Missus est Gabrihel Angelus: et reliqua.
Our Almighty Creator, who created all creatures, without any matter through
his wisdom, and through his will animated them, he created mankind that
they might with obedience and humility merit those heavenly honours which
the devil through pride had forfeited. Then was man deceived by the devil's
wiles, so that he brake the command of his Creator, and was, with all his
offspring, delivered to the devil into hell-torment. Then, nevertheless,
the Almighty God was grieved for the miseries of all mankind, and he
meditated how he might redeem his handiwork from the power of the devil;
for he took pity on man, because he had been deceived by the wiles of the
devil. But he had no pity for the devil's fall, because he had not been
misled by any instigation, but had himself devised the presumption through
which he fell; and he therefore, to all eternity, dwelleth in perdition, a
bloodthirsty devil.
Then from the beginning of mankind the Almighty God made known, sometimes
by signs, sometimes by prophecies, that he would redeem mankind through him
with whom he had made all creatures, through his own Son. Now there were
very many prophecies recorded in the holy writings, before the Son of God
assumed human nature. Some were prophesied of the blessed Mary. One of
these prophecies is of Isaiah, who wrote, among his prophecies, thus
saying, "Behold, a virgin shall conceive, and bring forth a son, and his
name shall be called Emanuel," that is interpreted in our {195} tongue,
_God is with us_. Also Ezechiel the prophet saw in his prophecy a closed
gate in the house of God, and an angel said to him, "This gate shall be
opened to no man, for the Lord only will go in by that gate, and again go
out, and it shall be shut for ever." That closed gate in the house of God
betokened the holy maidenhood of the blessed Mary. The Lord, of all lords
Lord, that is Christ, entered her womb, and through her was brought forth
in human nature, and that gate is shut for ever; that is, Mary was a virgin
before the birth, and a virgin at the birth, and a virgin after the birth.
The prophecies of the birth of Christ and the virginity of the blessed Mary
are recorded very frequently in the old law, and he who searches will there
find them in great abundance. Also the apostle Paul said, "When the
fullness of times came, then God sent his Son for the redemption of
mankind." The glorious mission was on this day fulfilled, as the book of
Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from
God to the Galilean city Nazareth, to the maiden who was called Mary, and
she sprang from the race of David, the great king, and she was wedded to
the righteous Joseph," etc.
The beginning of our redemption we heard in this daily lecture, through
which we have cast off pernicious age, and are accounted among the children
of God, through Christ's incarnation. A very fitting beginning of human
redemption was that when the angel was sent from God to the virgin, to
announce the birth of God through her; because the first cause of man's
perdition was when the devil sent another devil, in likeness of a serpent,
to the first-created woman Eve, for the purpose of deceiving her. Death and
perdition befell us through a woman, and afterwards life and salvation came
to us through a woman.
The archangel, who announced the birth of Christ, was {197} called Gabriel,
which is interpreted, _God's strength_, which he announced was to come, and
which the psalmist praised in these words, "The Lord is strong and mighty
in battle." In the battle, without doubt, in which Jesus overcame the
devil, and took from him the world.
"Mary was wedded to the righteous Joseph." Why would God be born of a
wedded virgin? For a great reason, and also of necessity. The Jewish
people, at that time, held God's law: the old law directed, that every
woman who had a child out of lawful wedlock should be stoned. Now,
therefore, if Mary had been unmarried, and had a child, the Jewish people,
according to God's law, would have stoned her with stones. Therefore was
she, by the providence of God, married to that righteous man, and everyone
imagined that he was the child's father, but he was not. But when Joseph
understood that Mary was with child, he was sad, and would not approach
her, but thought that he would privily dismiss her. While Joseph was
meditating this God's angel came to him, and commanded him, that he should
have care both of the mother and of the child, and said, that the child was
of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not
the father of Christ, but he is named to the accomplishment of Christ's
humanity; for he is the Will and Love of the Father and of the Son. Now the
humanity was effected through the Great Will, and is, nevertheless, the
indivisible work of the Three. They are three in persons, Father, and Son,
and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as
the angel had commanded him, had care both of Mary and of the child, and
was her witness that she was a virgin; and was Christ's foster-father, and
with his support and comfort served him in everything in his human state.
The angel greeted Mary, and said, that she was filled with God's grace, and
that God was with her, and she was blessed among women. Verily she was
filled with God's grace, for {199} it was permitted her to bear him who
instituted all grace and all truth. God was with her, for he was shut in
her womb who compasses the whole earth with one hand. And she was blessed
among women, for she, without female example, with the beauty of
maidenhood, was mother of the Almighty God.
The angel encouraged her with his words, and said to her, "Behold thou
shalt conceive, and thou shalt bear a Son." Acknowledge now, through these
words, a true man, born of a maiden body. His name was Jesus, that is
_Saviour_, for he shall save all those who rightly believe in him. "He
shall be great, and he shall be called the Son of the Highest." Believe
now, through these words, that he is true God of true God, and co-eternal
with his Father, of whom he was ever begotten without beginning. Christ
held David's throne, not bodily but spiritually, for he is king of all
kings, and ruleth over his chosen people, both over the people of Israel
and over all other nations which abide in the right faith; and Christ will
bring them all to his eternal kingdom. Israel is interpreted, _Seeing God_,
and Jacob is interpreted, _Withering_. Now those men who see God in their
mind, through faith, and those who wither up sins, they belong to God's
kingdom, which shall never fail.
Then said Mary to the angel, "How may that be that I have a child, for I
have known no man? I had resolved to end my life in maidenhood: how can it
then be that I, without connexion with man, shall bring forth?" Then
answered the angel to the virgin, "The Holy Ghost shall come upon thee, and
the power of the Highest shall overshadow thee." Through the efficacy of
the Holy Ghost, as we before said, Christ was born in human nature; and
Mary his mother was overshadowed by the power of the Holy Ghost. How was
she overshadowed? She was so overshadowed that she was purified from, and
shielded against all {201} sins, by the power of the Holy Ghost, and with
heavenly grace filled and hallowed.
The angel said, "The holy thing that shall be born of thee shall be called
the Son of God." Verily all men are, as the prophet said, conceived in
iniquity and born in sins, but our Saviour alone was conceived without
iniquity, and born without sins; and he was holy as soon as he became man,
and perfect God, the Son of the Almighty God, in one person man and God.
Then said Mary to the angel, "I am God's handmaid; let it betide me
according to thy word." Great humility dwelt in her mind, when she thus
cried. She said not, I am the mother of God, or, I am queen of the whole
world, but said, "I am God's handmaid;" as the holy writ admonishes us,
thus saying, "When thou art great, humble thyself in all things, and thou
shalt find grace and reward with God." She said to the angel, "Let it
betide me according to thy word:" that is, Be it as thou sayst, that the
Son of the Almighty God enter my womb, and receive human substance from me,
and proceed from me, for the redemption of the world, as a bridegroom from
his bride-bed.
Thus did our Saviour enter the womb of Mary on this day, which is called
Annunciatio Sanctae Mariae, which is interpreted, THE ANNUNCIATION-DAY OF
MARY; on which day the archangel Gabriel announced to the pure virgin the
advent of God to men through her, and she believed the angel's
announcement, and so with faith received God into her womb, and bare him
until midwinter's mass-day, and then brought him forth in true human
nature, who was ever dwelling in divine nature with his Father and the Holy
Ghost, those three one God indivisible.
Now saith the evangelist, that Mary, after the annunciation of the angel,
went to her cousin Elizabeth, who was the wife of Zacharias. They were both
righteous, and held God's {203} commandments blamelessly. They were both
childless, till they were worn-out persons. But the same angel Gabriel came
to Zacharias six months before he came to Mary, and announced that he
should have a son by his aged wife, John the Baptist. But he believed not
the annunciation of the angel. The angel then said to him, "Since thou wilt
not believe my words, be thou dumb till the child shall be born." And he
was dumb during all that time for his disbelief. "Now came the blessed Mary
to his house, and greeted his wife Elizabeth, her cousin. When the woman
heard the virgin's greeting, the child John rejoiced in his mother's womb,
and the mother was filled with the Holy Ghost, and she cried to Mary with a
loud voice, and said, Thou art blessed among women, and blessed is the
fruit of thy womb. How hath it befallen me, that the mother of my Lord
should come to me? Lo, when the voice of thy greeting sounded in mine ears,
my child rejoiced in my womb, and leaped towards his Lord, whom thou
bearest in thy womb."
