearfe, þeah hit swa getimige þæt se láreow gimeleas beo, and doð swa swa Crist tæhte, "Gif se láreow wel tǽce and yfele bysnige, doð swa swa he tæcð, and na be ðam þe hé bysnað." Se Hælend cwæð be him, "Ic eom gód hyrde, and ic oncnawe mine scép, and hí oncnawað me." Þæt is, ic lufige hí, and hí lufiað me. Se ðe ne lufað soðfæstnysse, ne oncneow he na gyt God. Ac behealde ge hwæðer ge sind Godes scép, hwæðer ge hine gyt oncneowon, hwæðer ge mid soðfæstnysse hine lufiað. Hé cwæð, "Swa swa min Fæder oncnǽwð me, and ic oncnáwe hine, and ic sylle min agen lif for minum sceapum." He oncnǽwð his Fæder ðurh hine sylfne, and we oncnawað þurh hine. Mid þære lufe þe hé wolde for mancynne sweltan, mid þære hé cyðde hú micclan hé lufað his Fæder. He cwæð, "Ic hæbbe oðre scép þe ne sind na of ðisre eowde, and ða ic sceal lædan,and hi gehyrað mine stemne, and sceal beon án eowd, and án hyrde."
These words spake God through the prophet Ezechiel, concerning teachers and concerning his people. Ye should be zealous for your own need (though it so happen that the teacher be heedless), and do as Christ taught, "If the teacher teach well, and give evil example, do as he teacheth, and not according to his example." Jesus says of himself, "I am a good shepherd, and I know my sheep, and they know me." That is, I love them, and they love me. He who loves not truth, he yet knows not God. But consider whether ye are God's sheep, whether ye yet know him, whether ye with truth love him. He said, "As my Father knoweth me, I also know him, and I give my own life for my sheep." He knows his Father through himself, and we know him through him. With that love with which he would die for mankind, he manifested how greatly he loves his Father. He said, "I have other sheep which are not of this fold, and those Ishall bring, and they will hear my voice, and there shall be one fold and one shepherd."
Þis hé spræc on Iudea-lande: ðær wæs án eowd of ðam mannum þe on God belyfdon on ðam leodscipe. Þa oðre scép syndon þa þe of eallum oðrum eardum to Gode búgað; and Crist hí gebrincð ealle on ánre eowde on ðam ecan life. Manega sind hyrdas under Criste, and ðeah-hwæðere he is ána heora ealra Hyrde, seðe leofað and rixað mid Fæder and mid Halgum Gaste, á on ecnysse. Amen.
This he spake in the land of Juda: there was a fold of men who believed in God in that nation. The other sheep are those of all other countries who incline to God; and Christ will bring them all to one fold in eternal life. Many are the shepherds under Christ, and yet he alone is Shepherd of them all, who liveth and ruleth with the Father and with the Holy Ghost ever to eternity. Amen.
Ðas dagas synd gehateneLetaniae, þæt sint,Gebed-dagas. On ðisum dagum we sceolon gebiddan ure eorðlicra wæstma genihtsumnysse, and us sylfum gesundfulnysse and sibbe, and, þæt gýt mare is, ure synna forgyfenysse.
These days are calledLitaniæ, that is,Prayer-days. On these days we should pray for abundance of our earthly fruits, and health for ourselves, and peace, and, what is yet more, forgiveness of our sins.
We rædað on bócum, þæt ðeos gehealdsumnys wurde arǽred on ðone timan ðe gelámp on anre byrig, ðe Uigenna is gecweden, micel eorð-styrung, and feollon cyrcan and hús, and comon wilde beran and wulfas, and abíton ðæs folces micelne dǽl, and þæs cynges botl wearð mid heofonlicum fyre forbærned. Þa bead se biscop Mamertus ðreora daga fæsten, and seo gedreccednys ða geswac; and se gewuna ðæs fæstenes ðurhwunað gehwær on geleaffulre gelaðunge.
We read in books, that this observance was established at the time when there happened in a city, which is called Vienna, a great earthquake, and churches and houses fell, and there came wild bears and wolves, and devoured a large portion of the people, and the king's palace was burnt with heavenly fire. Then the bishop Mamertus commanded a fast of three days, and the affliction ceased; and the custom of the fast continues everywhere in the faithful church.