The child could not yet with words greet his Lord, but he greeted him with
a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed
the words that were announced to thee from God, and it shall be
accomplished so as it hath been declared to thee." Then forthwith Mary sang
the hymn which we sing in God's church at every evensong, "Magnificat anima
mea Dominum," and so forth to the end. That is "My soul magnifieth the
Lord," etc. It will be tedious for us to expound all this hymn, but we will
shortly run over its most obscure words. "God hath cast the mighty from
their seat:" these are the proud, who lift themselves above their degree.
"And he hath exalted the humble;" as Christ himself said in his gospel,
"Everyone who exalteth himself shall be humbled; and he who humbleth
himself shall be exalted."
"God filleth the hungry with his good things;" as he {205} himself said,
"Blessed are they who are hungry and desirous of righteousness, for they
shall be filled with righteousness." "He hath sent the rich empty away."
Those are the rich, who with pride love earthly riches more than heavenly.
Many rich men thrive to God, those who do as it is written, "The rich man's
wealth is his soul's redemption." His wealth is his soul's redemption, if
he with those transitory treasures buy for himself eternal life, and
heavenly wealth with God. If he neglect this, and place his hope in earthly
wealth, then will God send him away void and empty, from everlasting good.
"God hath received his servant Israel." By that name are betokened all
those who obey God with true humility, whom he receives into his company.
"As he spake to our fathers, Abraham and his offspring for ever." God
promised the patriarch Abraham, that in his race all mankind should be
blessed. From the race of Abraham sprang the blessed Mary, and from Mary
came Christ, according to his human nature, and through Christ shall all
the faithful be blessed. We are not of Abraham's race after the flesh, but
spiritually, as the apostle Paul said, "Verily if ye are christians, then
are ye of Abraham's offspring, and heirs according to the promise." The
last words of this hymn are "For ever;" because our promise, which God hath
promised to us, continueth for ever and ever without end.
Let us now pray the blessed and happy Virgin Mary, that she intercede for
us to her own Son and Creator, Jesus Christ, who governs all things with
the Father and the Holy Ghost, ever to eternity. Amen.
* * * * *
{206} IN DOMINICA PALMARUM.
Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem
Oliueti: et reliqua.
Cristes dhrowung waes geraedd nu beforan ['u]s, ac we willadh eow secgan nu
['ae]rest h['u] h['e] com to dhaere byrig Hierusalem, and genealaehte his
agenum deadhe, and nolde dha throwunge mid fleame forbugan.
"Se Haelend ferde to dhaere byrig Hierusalem, and dhadha h['e] genealaehte
dhaere dune Oliueti, tha sende he his twegen leorning-cnihtas, thus
cwedhende, G['a]dh to dhaere byrig the eow ongean is, and ge gem['e]tadh
thaerrihte get['i]gedne assan and his folan samod: untygadh h['i], and
laedadh to me:" et reliqua.
Tham folce weardh cudh thaet se Haelend araerde lytle aer Lazarum of
deadhe, sedhe laeg stincende feower niht on byrgene: tha comon tha togeanes
Criste the geleaffulle waeron, mid tham wurdhmynte, swa we aer cwaedon.
Comon eac sume dha ungeleaffullan, mid nanum wurdhmynte, ac mid micclum
graman, swa swa Iohannes se Godspellere cwaedh, Thaet "dha heafod-menn
thaes folces smeadon betwux him thaet hi woldon ofslean thone Lazarum, the
Crist of deadhe awrehte; fordhan dhe manega dhaes folces menn gelyfdon on
thone Haelend, thurh dhaes deadan mannes aerist." We wylladh nu fon on
thone traht thissere raedinge.
Tha twegen leorning-cnihtas the Crist sende aefter tham assan, h['i]
getacnodon tha l['a]reowas the God sende mancynne to laerenne. Twegen h['i]
waeron, for dhaere getacnunge the l['a]reow habban sceal. He sceal habban
lare, thaet he mage Godes folc mid wisdome laeran to rihtum geleafan, and
he sceal mid godum weorcum dham folce wel bysnian, and swa mid tham twam
dhingum, thaet is mid lare and godre bysnunge thaet laewede folc gebige
symle to Godes willan.
Se get['i]geda assa and his fola getacniadh twa folc, thaet is Iudeisc and
haedhen: Ic cwedhe, haedhen, fordhi the eal mennisc waes dha-gyt wunigende
on haedhenscipe, buton tham anum {208} Iudeiscan folce, the heold tha
ealdan ['ae] on dham timan. H['i] waeron get['i]gede, fordhan dhe eal
mancyn waes mid synnum bebunden, swa swa se witega cwaedh, "Anra gehwilc
manna is gewridhen mid rapum his synna." Tha sende God his apostolas and
heora aeftergengan to gebundenum mancynne, and het h['i] unt['i]gan, and to
him laedan. H['u] untigdon hi dhone assan and thone folan? H['i] bodedon
dham folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum
heora bodunge getrymdon. Tha abeah thaet folc fram deofles theowdome to
Cristes biggencum, and waeron alysede fram eallum synnum thurh thaet halige
fulluht, and to Criste gelaedde.
Assa is stunt nyten, and unclaene, and toforan odhrum nytenum ungesceadwis,
and byrdhen-strang. Swa waeron men, aer Cristes to-cyme, stunte and
unclaene, dhadha h['i] dheowedon deofolgyldum and mislicum leahtrum, and
bugon to tham anlicnyssum the hi sylfe worhton, and him cwaedon to, "Thu
eart min God." And swa hwilce byrdhene swa him deofol on-besette, tha h['i]
baeron. Ac dhadha Crist com to mancynne, tha awende he ure stuntnysse to
ger['a]de, and ure unclaennysse to claenum dheawum. Se getemeda assa haefde
getacnunge thaes Iudeiscan folces, the waes getemed under thaere ealdan
['ae]. Se wilda fola haefde getacnunge ealles odhres folces, the waes
tha-gyt haedhen and ungetemed; ac h['i] wurdon getemede and geleaffulle
thatha Crist sende his leorning-cnihtas geond ealne middangeard, thus
cwedhende, "Faradh geond ealne middangeard, and laeradh ealle dheoda, and
fulliadh h['i] on naman thaes Faeder, and thaes Suna, and thaes Halgan
Gastes; and beodadh thaet hi healdon ealle dha beboda the ic eow taehte."
Thaera assena hlaford axode, hw['i] h['i] untigdon his assan? Swa eac dha
heafod-men gehwilces leodscipes woldon thwyrlice widhcwedhan Godes bodunge.
Ac dhadha h['i] gesawon thaet tha bydelas gehaeldon, thurh Godes mihte,
healte and blinde, and dumbum spraece forgeafon, and eac dha deadan to life
araerdon, tha ne mihton h['i] widhstandan tham wundrum, ac bugon ealle
endemes to Gode. Cristes leorning-cnihtas cwaedon, "Se {210} Hlaford
beh['o]fadh thaera assena, and sent hi eft ongean." Ne cwaedon h['i] na Ure
Hlaford, ne Dhin Hlaford, ac fordhrihte, Hlaford; fordhon dhe Crist is
ealra hlaforda Hlaford, aegdher ge manna ge ealra gesceafta. Hi cwaedon,
"He sent h['i] eft ongean." We sind gemanode and geladhode to Godes rice,
ac we ne sind na genedde. Thonne we sind geladhode, thonne sind we
untigede; and dhonne we beodh forlaetene to urum agenum cyre, thonne bidh
hit swilce we beon ongean asende. Godes myldheortnys is thaet we untigede
syndon; ac gif we rihtlice lybbadh, thaet bidh aegdher ge Godes gifu ge eac
ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, fordhan dhe
ure agen cyre naefdh naenne fordhgang, buton he beo gefyrdhrod thurh thone
Aelmihtigan.
Ne het Crist him to laedan modigne stedan mid gyldenum geraedum
gefreatewodne, ac thone wacan assan he geceas him to byrdhre; fordhon the
he taehte symle eadmodnysse, and dhurh hine sylfne tha bysne sealde, and
dhus cwaedh, "Leorniadh aet me, thaet ic eom lidhe and swidhe eadmod, and
ge gemetadh reste eowrum sawlum." This waes gewitegod be Criste, and ealle
dha dhing the he dyde, aerdhan the he to men geboren waere.
Si['o]n is an d['u]n, and heo is gecweden, 'Sceawung-stow;' and Hierusalem,
'Sibbe gesihdh.' Si['o]nes dohtor is seo geladhung geleaffulra manna, the
belimpdh to dhaere heofenlican Hierusalem, on thaere is symle sibbe
gesihdh, butan aelcere sace, to dhaere us gebrincdh se Haelend, gif we him
gelaestadh.
Cristes leorning-cnihtas ledon hyra reaf uppan than assan, fordhan the
h['e] nolde on nacedum assan ridan. Reaf getacniadh rihtwisnysse weorc, swa
swa se w['i]tega cwaedh, "Drihten, thine sacerdas sind ymbscrydde mid
rihtwisnysse." Se nacoda assa bidh mid reafum gesadelod, dhonne se idela
man bidh mid wisra l['a]reowa mynegungum and gebisnungum to Godes handa
gefraetwod; and he dhonne byrdh Crist, swa swa se apostol cwaedh, "Ge sind
gebohte mid micclum wurdhe; wuldriadh fordhi, and beradh God on eowrum
lichaman." God we beradh on urum lichaman, fordhan dhe we beodh tempel and
{212} faetels thaes Halgan Gastes, gif we us widh fule leahtras gescyldadh:
be dham cwaedh se ylca apostol swidhe egeslice, "Se dhe gewemdh Godes
tempel, God hine fordedh." Se dhe ne bidh Godes tempel, he bidh deofles
tempel, and byrdh swidhe swaere byrdhene on his baece.
We wylladh secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge
gedon, ac thaet folc haefdh cyre to ceosenne thone to cyninge the him
sylfum licadh: ac sidhdhan he to cyninge gehalgod bidh, thonne haefdh h['e]
anweald ofer thaet folc, and h['i] ne magon his geoc of heora swuran
asceacan. Swa eac gehwilc man haefdh agenne cyre, aerdham the h['e]
syngige, hwedher h['e] wille filian deofles willan, odhdhe widhsacan.
Thonne gif h['e] mid deofles weorcum hine sylfne bebint, dhonne ne maeg he
mid his agenre mihte hine unbindan, buton se Aelmihtiga God mid strangre
handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste
he bidh gebunden, ac thurh Godes mildheortnysse he bidh unbunden, gif he
dha alysednysse eft aet Gode geearnadh.
Thaet folc dhe heora reaf wurpon under thaes assan f['e]t, thaet sind tha
martyras, the for Cristes geleafan sealdon heora agenne lichaman to
tintregum. Sume hi waeron on fyre forbaernde, sume on s['ae] adrencte, and
mid mislicum pinungum acwealde; and sealdon us bysne thaet we ne sceolon,
for nanum ehtnyssum odhdhe earfodhnyssum, urne geleafan forlaetan, and fram
Criste bugan, dhe m['a] dhe h['i] dydon. Menig man is cristen geteald on
sibbe, the wolde swidhe hradhe widhsacan Criste, gif him man bude thaet man
bead tham martyrum: ac his cristendom nis na herigendlic. Ac dhaes mannes
cristendom is herigendlic, sedhe nele, for nanre ehtnysse, bugan fram
Criste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for
bendum; ac aefre hylt his geleafan mid Godes h['e]rungum, odh his lifes
ende.
Tha dhe dhaera treowa bogas heowon, and mid tham Cristes weig gedaefton,
thaet sind tha lareowas on Godes cyrcan, the plucciadh tha cwydas dhaera
apostola and heora aeftergengena, {214} and mid tham Godes folce gewisiadh
to Cristes geleafan, thaet h['i] beon gearwe to his faerelde.
Thaet folc dhe Criste beforan st['o]p, and thaet dhe him fyligde, ealle
h['i] sungon, "Osanna Filio Dauid," thaet is on urum gedheode, "Sy h['ae]lo
Dauides Bearne." Tha dhe Criste beforan stopon, tha sind dha heahfaederas
and tha w['i]tegan, dhe waeron ['ae]r Cristes flaesclicnysse; and dha dhe
him baeftan eodon, thaet sind dha dhe aefter Cristes acennednysse to him
gebugon, and daeghwamlice bugadh: and ealle h['i] singadh aenne lofsang;
fordhan dhe w['e] and h['i] ealle healdadh aenne geleafan, swa swa Petrus
se apostol cwaedh, dhadha he spraec be dham heahfaederum, "We gelyfadh
thaet we beon gehealdene thurh Cristes gife, swa swa h['i]."
H['i] cwaedon "Dauides Bearn," fordhan the Crist is thaes maeran
cyne-cynnes Dauides, aefter thaere menniscnysse. Of dham cynne waes seo
eadige Maria his modor. Hi sungon, "Gebletsod is se dhe com on Godes
naman." Se Haelend com on Godes naman, fordhan the se Heofenlica Faeder
hine asende ['u]s to alysednysse; and ealle dha wundra the h['e] worhte, on
eallum he herede and wuldrode his Faeder naman. "Sy haelo Dauides Bearne on
heahnyssum." Thaes Haelendes to-cyme and his dhrowung waes halwendlic
aegdher ge mannum ge englum; fordhan dhe w['e] geeacniadh heora werod, the
se feallenda deofol gewanode; be dham cwaedh se apostol Paulus, "Thaet
sceoldon ealle heofenlice dhing and eordhlice beon ge-edstadhelode on
Criste."
Se Haelend waes wunigende binnan dham temple of dhisum daege odh nu on
dhunres-daeg, and aegdher ge mid l['a]re ge mid wundrum thaet folc tihte to
sodhfaestnysse and to rihtum geleafan. Tha namon dha heafod-men ['a]ndan
ongean his l['a]re, and syrwedon mid micelre smeaunge, hu hi mihton hine to
deadhe gebringan. Ne mihte se deadh him genealaecan, gif he sylf nolde, ac
he com to mannum to dhi thaet he wolde beon gehyrsum his Faeder odh deadh,
and mancynn alysan fram dham ecan deadhe mid his hwilwendlicum deadhe.
Theah-hwaedhere {216} ne nydde he na thaet Iudeisce folc to his cwale, ac
deofol h['i] tihte to dham weorce, and God thaet gedhafode, to alysednysse
ealles geleaffulles mancynnes.
We habbadh oft gesaed, and g['i]t secgadh, thaet Cristes rihtwisnys is swa
micel, thaet he nolde niman mancyn neadunga of dham deofle, buton he hit
forwyrhte. He hit forwyrhte dhadha he tihte thaet folc to Cristes cwale,
thaes Aelmihtigan Godes; and dha thurh his unscaedhdhigan deadh wurdon we
alysede fram dham ecan deadhe, gif we us sylfe ne forpaeradh. Tha getimode
dham redhan deofle swa swa dedh tham graedigan fisce, the gesihdh thaet
['ae]s, and ne gesihdh dhone angel dhe on dham aese sticadh; bidh thonne
graedig thaes aeses, and forswylcdh thone angel fordh mid tham aese. Swa
waes tham deofle: he geseh dha menniscnysse on Criste, and na dha
godcundnysse: dha sprytte he thaet Iudeisce folc to his slege, and gefredde
dha thone angel Cristes godcundnysse, thurh dha h['e] waes to deadhe
aceocod, and ben['ae]med ealles mancynnes thara dhe on God belyfadh.
Naes na Cristes dhrowung gefremmed on thisum daege, ac dha feower
godspelleras awriton his dhrowunga on feower gesetnyssum; tha ane we
raedadh nu to-daeg, and dha odhre on dhisre wucan. Tha Iudei gen['a]mon
hine on frige-aefen, and heoldon hine dha niht, and dhaes on merigen h['i]
hine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon.
And dha embe n['o]n-tid, thatha h['e] fordhferde, tha comon twegen gelyfede
men, Ioseph and Nichodemus, and bebyrigdon his l['i]c aer aefene, on niwere
dhryh, mid deorwyrdhum reafum bewunden. And his l['i]c laeg on byrgene tha
saeter-niht and sunnan-niht; and seo godcundnys waes on dhaere hwile on
helle, and gewradh thone ealdan deofol, and him of-anam Ad['a]m, thone
frumsceapenan man, and his w['i]f Euan, and ealle dha dhe of heora cynne
Gode ['ae]r gecwemdon. Tha gefredde se deofol thone angel the he ['ae]r
graedelice forswealh. And Crist ar['a]s of deadhe on thone easterlican
sunnan-daeg, the nu bidh on seofon nihtum; be dham is gelimplicor thonne
mare to reccenne thonne nu sy: ac uton nu sprecan be dhyses daeges
wurdhmynte.