Hí namon þa bysne ðæs fæstenys æt ðam Niniueiscan folce. Þæt folc wæs swiðe fyrenful: þa wolde God hí fordón, ac hí gegladodon hine mid heora behreowsunge. God spræc to anum wítegan, se wæs Ionas geháten, "Far to ðære byrig Niniuen, and boda ðær ða word þe ic þe secge. Þa wearð se wítega afyrht, and wolde forfleon Godes gesihðe, ac hé ne mihte. Ferde ða to sǽ, and stah on scip. Ðaða þa scypmen comon ut on sǽ, þa sende him God to micelnewind and hreohnysse, swa þæt hí wæron órwene heora lífes. Hi ða wurpon heora waru oforbord, and se wítega læg and slép. Hi wurpon ða tán betweox him, and bædon þæt God sceolde geswutulian hwanon him þæt ungelimp become. Þa com ðæs wítegan tá upp. Hi axodon hine, Hwæt hé wære, oððe hú hé faran wolde? He cwæð, þæt hé wære Godes ðeow, seðe gesceop sǽ and lánd, and þæt hé fleon wolde of Godes gesihðe. Hí cwædon, Hú do we ymbe ðe? Hé andwyrde, Weorpað me oforbord, þonne geswicð þeos gedreccednys. Hí ða swa dydon, and seo hreohnys wearð gestilled, and hí offrodon Gode heora lác, and tugon forð."
They took the example of the fast from the people of Nineveh. That people was very sinful: then would God destroy them, but they appeased him with their penitence. God spake to a prophet who was called Jonah, "Go to the city of Nineveh, and announce there the words which I say to thee. Then was the prophet afraid, and would flee from God's presence, but he could not. He went to the sea, and entered a ship. When the shipmen came out to sea, Godsent to them a great wind and tempest, so that they were hopeless of their lives. They therefore cast their wares overboard, and the prophet lay and slept. They then cast lots among them, and prayed that God would manifest to them whence that affliction came upon them. Then the prophet's lot came up. They asked him who he was, or how he would go? He said that he was a servant of God, who created sea and land, and that he would flee from God's presence. They said, How shall we do regarding thee? He answered, Cast me overboard, then will this affliction cease. They then did so, and the tempest was stilled, and they offered their gifts to God, and went on their course."
God ða gegearcode ænne hwǽl, and hé forswealh þone wítegan, and abǽr hine to ðam lande þe he tó sceolde, and hine ðær út-aspáw. Þa com eft Godes wórd to ðam wítegan, and cwæð, "Arís nu, and ga to ðære mycelan byrig Niniuén, and boda swa swa ic ðe ær sæde." He ferde, and bodode, þæt him wæs Godes grama ónsigende, gif hí to Gode bugan noldon. Ða arás se cyning of his cynesetle, and awearp his deorwyrðe reaf, and dyde hæran to his lice, and axan uppan his heafod, and bead þæt ælc man swa dón sceolde; and ægðer ge men ge ða sucendan cild and eac ða nytenu ne onbyrigdon nanes ðinges binnan ðrim dagum. Þa, ðurh þa gecyrrednysse, þæt hí yfeles geswicon, and ðurh þæt strange fæsten, him gemildsode God, and nolde hi fordón, swa swa he ǽr þa twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlicum fyre forbærnde.
God then prepared a whale, and it swallowed up the prophet, and bare him to the land to which he should go, and there vomited him out. Then again came the word of God to the prophet, and said, "Arise now, and go to the great city Nineveh, and preach as I before said to thee." He went and preached, that God's anger was about to descend on them, if they would not incline to God. Then, the king arose from his throne, and cast off his precious robes, and put sackcloth on his body, and ashes upon his head, and commanded that every man should so do; and that both men and sucking children and also the cattle should not taste of anything within three days. Then through that conversion, that they desisted from evil, and through that strict fast, God had mercy on them, and would not destroy them, as he had before, for their crimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with heavenly fire.
We sceolon eac on ðissum dagum begán ure gebedu, and fyligan urum haligdome ut and inn, and ðone Ælmihtigan God mid geornfulnysse herian. We wyllað nu þis godspel eow gereccan, þe her nu geræd wæs: "Quis uestrum habebit amicum:" et reliqua. "Se Hælend cwæð to his leorning-cnihtum, Hwilc eower is þe hæfð sumne freond, and gæð him to on middere nihte, and cwyð": et reliqua.