{218} Se gewuna stent on Godes cyrcan, thurh lareowas geset, thaet gehwaer
on Godes geladhunge se sacerd bletsian sceole palm-twigu on dhisum daege,
and h['i] swa gebletsode dham folce daelan; and sceolon dha Godes theowas
singan dhone lofsang, the thaet Iudeisce folc sang togeanes Criste, thatha
he genealaehte his dhrowunge. We geeuenlaecadh tham geleaffullum of dham
folce mid thisre daede, fordhan dhe hi baeron palm-twigu mid lofsange
togeanes tham Haelende. Nu sceole we healdan urne palm, odhthaet se sangere
onginne dhone offring-s['a]ng, and geoffrian thonne Gode dhone palm, for
dhaere getacnunge. Palm getacnadh syge. Sygefaest waes Crist thatha he
dhone micclan deofol oferwann, and us generede: and we sceolon beon eac
sygefaeste thurh Godes mihte, swa thaet we ure undheawas, and ealle
leahtras, and dhone deofol oferwinnan, and ['u]s mid godum weorcum
geglencgan, and on ende ures lifes betaecan Gode dhone palm, thaet is, ure
sige, and dhancian him georne, thaet we, dhurh his fultum, deoful
oferwunnon, thaet he us beswican ne mihte.
Synfulra manna deadh is yfel and earmlic, fordhan dhe h['i] faradh of
dhisum scortan life to ecum pinungum: and rihtwisra manna deadh is
deorwyrdhe, fordhi dhonne h['i] geendiadh dhis geswincfulle l['i]f, thonne
beodh h['i] gebrohte to dham ecan life, and bidh thonne swylce heora ende
beo anginn; fordhan dhe h['i] ne beodh na deade, ac beodh awende of deadhe
to life. Se lichama, dhe is thaere sawle reaf, anbidadh thaes micclan
domes; and dheah he beo to duste formolsnod, God hine araerdh, and
gebrincdh togaedere sawle and lichaman to dham ecan life; and bidh thonne
gefylled Cristes beh['a]t, dhe dhus cwaedh, "Thonne sc['i]nadh dha
rihtwisan swa swa sunne on heora Faeder r['i]ce," sedhe leofadh and rixadh
['a] butan ende on ecnysse. Amen.
Circlice dheawas forbeodadh to secgenne aenig spel on tham thrym
swig-dagum.
{207} FOR PALM SUNDAY.
Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem
Oliveti: et reliqua.
Christ's passion has just been read before us, but we will first say to you
how he came to the city of Jerusalem, and approached his own death, and
would not by flight avoid his passion.
"Jesus went to the city of Jerusalem, and when he approached the mount of
Olives, he sent two of his disciples, thus saying, Go to the town which is
before you, and ye shall straightways find an ass tied and its foal also:
untie them, and lead them to me," etc.
It was known to the people that Christ a little before had raised Lazarus
from death, who had lain stinking four nights in the grave: then those, who
were believing, came to meet Christ with the honours which we have already
mentioned. Some also who believed not came, with no honours, but with great
wrath, as John the Evangelist said, That "the chief priests of the people
consulted among themselves how they should slay Lazarus, whom Christ had
raised from the dead; because many men of the people believed in Jesus, by
reason of the dead man's rising." We will now proceed to the exposition of
this text.
The two disciples whom Christ sent after the ass betokened the teachers
whom God sends to instruct mankind. They were two, because of the character
which a teacher should have. He should have learning, that he may with
wisdom instruct God's people in true belief, and he should, by good works,
give good example to the people, and so, with those two things, that is,
with learning and good example, ever incline the lay folk to God's will.
The tied ass and its foal betoken two people, that is, the Jewish and the
heathen: I say, heathen, because all mankind was yet continuing in
heathenism, save only the Jews, {209} who observed the old law at that
time. They were tied; for all mankind was bound with sins, as the prophet
said, "Every man is bound with the ropes of his sins." Then God sent his
apostles and their successors to bound mankind, and bade untie, and lead
them to him. How untied they the ass and the foal? They preached to the
people right belief and God's commandments, and also by many miracles
confirmed their preaching. The people then inclined from the service of the
devil to the worship of Christ, and were freed from all sins, through holy
baptism, and led to Christ.
An ass is a foolish beast, and unclean, and stupid, compared with other
beasts, and strong for burthens. So were men, before Christ's advent,
foolish and unclean, while they ministered to idols, and divers sins, and
bowed to the images, which they themselves had wrought, and said to them,
"Thou art my God." And whatsoever burthen the devil set on them they bare.
But when Christ came to mankind, then turned he our foolishness to reason,
and our uncleanness to pure morals. The tamed ass betokened the Jewish
people, who were tamed under the old law. The wild foal betokened all other
people, who were heathen and untamed; but they became tamed and believing
when Christ sent his disciples over the whole earth, thus saying, "Go over
all the earth, and teach all nations, and baptize them in the name of the
Father, and of the Son, and of the Holy Ghost; and command that they hold
all the precepts which I have taught you."
The master of the asses asked, why they untied his asses? In like manner
the chief men of every people would perversely oppose the preaching of God.
But when they saw that the preachers, through God's might, healed the halt
and the blind, and gave speech to the dumb, and also raised the dead to
life, then could they not withstand those miracles, but all at last
inclined to God. Christ's disciples said, "The {211} Lord hath need of the
asses, and sends for them." They did not say Our Lord, nor Thy Lord, but
simply, The Lord; for Christ is Lord of all lords, both of men and of all
creatures. They said, "He sends for them." We are exhorted and invited to
God's kingdom, but we are not forced. When we are invited, then are we
untied; and when we are left to our own election, then is it as though we
are sent for. It is God's mercy that we are untied; but if we live rightly,
that will be both God's grace and our own zeal. We should constantly pray
for the Lord's support; seeing that our own election has no success, unless
it be promoted by the Almighty.
Christ did not command them to lead to him a proud steed adorned with
golden trappings, but the mean ass he chose to bear him; for he ever taught
humility, and in himself gave the example, and thus said, "Learn of me, who
am meek and very humble, and ye shall find rest for your souls." This was
prophesied of Christ, and all the things which he did before he was born as
man.
Sion is a hill, and it is interpreted, _A place of contemplation_; and
Jerusalem, _Sight of peace_. The daughter of Sion is the congregation of
believing men, who belong to the heavenly Jerusalem, in which is ever _a
sight of peace_, without any strife, to which Jesus will bring us, if we
follow him.
Christ's disciples laid their garments upon the ass, because he would not
ride on a naked ass. Garments betoken works of righteousness, as the
prophet said, "Lord, thy priests are clothed with righteousness." The naked
ass is saddled with garments, when the simple man is equipped to the hand
of God with the exhortations and examples of wise instructors; and he then
bears Christ, as the apostle said, "Ye are bought with great price; glorify
therefore, and bear God on your bodies." We bear God on our bodies, because
we are a temple and shrine of the Holy Ghost, if we {213} guard ourselves
against foul sins: of which the same apostle said very awfully, "He who
defiles the temple of God, God will fordo him." He who is not a temple of
God is a temple of the devil, and bears a very heavy burthen on his back.
We will say to you a parable. No man may make himself a king, for the
people have the option to choose him for king who is agreeable to them: but
after that he has been hallowed as king, he has power over the people, and
they may not shake his yoke from their necks. In like manner every man has
his own choice, before he sins, whether he will follow the devil's will, or
withstand it. Then if he bind himself with the works of the devil, he
cannot by his own power unbind himself, unless the Almighty God unbind him
with the strong hand of his mercy. Of his own will and his own heedlessness
he is bound, but through God's mercy he will be unbound, if he afterwards
merit his liberation of God.
The people who cast their garments under the feet of the ass, are the
martyrs, who for Christ's faith gave their own bodies to torments. Some
were burnt in fire, some drowned in the sea, and slain with divers
tortures; and gave us an example, that we should not, for any persecutions
or hardships, forsake our faith, and incline from Christ, any more than
they did. Many a man is accounted a christian in peace, who would very
quickly deny Christ, if he were sentenced to that to which the martyrs were
sentenced: but his christianity is not praiseworthy. But that man's
christianity is praiseworthy, who will not, for any persecution, incline
from Christ, neither for sword, nor for fire, nor for water, nor for
hunger, nor for bonds; but ever holds his faith with the praises of God to
his life's end.
Those who hewed branches of trees, and with them prepared Christ's way, are
the teachers in God's church, who cull the sayings of the apostles and
their successors, and with {215} them direct God's people to the faith of
Christ, that they may be prepared for his way.