We also on these days should offer up our prayers, and follow our relics out and in, and with fervour praise Almighty God. We will now expound to you this gospel which has just been read: "Quis vestrum habebit amicum": et reliqua. "Jesus said to his disciples, Which of you who hath a friend, and goeth to him at midnight, and saith," etc.
Se halga Augustinus trahtnode þis godspel, and cwæð, þæt seo niht getacnode þa nytennysse þisre worulde. Þeos woruld is afylled mid nytennysse. Nu sceal forði gehwá arisan of ðære nytennysse, and gan to his frynd, þæt is, þæt he sceal gebugan to Criste mid ealre geornfulnysse, and biddan þæra ðreora hlafa, þæt is, geleafan þære Halgan Ðrynnysse. Se Ælmihtiga Fæder is God, and his Sunu is Ælmihtig God, and se Halga Gast is Ælmihtig God; na ðry Godas, ac hí ealle án Ælmihtig God untodæledlic. Þonne ðu becymst to ðisum ðrym hlafum, þæt is, to andgite ðære Halgan Ðrynnysse, þonne hæfst ðu on ðam geleafan líf and fódan ðinre sawle, and miht oðerne cuman eac mid ðam fedan, þæt is, ðu miht tæcan ðone geleafan oðrum frynd þe þe ðæs bitt. He cwæð, 'cuma,' forðan ðe we ealle sind cuman on ðisum life, and ure eard nis na her; ac we sind her swilce wegferende menn; án cymð, oðer færð; se bið acenned, se oðer forðfærð and rymð him setl. Nu sceal gehwá forði gewilnian þæs geleafan þære Halgan Ðrynnysse, forðan ðe se geleafa hine gebrincð to ðam ecan life.
Saint Augustine expounded this gospel, and said, that the night betokened the ignorance of this world. This world is filled with ignorance. Now therefore should everyone arise from that ignorance, and go to his friend, that is, he should incline to Christ with all fervour, and pray for the three loaves, that is, belief in the Holy Trinity. The Almighty Father is God, and his Son is Almighty God, and the Holy Ghost is Almighty God; not three Gods, but they all one Almighty God indivisible. When thou comest to those three loaves, that is, to an understanding of the Holy Trinity, then hast thou, in that belief, life and food for thy soul, and mayest therewith feed another stranger also, that is, thou mayest teach the faith to another friend who shall ask it of thee. He said a 'stranger,' because we are all strangers in this life, and our country is not here; but we are here as wayfaring men; one comes, another goes; this is born, the other departs and yields up his seat to him. Now therefore should everyone desire faith in the Holy Trinity, for that faith will bring him to everlasting life.
We wyllað eft embe ðone geleafan swiðor sprecan, forðan ðe ðises godspelles traht hæfð gódne tige. Se hiredes ealdor, þe wæs on his reste gebroht mid his cildum, is Crist, þe sitt on heofonum mid his apostolum, and mid martyrum, and mid eallum þam halgum, þe he on ðisum life gefette. We sceolon clypigan to Criste, and biddan ðæra ðreora hlafa. Þeah hé ús þærrihte ne getiðige, ne sceole we forði þære bene geswican. He elcað, and wyle hwæðere forgyfan. Þi hé elcað, þæt we sceolon beon oflyste, and deorwyrðlice healdan Godes gife. Swa hwæt swa man eaðelice begyt, þæt ne bið na swa deorwyrðe swa þæt þæt earfoðlice bið begyten. Se Hælend cwæð, "Gif he ðurhwunað cnucigende, þonne arist se hiredes ealdor, for ðæs oðres onhrope, and him getiðað þæs ðe he bitt, na for freondrædene, ac for his unstilnysse." Þi he cwæð, "Na for freondrædene," forðan ðe nán man nære wyrðe ne þæs geleafan ne ðæs ecan lifes, gif Godes mildheortnys næreðe mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, forðan ðe hé wile us tiðian, swa swa he sylf cwæð, "Biddað, and eow bið forgifen; secað, and ge gemetað; cnuciað, and eow bið geopenod." Ælc ðæra ðe geornlice bitt, and þære bene ne geswicð, þam getiðað God þæs ecan lifes.
We will again speak more concerning faith, because the exposition of this gospel has a good deduction. The master of the family, who was gone to rest with his children, is Christ, who sits in heaven with his apostles, and with martyrs, and with all the saints whom he fetched in this life. We should call to Christ, and pray for the three loaves. Though he do not forthwith grant them to us, we should not on that account desist from prayer. He delays, and yet will give. He delays, that we may be desirous, and dearly hold the grace of God. Whatsoever a man gets easily is not so precious as that which is gotten with difficulty. Jesus said, "If he continue knocking, the master of the family will arise, because of the other's importunity, and grant him what he asks, not for friendship, but for his clamour." He said, "Not for friendship," because no man were worthy either of that faith, or of eternal life, if God's mercy were not thegreater towards mankind. We should knock, and call to Christ, because he will give to us, as he himself said, "Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you." To everyone who fervently asks, and ceases not from prayer, God will grant everlasting life.
He cwæð þa oðer bigspel. "Hwilc fæder wile syllan his cilde stán, gif hit hine hlafes bitt? oþþe næddran, gif hit fisces bitt? oððe þone wyrm ðrowend, gif hit æges bitt?" God is ure Fæder þurh his mildheortnysse, and se fisc getacnað geleafan, and þæt æig ðone halgan hiht, se hláf ða soðan lufe. Þas ðreo ðing forgifð God his gecorenum; forðan ðe nan man ne mæg habban Godes rice, butan he hæbbe ðas ðreo ðing. He sceal rihtlice gelyfan, and habban hiht to Gode, and soðe lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se fisc getacnað geleafan, forðan ðe his gecynd is, swa hine swiðor ða yða wealcað, swa he strengra bið, and swiðor batað. Swa eac se geleaffulla man, swa he swiðor bið geswenct for his geleafan, swa se geleafa strengra bið, þær ðær hé æltæwe bið. Gif hé abryð on ðære ehtnysse, he ne bið þonne geleafa, ac bið híwung. Þæt æig getacnað hiht, forði ðe fugelas ne tymað swa swa oðre nytenu, ac ærest hit bið æig, and seo modor siððan mid hihte bret þæt æig to bridde. Swa eac ure hiht ne becom na gyt to ðam ðe he hopað, ac is swilce hé sy æig. Þonne he hæfð þæt him behaten is, he bið fugel. Hláf getacnað þa soðan lufe, seo is ealra mægna mæst, swa swa se hláf bið ealra metta fyrmest. Micel mægen is geleafa, and micel is se soða hiht; þeah-hwæðere seo lufu hi oferswið, forðan ðe heo bið á on ecnysse, and ða oðre twa geendiað. We gelyfað nu on God, and we hopiað to him: eft þonne we becumað to his ríce, swa swa he us behet, þonne bið se geleafa geendod, forðan ðe we geseoð þonne þæt we nu gelyfað. Ure hiht bið eac geendod, forðan ðe we beoð hæbbende ðæs ðe we ær hopedon; ac seo lufu ne ateorað næfre: nu is heo forði heora selest.
He then said another parable. "What father will give his child a stone, if he ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he ask for an egg?" God is our Father through his mercy, and the fish betokens faith, and the egg holy hope, the bread true love. These three things God gives to his chosen; for no man can have God's kingdom, unless he have these three things. He must rightly believe, and have hope in God, and true love to God and to men, if he will come to God's kingdom. The fish betokens faith, because its nature is, that the more it is tossed by the waves, the stronger it is, and the more vigorously it strikes. In like manner the believing man, the more he is afflicted for his faith, the stronger will be his faith, wherever it is sound. If it sink under persecution, it is then not faith, but is hypocrisy. The egg betokens hope, seeing that birds teem not like other animals, but first it is an egg, and the mother then with hope cherishes the egg to a young bird. In like manner our hope comes not yet to that which it hopes, but is, as it were, an egg. When it has that which is promised it, it is a bird. Bread betokens true love, which of all virtues is greatest, as bread is of all food the principal. Faith is a great virtue, and a great virtue is true hope; yet love excels them, forasmuch as it is ever to eternity, and the other two will end. We now believe in God, and we hope in him: but after we come to his kingdom, as he has promised us, then will faith be ended, for we shall then see what we now believe. Our hope will also be ended, because we shall be in possession of what we had previously hoped for; but love will never decay: therefore is it the most excellent of them.