The people who walked before Christ, and those who followed him, all sung
"Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those
who walked before Christ, are the patriarchs and prophets, who were before
Christ's incarnation; and those who went after him, are those who inclined
to Christ after his birth, and daily incline to him: and all these sing one
hymn; because we and they all hold one faith, as Peter the apostle said,
when he spake of the patriarchs, "We believe that we shall be saved by
Christ's grace, as well as they."
They said, "Son of David," because Christ is, according to his human
nature, of the great race of David. Of that race was the blessed Mary his
mother. They sung, "Blessed is he who is come in the name of God." Jesus
came in the name of God, for the Heavenly Father sent him for our
redemption; and in all the miracles which he wrought, he praised and
glorified his Father's name. "Hail, Son of David, in the highest." The
Saviour's advent and his passion were salutary both to men and angels;
because we increase their host which the fallen devil had diminished;
concerning which the apostle Paul said, "That all heavenly and earthly
things should be re-established in Christ."
Jesus was staying in the temple from this day till now on Thursday, and
both with doctrine and with miracles stimulated the people to truth and to
right faith. Then the chief men became envious of his doctrine, and
machinated with great deliberation how they might bring him to death. Death
could not have approached him, if he himself had not willed it, but he came
to men because he would be obedient to his Father till death, and redeem
mankind from eternal death by his temporary death. Yet did he not compel
the Jewish {217} people to slay him, but the devil instigated them to the
work, and God consented to it, for the redemption of all believing mankind.
We have often said, and yet say, that the justice of Christ is so great,
that he would not forcibly have taken mankind from the devil, unless he had
forfeited them. He forfeited them when he instigated the people to the
slaying of Christ, the Almighty God; and then through his innocent death we
were redeemed from eternal death, if we do not destroy ourselves. Then it
befell the cruel devil as it does the greedy fish, which sees the bait, and
sees not the hook which sticks in the bait; then is greedy after the bait
and swallows up the hook with the bait. So it was with the devil: he saw
the humanity in Christ, and not the divinity: he then instigated the Jewish
people to slay him, and then felt the hook of Christ's divinity, by which
he was choked to death, and deprived of all mankind who believe in God.
Christ's passion did not take place on this day, but the four evangelists
recorded his sufferings in four narratives: one we read now to-day, and the
others in this week. The Jews took him on Friday evening, and held him that
night, and on the morrow fixed him on a cross with four nails, and with a
spear wounded him. And then about the ninth hour, when he departed, there
came two believing men, Joseph and Nicodemus, and buried his corpse before
evening in a new tomb, enwrapt in precious garments. And his corpse lay in
the sepulchre the Saturday night and Sunday night; and the Divinity was
during that while in hell, and bound the old devil, and took from him Adam,
the first-created man, and his wife Eve, and all those of their race who
had before given pleasure to God. Then was the devil sensible of the hook
which he had before greedily swallowed. And Christ arose from death on the
Easter-Sunday, which will now be in seven days, of which it is more fitting
then to speak more fully than it is now: but let us now speak of the
dignity of this day.
{219} The custom exists in God's church, by its doctors established, that
everywhere in God's congregation the priest should bless palm-twigs on this
day, and distribute them so blessed to the people; and God's servants
should then sing the hymn which the Jewish people sang before Christ, when
he was approaching to his passion. We imitate the faithful of that people
with this deed, for they bare palm-twigs with hymn before Jesus. Now we
should hold our palm until the singer begins the offering-song, and then
offer to God the palm for its betokening. Palm betokens victory. Victorious
was Christ when he overcame the great devil and rescued us: and we should
also be victorious through God's might, so that we overcome our evil
practices, and all sins, and the devil, and adorn ourselves with good
works, and at the end of our life deliver the palm to God, that is, our
victory, and thank him fervently, that we, through his succour, have
overcome the devil, so that he could not deceive us.
The death of sinful men is evil and miserable, because they pass from this
short life to everlasting torments: and the death of righteous men is
precious, for when they end this life of tribulation they will be brought
to the life eternal, and then will their end be as a beginning; for they
will not be dead, but will be turned from death to life. The body, which is
the garment of the soul, will await the great doom, and though it be rotted
to dust, God will raise it, and will bring together soul and body to
eternal life; and then will Christ's promise be fulfilled, who thus said,
"Then shall the righteous shine as the sun in their Father's kingdom," who
liveth and ruleth ever without end to eternity. Amen.
Church customs forbid any sermon to be said on the three still days.
* * * * *
{220} DOMINICA S[=C]E PASCE.
Oft ge gehyrdon embe dhaes Haelendes aerist, h['u] h['e] on dhisum daege of
deadhe ar['a]s; ac we willadh eow myngian, thaet hit ne gange eow of
gemynde.
"Thadha Crist bebyrged waes, tha cwaedon tha Iudeiscan to heora ealdormenn
Pilate, La leof, se swica dhe her ofslegen is, cwaedh gelomlice, thatha
h['e] on l['i]fe waes, thaet h['e] wolde arisan of deadhe on tham dhriddan
daege:" et reliqua.
We cwedhadh nu, gif hw['a] his lic forstaele, nolde he hine unscrydan,
fordhan dhe stalu ne lufadh nane yldinge. Crist weardh aeteowed on dham
ylcan daege Petre, and odhrum twam his leorning-cnihtum, and h['i]
gefrefrode. "Tha aet nextan com se Haelend to his leorning-cnihtum, thaer
h['i] gegaderode waeron, and cwaedh him to, Sy sibb betwux eow; ic hit eom,
ne beo ge na afyrhte. Tha wurdon h['i] afaerede, and wendon thaet hit sum
gast waere. Dha cwaedh he him to, Hw['i] sind ge afaerede, and mislice
dhencadh be me? Sceawiadh mine handa and mine f['e]t, the waeron mid
naeglum thurhdrifene. Grapiadh and sceawiadh: gif ic gast waere, dhonne
naefde ic flaesc and ban:" et reliqua.
Se Haelend weardh tha gelomlice aet['i]wed his leorning-cnihtum, and h['i]
gewissode to dhaere lare and to dham geleafan, h['u] h['i] eallum mancynne
taecan sceoldon; and on dham feowertigodhan daege his aeristes h['e]
ast['a]h lichamlice to heofonum to his Faeder. Ac we habbadh n['u] micele
maran endebyrdnysse thaere Cristes bec ges['ae]d thonne dhis daegdherlice
godspel behaefdh, for trymminge eowres geleafan. Nu wylle we eow gereccan
thaes daegtherlican godspelles traht, aefter dhaes halgan papan Gregories
trahtnunge.
Mine gebrodhra tha leofostan, ge gehyrdon thaet tha halgan w['i]f, the
Drihtne on life filigdon, comon to his byrgene mid thaere deorwyrdhan
sealfe, and thone dhe h['i] lufedon on l['i]fe tham h['i] woldon deadum mid
menniscre gecneordnysse dhenian. Ac {222} dheos d['ae]d getacnadh sum dhing
to d['o]nne on Godes geladhunge. We dhe gelyfadh Cristes aeristes, we
cumadh gewislice to his byrgene mid deorwyrdhre sealfe, gif we beodh
gefyllede mid braedhe haligra mihta, and gif we mid hlysan godra weorca
urne Drihten secadh. Tha w['i]f dhe dha sealfe brohton, hi gesawon englas;
fordhan dhe dha geseodh tha heofonlican englas, tha the mid braedhum godra
weorca gewilniadh thaes upplican faereldes. Se engel awylte thaet hl['i]d
of dhaere dhryh; na thaet h['e] Criste ['u]tganges rymde, ac he geswutelode
mannum thaet h['e] arisen waes. Se dhe com deadhlic to dhisum middangearde,
acenned thurh beclysedne innodh thaes maedenes, se ylca, butan tw['e]on,
dhadha h['e] ar['a]s undeadhlic, mihte belocenre dhr['i]h faran of
middangearde. Se engel saet on dha swidhran healfe dhaere byrgene. Seo
swidhre hand getacnadh thaet ece l['i]f, and seo wynstre dhis andwearde
l['i]f. Rihtlice saet se engel on dha swidhran hand, fordhon the he cydde
thaet se Haelend haefde dha oferfaren dha brosnunga dhises andweardan
lifes, and waes dha wunigende on ecum dhingum undeadhlic. Se bydel waes
ymbscryd mid scinendum reafe, fordhan dhe he bodade tha blisse thisre
freols-t['i]de, and ure maerdha. Hwaedher cwedhe we, dhe ure dhe dhaera
engla? We cwedhadh sodhlice, aegdher ge ure ge heora. Thaes Haelendes
aerist is ure freols-t['i]d and bliss, fordhan dhe he gelaedde us mid his
aeriste to dhaere undeadlicnysse the we to gesceapene waeron. His aerist
waes thaera engla bliss, fordhon dhe God gefyldh heora getel, thonne he
['u]s to heofonum gebrincdh.
Se engel gehyrte dha w['i]f, thus cwedhende, "Ne beo ge afyrhte:" swilce he
swa cwaede, Forhtian dha dhe ne lufiadh engla to-cyme; beon dha ofdraedde
tha the sint ofsette mid flaesclicum lustum, and nabbadh naenne hiht to
engla werode. Hwi forhtige ge, ge dhe geseodh eowre geferan? "His wlite
waes swilce l['i]get, and his reaf swa hw['i]t swa sn['a]w." Sodhlice on
l['i]gette is ['o]ga, and on sn['a]we lidhnys thaere beorhtnysse. Rihtlice
waes se bydel Cristes aeristes swa geh['i]wod; fordhan thonne he sylf cymdh
to dham micclan dome, thonne bidh he swidhe egeful dham synfullum, and
swidhe lidhe tham rihtwisum. {224} He cwaedh, "Ge secadh thone Haelend:
h['e] ar['a]s: nis h['e] her." He naes dha lichamlice on dhaere byrgene,
sedhe aeghwaer bidh thurh his godcundan mihte. Thaer l['ae]ig thaet reaf
baeftan the he mid bewunden waes, fordhon dhe h['e] ne rohte thaes
eordhlican reafes, sydhdhan he of deadhe ar['a]s. Theah man deadne mannan
mid reafe bewinde, ne arist thaet reaf na dhe hradhor eft mid tham men, ac
he bidh mid tham heofenlicum reafe gescryd aefter his aeriste.
Wel is gecweden be dham Haelende, thaet he wolde cuman togeanes his geferon
on Galilea. Galilea is gecweden 'Oferfaereld.' Se Haelend waes dha afaren
fram dhrowunge to ['ae]riste, fram deadhe to life, fram wite to wuldre. And
gif we faradh fram leahtrum to halgum maegnum, thonne mote we geseon dhone
Haelend aefter urum faerelde of dhisum life. Twa l['i]f sind sodhlice:
thaet ['a]n we cunnon, thaet odher us waes uncudh aer Cristes to-cyme.
Thaet ['a]n l['i]f is deadlic, thaet odher undeadlic. Ac se Haelend com and
underfeng thaet ['a]n l['i]f, and geswutelode thaet odher. Thaet ['a]n
l['i]f he aeteowde mid his deadhe, and thaet odher mid his aeriste. Gif he
us deadlicum mannum aerist and thaet ece l['i]f behete, and theah-hwaedhere
nolde hit thurh hine sylfne geswutelian, hwa wolde thonne his behatum
gelyfan? Ac dhadha he man beon wolde, dha gemedemode h['e] hine sylfne eac
to deadhe agenes willan, and he ar['a]s of deadhe thurh his godcundan
mihte, and geswutelode thurh hine sylfne thaet thaet he us beh['e]t.
Nu cwydh sum man on his gedhance, 'Eadhe mihte he arisan of deadhe, fordhan
dhe he is God: ne mihte se deadh hine gehaeftan.' Gehyre se mann the this
smeadh andsware his smeagunge. Crist fordhferde ana on dham timan, ac he ne
ar['a]s na ana of deadhe, ac ar['a]s mid micclum werede. Se godspellere
Matheus awr['a]t on Cristes b['e]c, thaet manega halige menn, dhe waeron on
dhaere ealdan ['ae] fordhfarene, thaet h['i] arison mid Criste; and thaet
saedon gehwilce w['i]se l['a]reowas, thaet hi habbadh gefremod heora aerist
to dham ecan l['i]fe, swa swa we ealle d['o]n sceolon on ende thisre
worulde. Tha l['a]reowas cwaedon, {226} thaet dha araeredan menn naeron
sodhlice gewitan Cristes aeristes, gif h['i] naeron ecelice araerde. Nu
sind adwaescede ealle geleaflystu, thaet nan man ne sceal ortruwian be his
agenum aeriste, thonne se godspellere awr['a]t thaet fela arison mid
Criste, dhe waeron anfealde men, dheah dhe Crist God sy.
Nu cwaedh Gregorius se trahtnere, thaet him come to gemynde, hu dha
Iudeiscan clypodon be Criste, thadha he waes on dhaere rode gefaestnod.
H['i] cwaedon, "Gif he sy Israhela cyning, thonne astige he nu of dhaere
rode, and we gelyfadh on hine." Gif he dha of dhaere rode astige, and nolde
heora hosp forberan, thonne, butan tweon, ne sealde he us nane bysne his
gedhyldes: ac he ab['a]d hwon, and forbaer heora hosp, and haefde gedhyld.
Ac se dhe nolde of dhaere rode abrecan, se ar['a]s of dhaere byrgene. Mare
wundor waes, thaet h['e] of deadhe ar['a]s, thonne he cucu of dhaere rode
abraece. Mare miht waes, thaet he dhone deadh mid his aeriste tobraec,
thonne he his l['i]f geheolde, of dhaere rode astigende. Ac dhadha h['i]
gesawon thaet he ne astah of dhaere rode for heora hospum, ac dhaeron
deadhes geb['a]d, tha gelyfdon h['i] thaet he oferswidhed waere, and his
nama adwaesced: ac hit gelamp swa, thaet of dham deadhe asprang his nama
geond ealne middangeard. Tha weardh hyra bliss awend to dham maestan sare;
fordhan dhe heora sorh bidh endeleas.
Thas dhing getacnode se stranga Samson, se haefde faehdhe to dham folce dhe
is gehaten Philistei. Dha getimode hit thaet he becom to heora byrig the
waes Gaza gehaten: tha waeron dha Philistei swidhe blidhe, and ymbsaeton
dha burh. Ac se stranga Samson ar['a]s on midre nihte, and gelaehte dha
burh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga
Samson getacnode Crist, seo burh Gaza getacnode helle, and dha Philistei
haefdon Iudeisces folces getacnunge, the besaeton Cristes byrgene. Ac se
Samson nolde gan ydel of dhaere byrig, ac he abaer dha gatu up to dhaere
dune; fordhon the {228} ure Haelend Crist tobraec helle-gatu, and generode
Adam, and Euan, and his gecorenan of heora cynne, and freolice of deadhe
ar['a]s, and h['i] samod, and astah to heofonum. Tha m['a]nfullan he l['e]t
baeftan to dham ecum witum. And is nu helle-geat belocen rihtwisum mannum,
and aefre open unrihtwisum.
Ungesaelig waes thaet Iudeisce folc, thaet h['i] swa ungeleaffulle waeron.
Ealle gesceafta oncneowon heora Scyppend, buton dham Iudeiscum anum.
Heofonas oncneowon Cristes acennednysse; fordhan dhadha h['e] acenned waes,
tha weardh gesewen n['i]we steorra. S['ae] oncneow Crist, dhadha h['e] eode
mid drium fotum uppon hire ydhum. Eordhe oncneow, thatha heo eal bifode on
Cristes aeriste. Seo sunne oncneow, thatha heo weardh adhystrod on Cristes
dhrowunge fram mid-daege odh n['o]n. Stanas oncneowon, thatha h['i]
toburston on heora Scyppendes fordhsidhe. Hell oncneow Crist, dhadha heo
forl['e]t hyre haeftlingas ['u]t, thurh dhaes Haelendes hergunge. And dha
heardheortan Iudei dheah thurh ealle dha tacna noldon gebugan mid geleafan
to dham mildheortan Haelende, sedhe wile eallum mannum gehelpan on hine
gelyfendum. Ac uton we gelyfan thaet God Faeder waes aefre butan anginne,
and aefre waes se Sunu of dham Faeder acenned; fordhan dhe he is se Wisdom
and Miht dhe se Faeder ealle gesceafta thurh gesceop; and h['i] ealle
wurdon gel['i]ffaeste thurh dhone Halgan Gast, sedhe is Willa and Lufu
thaes Faeder and thaes Suna; h['i] dhry ['a]n God untodaeledlic, on ['a]nre
godcundnysse wunigende, h['i] ealle gel['i]ce mihtige; fordhan swa hwaet
swa laesse bidh and unmihtigre, thaet ne bidh na God. Ac se Faeder sende
dhone Sunu to ure alysednysse, and he ['a]na underfeng dha menniscnysse,
and throwode deadh be his agenum willan, and ar['a]s of deadhe on dhisum
daege, and astah to heofonum on dham feowertigedhan daege his aeristes,
aetforan manegra manna gesihdhe, and rixadh mid tham Aelmihtigan Faeder and
dham Halgum Gaste, n['u] and ['a] on ecnysse. Amen.