Seo næddre is geset on ðam godspelle ongean ðone fisc. On næddran híwe beswác se deofol Adam; and æfre hé winð nu ongean urne geleafan: ac seo gescyldnys is æt urum Fæder gelang. Se wyrm ðrowend, þe is geset ongean þæt æig, is ættren, and slihð mid þam tægle to deaðe. Þa ðing ðe we geseoð on ðisum lífe, ða sind ateorigendlice; þa ðe we ne geseoð, and us sind behátene, hi sind éce: strece ðærto þinne hiht, and anbida oðþæt ðu hi hæbbe. Ne loca ðu underbæc; ondræd þe ðone ðrowend þe geǽttrað mid þam tægle. Se man locað underbæc, þe geortruwað Godes mildheortnysse; þonne bið his hiht geættrod mid þæs ðrowendes tægle. Ac we sceolon æigðer ge on earfoðnyssum, ge on gelimpe and on ungelimpe, cweðan, swa swa se witega cwæð, "Ic herige minne Drihten on ælcne tíman." Getimige ús tela on lichaman, getimige ús untela, symle we sceolon þæs Gode ðancian, and his naman bletsian; þonne bið ure hiht gehealden wið þæs wyrmes slege.
The serpent is placed in the gospel in opposition to the fish. In a serpent's form the devil deceived Adam; and he is now ever striving against our faith: but our protection is in the hand of our Father. The scorpion, which is set in opposition to the egg, is venomous, and stings with its tail to death. Those things which we see in this life are perishable; those which we see not, and which are promised to us are eternal: stretch thereto thy hope, and wait until thou have them. Look not behind; dread the scorpion which envenoms with its tail. The man looks behind, who despairs of God's mercy; then is his hope envenomed by the scorpion's tail. But we should both in difficulties, and in chances and in mischances, say as the prophet said, "I will praise the Lord at every time." Betide us good in body, betide us evil, we ought ever to thank God, and bless his name; then will our hope be preserved from the scorpion's sting.
Stán is gesett ongean ðone hláf, forðan ðe heardmodnys is wiðerræde soðre lufe. Heardheort bið se mann, ðe nele þurh lufe oðrum fremigan, þær ðær hé mæg. Þæt godspel cwæð, "Gif ge cunnon, þa ðe yfele sind, syllan ða gódnysse eowrum bearnum, hu micele swiðor wile eower Heofonlica Fæder forgyfan gódne gast him biddendum." Hwæt sind ða gód þe men syllað heora cildum? Hwilwendlice gódnyssa, swylce swa þæt godspel hrepode, hláf, and fisc, and æig. Góde sind þas ðing be heora mæðe, forðan ðe se eorðlica lichama behofað þæs fodan. Nu ge, gleawe men, nellað syllan eowrum cildum næddran for fisce, nele eac ure Heofonlica Fæder us syllan þæs deofles geleaflæste, gif we hine biddað þæt he ús sylle soðne geleafan. And ðu nelt syllan ðinum bearne þrowend for ǽge, nele eac God us syllan orwenysse for hihte. And ðu nelt ðinum bearne syllan stán for hláfe, nele eac God us syllan heardheortnysse for soðre lufe. Ac se goda Heofonlica Fæder forgifð us geleafan, andhiht, and ða soðan lufe, and deð þæt we habbað gódne gast, þæt is, gódne willan.
A stone is set in opposition to bread, because hardness of mind is contrary to true love. Hardhearted is the man who will not through love promote the welfare of others where he can. The gospel says, "If ye can, who are evil, give to your children what is good, how much more will your Heavenly Father give a good spirit to those asking him?" What are the good things that men give to their children? Transitory goods, such as the gospel touched on, bread, and fish, and an egg. These things are good in their degree, because the earthly body requires food. Now ye, prudent men, will not give your children a serpent for a fish, nor also will your Heavenly Father give us the devil's unbelief, if we pray to him to give us true faith. And thou wilt not give thy child a scorpion for an egg, nor also will God give us despair for hope. And thou wilt not give thy child a stone for bread, nor also will God give us hardheartedness for true love. But the good Heavenly Father will give us faith, and hope, andtrue love, and will cause us to have a good spirit, that is, good will.