{221} EASTER SUNDAY.
Ye have often heard concerning the Saviour's resurrection, how he on this
day arose from death; but we will remind you, that it may not pass from
your memory.
"When Christ was buried, the Jews said to their governor Pilate, O Sir, the
deceiver, who hath here been slain, said oftentimes, while he was living,
that he would arise from death on the third day," etc.
We say now, if any one had stolen his corpse, he would not have 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.
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.
My dearest brothers, ye have heard that the holy women, who followed the
Lord in life, came with precious ointment to his sepulchre, and him whom
they had loved in life they would when dead serve with human devotion. But
this deed {223} betokens something to be done in God's church. We who
believe in the resurrection of Christ come assuredly to his sepulchre with
precious ointment, if we are filled with the breath of holy virtues, and if
we with the fame of good works seek our Lord. The women who brought the
ointment saw angels; for they see the heavenly angels, who with the breath
of good works yearn after the upward journey. The angel rolled the lid from
the tomb; not that he would make way for Christ's departure, but he would
manifest to men that he was risen. He who came mortal to this world, born
of the closed womb of the virgin, he, without doubt, might, when he arose
immortal, though in a closed tomb, depart from the world. The angel sat on
the right side of the sepulchre. The right hand betokens the eternal life,
and the left this present life. Rightly sat the angel on the right hand,
for he manifested that Jesus had surmounted the corruptions of this present
life, and was then dwelling immortal in 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.
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 mild {225} to the
righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was
not then bodily in the sepulchre, who is everywhere through his divine
power. There lay the 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.
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.
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 would
{227} not 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.
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.
The strong Samson betokened these things, who had enmity to the people
called Philistines. Then it befell that he came to their city which was
called Gaza: whereupon the Philistines were very joyful, and surrounded the
city. But the strong Samson arose at midnight, and took the city gates, and
bare them up on a hill, in derision of his foes. The strong Samson
betokened Christ, the city of Gaza betokened hell, and the Philistines were
a token of the Jewish people, who beset the sepulchre of Christ. But Samson
would not go empty-handed from the city, but he {229} bare the gates up to
the hill; for our Saviour Christ brake the gates of hell, and delivered
Adam, and Eve, and his chosen of their kin, and joyfully from death arose,
and they with him, and ascended to heaven. The wicked he left behind to
eternal torments. And now is the gate of hell shut to righteous men, and
ever open to the unrighteous.
Unhappy was the Jewish people, that they were so 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.
* * * * *
{230} DOMINICA PRIMA POST PASCA.
Cum esset sero die illo una sabbatorum: et reliqua.
"Aefter dhaes Haelendes ['ae]riste waeron his discipuli belocene on anum
huse for dhaes Iudeiscan folces ['o]gan:" et reliqua.
Nu cwydh se godspellere Iohannes, thaet se Haelend worhte fela odhre tacna
on gesihdhe his leorning-cnihta, the naeron gesette on Cristes b['e]c. Thas
wundra sind awritene to dhi thaet ge sceolon gelyfan thaet se Haelend is
Godes Sunu, and ge sceolon habban thaet ece l['i]f thurh dhone geleafan.
Nu trahtnadh se papa Gregorius dhis godspel, and cwydh, thaet gehw['a]
wundradh hu se Haelend become in to his apostolum, and waeron
dheah-hwaedhere dha dura belocene. Nu cwydh eft se halga Gregorius, thaet
Cristes lichama com inn, beclysedum durum, sedhe weardh acenned of dham
maedene Marian beclysedum innodhe. Hwilc wundor is thaet se Haelend mid
ecum lichaman come inn, belocenum durum, sedhe mid deadlicum lichaman
weardh acenned of beclysedum innodhe thaes maedenes?
We raedadh on dhaere bec dhe is geh['a]ten Actus Apostolorum, thaet tha
heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: tha
on niht com him to Godes engel, and laedde h['i] ['u]t of dham cwearterne,
and st['o]d on merigen thaet cweartern faeste belocen. God maeig d['o]n
ealle dhing: nu sceole we wundrian his mihte, and eac gelyfan. Thone
lichaman he aeteowde to grapigenne, thone dhe he inn-brohte beclysedum
durum. His lichama waes grapigendlic, and dheah-hwaedhere unbrosnigendlic;
he aeteowde hine grapigendlicne and unbrosnigendlicne, fordhan dhe his
lichama waes thaes ylcan gecyndes dhe he ['ae]r waes, ac waes hwaedhere
theah odhres wuldres.
Se Haelend cwaedh to him, "Beo sibb betwux eow." For sibbe com Crist to
mannum, and sibbe he bead and taehte, and nis nan dhing him gecweme the
bidh butan sibbe ged['o]n. {232} "Swa swa min Faeder sende me swa sende ic
eow. Se Faeder lufadh thone Sunu, ac dheah-hwaedhere he sende hine to
dhrowunge for manna alysednysse." Crist lufode eac his apostolas, and
dheah-hwaedhere ne sette he h['i] to cynegum, ne to ealdormannum, ne to
woruldlicere blisse; ac tosende h['i] geond ealne middangeard, to bodigenne
fulluht and dhone geleafan dhe he sylf taehte. Tha bododon h['i] swa lange
odh thaet tha dhweoran h['i] ofslogon, and h['i] ferdon sigefaeste to heora
Drihtne.
Crist bleow on dha apostolas, and cwaedh, "Onfodh Haligne Gast." Tuwa com
se Halga Gast ofer dha apostolas; nu ['ae]ne, and eft odhre sidhe aefter
Cristes upstige. Crist ableow thone Halgan Gast ofer dha apostolas, dha-gyt
wunigende on eordhan, for dhaere getacnunge, thaet aelc cristen mann sceal
lufian his nextan swa swa hine sylfne. Eft sidhdhan he to heofenum
ast['a]h, he sende thone ylcan Gast on fyres h['i]we ofer dha apostolas, to
dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga
Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu,
and tw['a] bebodu, thaet we sceolon lufian God and men. Ac we sceolon
geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se
apostol cwaedh, "Se dhe ne lufadh his brodhor, thone dhe h['e] gesihdh, hu
maeg he lufian God, thone dhe he ne gesihdh lichamlice?" Aer dham fyrste
waes se Halga Gast wunigende on dham apostolum, ac h['i] naeron to dhan
swidhe onbryrde, thaet h['i] mihton swa bealdlice Godes geleafan bodian,
swa swa h['i] sidhdhan mihton, thurh gife dhaes Halgan Gastes. H['i] saeton
beclysede, for ['o]gan Iudeisces folces, on anum huse; ac sydhdhan h['i]
waeron gefyllede mid tham Halgum Gaste, h['i] wurdon swa gehyrte, and swa
cene, thaet h['i] bodedon freolice Godes naman redhum cynegum and
waelreowum.
Crist cwaedh to dham apostolum, "Thaera manna synna the ge forgyfadh,
thaera beodh forgifene; and dham dhe ge ofteodh tha forgifenysse, dham bidh
oftogen." Thisne anweald forgeaf Crist tham apostolum and eallum bisceopum,
gif h['i] hit on riht healdadh. Ac gif se bisceop dedh be his agenum
willan, and wile {234} b['i]ndan thone ['u]nscyldigan, and thone scyldigan
alysan, thonne forlyst h['e] dha mihte dhe him God forgeaf. Tham mannum he
sceal d['o]n synna forgifenysse, the h['e] gesihdh thaet beodh onbryrde
dhurh Godes gife, and tham he sceal aheardian the n['a]ne behreowsunge
nabbadh heora misdaeda. Crist araerde of deadhe thone stincendan Lazarum,
and thatha h['e] cucu waes, tha cwaedh h['e] to his leorning-cnihtum,
"Tolysadh his bendas, thaet h['e] g['a]n maege." Tha alysdon h['i] thaes
ge-edcucedan mannes bendas, the Crist araerde to life. Fordhi sceolon dha
l['a]reowas dha unbindan fram heora synnum tha dhe Crist gel['i]ffaest
thurh onbryrdnysse. Aelc synful man the his synna bedigladh, he lidh dead
on byrgene; ac gif he his synna geandett thurh onbryrdnysse, thonne gaedh
he of thaere byrgene, swa swa Lazarus dyde, thadha Crist hine arisan het:
thonne sceal se lareow hine unbindan fram dham ecum w['i]te, swa swa dha
apostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan
thaes bisceopes cwyde, theah h['e] unscyldig sy; thylaes dhe he dhurh
modignysse scyldig weordhe.
Ne getimode tham apostole Thome unforsceawodlice, thaet he ungeleafful waes
Cristes aeristes, ac hit getimode thurh Godes forsceawunge; fordhan dhurh
his grapunge we sind geleaffulle. Mare ['u]s fremode his tweonung thonne
dhaera odhra apostola geleaffulnys; fordhan dhadha h['e] waes gebroht to
geleafan mid dhaere grapunge, tha weardh seo twynung thurh thaet ['u]s
aetbroden. Eadhe mihte Crist arisan of deadhe butan dolhswadhum, ac to dhi
he heold tha dolhswadhu, thaet he wolde mid tham tha twynigendan getrymman.
He cwaedh to Thoman, "Thu gelyfst, fordhan dhe dhu me gesawe." He geseah
dhone lichaman and tha dolhswadhu, and he gelyfde thaet he waes God, sedhe
araerde thone lichaman of deadhe. Swidhe blissiadh thas w['o]rd ['u]s the
her aefterfiliadh, "Gesaelige beodh tha the me ne gesawon, and theah on me
gelyfadh." Mid dham cwyde sind tha ealle getacnode the Crist on lichaman ne
gesawon, and dheah-hwaedhere hine healdadh on heora mode thurh geleafan. Se
gelyfdh sodhlice on God, sedhe mid weorcum begaedh thaet thaet h['e] {236}
gelyfdh. Se dhe andet thaet h['e] God cunne, and yfele weorc begaedh,
thonne widhsaecdh he God mid tham weorcum. Se geleafa the bidh butan godum
weorcum, se is dead. This sind dhaera apostola word, undernimadh h['i] mid
carfullum mode.
We sprecadh embe aerist. Nu sind sume men the habbadh twynunge be aeriste,
and dhonne hi geseodh deadra manna b['a]n, thonne cwedhadh h['i], Hu magon
dhas b['a]n beon ge-edcucode? Swilce h['i] w['i]slice sprecon! Ac we
cwedhadh thaer-togeanes, thaet God is Aelmihtig, and maeg eal thaet he
wile. He geworhte heofonas and eordhan and ealle gesceafta butan antimbre.
Nu is gedhuht thaet him sy sumera dhinga eadhelicor to araerenne dhone
deadan of dham duste, thonne him waere to wyrcenne ealle gesceafta of
nahte: ac sodhlice him sind ealle dhing gelice eadhe, and n['a]n dhing
earfodhe. He worhte Adam of l['a]me. Nu ne mage we asmeagan h['u] h['e] of
dham l['a]me flaesc worhte, and blod b['a]n and fell, fex and naeglas. Men
geseodh oft thaet of anum lytlum cyrnele cymdh micel treow, ac we ne magon
geseon on tham cyrnele nadhor ne wyrtruman, ne rinde, ne b['o]gas, ne leaf:
ac se God the fordhtihdh of dham cyrnele treow, and waestmas, and leaf, se
ylca maeg of duste ar['ae]ran flaesc and b['a]n, sina and fex, swa swa he
cwaedh on his godspelle, "Ne sceal eow beon forloren an h['ae]r of eowrum
heafde."
Se apostol Paulus cwaedh, thaet we sceolon arisan of deadhe on dhaere ylde
the Crist waes thadha he dhrowade, thaet is embe threo and dhritig geara.
Theah cild fordhfare, odhdhe forwerod man, theah-hwaedhere h['i] cumadh to
thaere ylde dhe we aer cwaedon; haefdh theah gehw['a] his agenne waestm,
the he on thissum life haefde, odhdhe habban sceolde, gif he his gebide.
Gif hw['a] alefed waere, odhdhe limleas on thissum life, he bidh thonne swa
hit awriten is, thaet "Ealle dha the to Godes rice gebyrigadh, nabbadh
nadhor ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan
embe dha odhre the gew['i]tadh to dham ecum forwyrde, hwaedher h['i]
alefede beon odhdhe limlease, thonne h['i] beodh on ecere susle wunigende?
Hit bidh thonne swa swa Crist cwaedh, thaet "Nan wer ne {238} wifadh, ne
wif ne ceorladh, ne team ne bidh getymed, ne h['i] deadhes ne abyrigadh
sidhdhan, ac beodh englum gelice, thonne h['i] mid englum wuniadh." Ne him
ne lyst nanre galnysse, ne h['i] naefre sidhdhan synna ne gewyrceadh. Ne
bidh thaer sorh, ne s['a]r, ne nan gedreccednys, ac bidh fulfremed sib and
singal bliss, and beodh cudhe ge dha the aer cudhe waeron ge dha the
uncudhe waeron, wunigende on brodhorlicre lufe mid Gode ['a] on ecnysse.
Amen.
{231} THE FIRST SUNDAY AFTER EASTER.
Cum esset sero die illo una sabbatorum: et reliqua.
"After the resurrection of Jesus his disciples were shut in a house for
dread of the Jews," etc.
Now says the evangelist John, that Jesus wrought many other miracles in the
sight of his disciples, which have not been recorded in the book of Christ.
These miracles are written to the end that ye may believe that Jesus is the
Son of God, and that ye may have eternal life through that belief.
Now the pope Gregory, expounding this gospel, says, that everyone wonders
how Jesus came in to his apostles, and yet the doors were shut. But again
St. Gregory says, that Christ's body came in, the doors being closed, which
was born of the Virgin Mary, of a closed womb. What wonder is it, that
Jesus with an everlasting body came in, the doors being closed, who with a
mortal body was born of the closed womb of the virgin?
We read in the book which is called The Acts of the Apostles, that the
chief men of the Jewish people brought Christ's apostles into prison: then
by night God's angel came to them, and led them out of the prison, and on
the morrow the prison stood fast shut up. God can do all things: therefore
we should wonder at his might, and also believe. He showed the body to be
touched which he had brought in, the doors being closed. His body was
tangible, and, 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.
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. {233} "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.
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.
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, {235} and will bind the innocent, and loose the guilty, then loses he
the power which God gave him. To those men he shall grant forgiveness of
sins, whom he sees that they are stimulated by God's grace, and to those he
shall be obdurate who have no repentance of their misdeeds. Christ raised
from death the stinking Lazarus, and when he 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.
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 that {237} he knows God, and performs evil
works, denies God by those works. Faith without good works is dead. These
are the words of the apostles, receive them with careful mind.
We will speak concerning the resurrection. Now there are some men who have
doubt of the resurrection, and when they see the bones of dead men, they
say, How can these bones be again quickened? as if they speak wisely! But
we say against them, that God is Almighty, and can do all that he will. He
wrought heaven and earth and all creatures without matter. Now it seems
that it is somewhat easier to him to raise the dead from the dust, than it
was to him to make all creatures from naught: but truly to him are all
things alike easy, and nothing difficult. He wrought Adam of loam. Now we
cannot investigate how of that loam he made flesh and blood, bones and
skin, hair and nails. Men often see that of one little kernel comes a great
tree, but in the kernel we can see neither root, nor rind, nor boughs, nor
leaves: but the same God who draws forth from the kernel tree, and fruits,
and leaves, may from dust raise flesh and bones, sinews and hair, as he
said in his gospel, "There shall not be lost to you one hair of your head."
The apostle Paul said, that we should arise from death at the age that
Christ was when he suffered, that is about three and thirty years. Though a
child depart, or a worn-out man, they will, nevertheless, come to the age
we before said; yet will everyone have his own growth, which he had in this
life, or should have had, if he had awaited it. If any one be maimed, or
limbless in this life, he will be as it is written, that "All those who
belong to God's kingdom, shall have neither blemish nor hurt on their
bodies." What shall we suppose concerning those others who depart to
everlasting perdition, whether they are maimed or limbless, when they are
dwelling in eternal torment?
It will then be as Christ said, that "No man taketh to {239} wife, nor
woman to husband, nor family is begotten, nor taste they of death, but will
be like unto the angels, when they dwell with angels." No libidinousness
will give them 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.
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