Us is to smeagenne þæt word þe he cwæð, "Ge ðe sind yfele." Yfele we sind, ac we habbað gódne Fæder. We habbað gehyred urne naman, "Ge ðe synt yfele." Ac hwá is ure Fæder? Se Ælmihtiga God. And hwilcera manna Fæder is he? Swutelice hit is gesǽd, yfelra manna. And hwilc is se Fæder? Be ðam þe is gecweden, "Nis nan man gód butan Gode anum." Se ðe æfre is gód, he brincð us yfele to gódum mannum, gif we bugað fram yfele, and doð gód. Gód wæs se man gesceapen Adam, ac ðurh his agenne cyre, and deofles tihtinge, he wearð yfel, and eal his ofspring. Se ðe synful bið, he bið yfel, and nán man nis on lífe butan sumere synne. Ac ure góda Fæder us geclænsað and gehælð, swa swa se witega cwæð, "Drihten, gehæl me, and ic beo gehæled; geheald þu me, and ic beo gehealden."
We have to consider the words which he said, "Ye who are evil." We are evil, but we have a good Father. We have heard our name, "Ye who are evil." But who is our Father? The Almighty God. And of what men is he the Father? It is manifestly said, of evil men. And of what kind is the Father? Of whom it is said, "No one is good save God only." He who ever is good will bring us who are evil to be good men, if we will eschew evil and do good. The man Adam was created good, but by his own election and the instigation of the devil, he and all his offspring became evil. He who is sinful is evil, and there is no man in life without some sin. But our good Father will cleanse and heal us, as the prophet said, "Lord, heal me, and I shall be healed; preserve thou me, and I shall be preserved."
Se ðe gód beon wile, clypige to ðam þe æfre is gód, þæt he hine gódne gewyrce. Se man hæfð gold, þæt is gód be his mæðe: he hæfð land and welan, þa sint góde. Ac ne bið se man gód þurh ðas ðing, butan he mid þam gód wyrce, swa swa se witega cwæð, "He aspende his ðing, and todælde ðearfum, and his rihtwisnys wunað á on worulde." He gewanode his feoh and geihte his rihtwisnysse. He gewanode þæt he forlætan sceal, and þæt bið geiht þæt þæt he habban sceal on ecnysse. Þu herast ðone mancgere ðe begytt gold mid leade, and nelt herigan ðone ðe begytt rihtwisnysse and heofonan rice mid brosnigendlicum feo. Se ríca and se ðearfa sind wegferende on ðisre worulde. Nu berð se ríca swære byrðene his gestreona, and se ðearfa gæð æmtig. Se ríca berð mare þonne he behófige to his formettum, se oðer berð æmtigne pusan. Forði sceal se ríca dælan his byrðene wið þone ðearfan, þonne wanað he ða byrðene his synna, and ðam þearfan gehelpð. Ealle we sind Godes þearfan; uton forði oncnawan þa ðearfan þe us biddað, þætGod oncnawe us, þonne we hine biddað ure neoda. Hwæt sind þa ðe us biddað? Earme men, and tiddre, and deadlice. Æt hwam biddað hí? Æt earmum mannum, and tiddrum, and deadlicum. Butan þam æhtum, gelice sind þa þe ðær biddað, and ðaðe hí ætbiddað. Hú mihtu for sceame æniges ðinges æt Gode biddan, gif ðu forwyrnst ðinum gelícan þæs ðe ðu foreaðelice him getiðian miht? Ac se ríca besihð on his pællenum gyrlum, and cwyð, 'Nis se loddere mid his tættecon mín gelíca.' Ac se apostol Paulus hine nebbað mid þisum wordum, "Ne brohte we nán ðing to ðisum middangearde, ne we nán ðing heonon mid ús lædan ne magon."
Let him who desires to be good call to him who ever is good, that he make him good. A man has gold, that is good in its kind: he has land and riches, they are good. But the man is not good through these things, unless he do good with them, as the prophet said, "He distributed his wealth, and divided it among the poor, and his righteousness continueth for ever." He diminished his money, and increased his righteousness. He diminished that which he must leave, and that will be increased which he shall have to eternity. Thou praisest the merchant who gets gold for lead, and wilt not praise him who gets righteousness and the kingdom of heaven for perishable money. The rich and the poor are wayfarers in this world. The rich now bears the heavy burthen of his treasures, and the poor goes empty. The rich bears more provisions for his journey than he requires, the other bears an empty scrip. Therefore should the rich share his burthen with the poor; then will he lessen the burthen of his sins, and help the poor. We are all God's poor; let us therefore acknowledge the poor who ask of us, that Godmay acknowledge us, when we ask our needs of him. Who are those that ask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor, and feeble, and mortal. Except the possessions, alike are those who ask and those of whom they ask. How canst thou for shame ask anything of God, if thou refuse to thy fellow that which thou canst most easily grant him? But the rich looks on his purple garments, and says, 'The wretch with his rags is not my fellow.' But the apostle Paul beards him with these words, "We brought nothing to this world, nor may we take with us anything hence."
Gif ríce wíf, and earm acennað togædere, gangon hí aweig; nast ðu hwæðer bið þæs rícan wífan cild, hwæðer þæs earman. Eft, gif man openað deaddra manna byrgynu, nast ðu hwæðer beoð þæs rícan mannes bán, hwæðer þæs ðearfan. Ac seo gytsung is ealra yfelra ðinga wyrtruma; and þa ðe fyligað þære gytsunge, hí dweliað fram Godes geleafan, and hi befeallað on mislice costnunga and derigendlice lustas, ðe hi besencað on forwyrd. Oðer is þæt hwá ríce beo, gif his yldran him æhta becwædon; oðer is, gif hwá þurh gytsunge ríce gewurðe. Þises mannes gytsung is gewreht wið God, na ðæs oðres æht, gif his heorte ne bið ontend mid þære gytsunge. Swilcum mannum bebead se apostol Paulus, "Bebeodað þam ricum þæt hí ne modigan, ne hí ne hópian on heora ungewissum welan; ac beon hí rice on godum weorcum, and syllan Godes ðearfum mid cystigum mode, and God him forgylt mid hundfealdum swa hwæt swa he deð þam earman for his lufon."
If a rich woman, and a poor one bring forth together, let them go away; thou knowest not which is the rich woman's child, which the poor one's. Again, if we open the graves of dead men, thou knowest not which are the rich man's bones, which the poor one's. But covetousness is of all evil things the root, and those who follow covetousness swerve from God's faith, and fall into divers temptations, and pernicious lusts, which sink them into perdition. It is one thing, that a man be rich, if his parents have bequeathed him possessions; another thing, if any one become rich through covetousness. The covetousness of the latter is accused before God, not the other's wealth, if his heart be not inflamed with covetousness. For such men the apostle Paul enjoined, "Enjoin the rich that they be not proud, and that they hope not in their uncertain wealth; but let them be rich in good works, and give to God's poor with bountiful spirit, and God will requite them an hundredfold for whatsoever they do for the poor for love of him."
Se ríca and se þearfa sind him betwynan nyd-behefe. Se welega is geworht for ðan ðearfan, and se ðearfa for þan welegan. Þam spedigum gedafenað þæt he spende and dæle; ðam wædlan gedafenað þæt he gebidde for ðane dælere. Se earma is se weg þe læt us to Godes rice. Mare sylð seðearfa þam rícan þonne he æt him nime. Se ríca him sylð þone hláf ðe bið to meoxe awend, and se ðearfa sylð þam rícan þæt éce líf: na hé swa-ðeah, ac Crist, seðe þus cwæð, "Þæt þæt ge doð anum ðearfan on mínum naman, þæt ge doð me sylfum," seðe leofað and rixað mid Fæder and mid Halgum Gaste á butan ende. Amen.
The rich and the poor are needful to each other. The wealthy is made for the poor, and the poor for the wealthy. It is incumbent on the affluent, that he scatter and distribute; on the indigent it is incumbent, that he pray for the distributor. The poor is the way that leads us to the kingdom of God. The poor gives to the rich more than hereceives from him. The rich gives him bread that will be turned to ordure, and the poor gives to the rich everlasting life: yet not he, but Christ, who thus said, "That which ye do for the poor in my name, that ye do for myself," who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.