The apostle Andrew, after Christ's passion, went to the land which is
called Achaia, and there preached the faith of the Lord, and the redemption
of the world through his passion. Then Aegeas, a cruel judge, would
suppress his preaching, and force the christians to idolatrous worship.
Andrew said {589} to him, "It were fitting, now thou art a judge of men,
that thou shouldest know thy Judge who is in heaven, and worship him, who
is the true God, and turn thy mind from the false gods." Aegeas answered
him, "Art thou Andrew, who castest down the temples of our gods, and
instigatest this people to the vain doctrine which the Roman senators have
rejected, and ordered to be suppressed?" Andrew answered him, "The Roman
senators know not yet God's truth, how the Son of God came to men, and
taught that these idols which ye worship are not gods, but are the worst
devils, foes of mankind, who teach men how they may exasperate the Almighty
God, and he then forsakes them, and the devil deludes them so long, until
they depart from their bodies guilty and naked, bearing nothing with them
but sins alone." Aegeas said, "These are idle words; for when your Jesus
preached these words, the Jews fastened him on a cross." Andrew answered
him, "O, if thou wouldst know the mystery of the holy cross, with what
discerning love the Prince of mankind received the cross for our
re-establishment, not compelled, but of his own will." Aegeas said, "How
sayest thou of his own will, when he was betrayed, and at the prayer of the
Jews was crucified by the soldiers of the governor?" Andrew answered, "For
this reason I said of his own will, because I was together with him when he
was betrayed by his disciple, and he before his passion foretold it to us,
and that on the third day he would arise from death: he said that he had
power to give his soul, and power to receive it again." Aegeas said, "I
wonder that thou, a sagacious man, wilt follow this doctrine, let it have
been as it might, of his own will or by compulsion, that he was fastened on
a cross." Andrew answered him, "Great is the mystery of the cross, which I
will disclose to thee, if thou wilt hear me." Aegeas said, "It cannot truly
be called a mystery, but a punishment." Andrew said, "That same punishment
thou wilt understand to be the mystery of the {591} renovation of mankind,
if thou wilt patiently hear me." Aegeas answered, "I will hear thee
patiently, but if thou obeyest me not, thou shalt receive the same mystery
of the cross in thyself." Andrew answered him, "If I feared the cross, then
would I not preach the glory of the cross." Aegeas said, "Thy witless
speech preaches the punishment of the cross as a glory, because through
audacity thou dreadest not the punishment of death." Andrew answered, "Not
through audacity, but through faith I dread not the punishment of death.
The death of righteous men is precious, and the death of sinful men is
execrable." Aegeas said, "Unless thou offerest gifts to our almighty gods,
on the same cross which thou praisest I will order thee afflicted to be
fastened." Andrew said to him, "Daily I offer my gift to the Almighty God,
who alone is the true God. Not flesh of lowing oxen, or blood of bucks, but
I offer daily on the altar of the holy cross the undefiled lamb, and it
continues sound and living after all folk have eaten its flesh, and drunk
its blood." Aegeas asked, "How can that so be?" Andrew answered him, "If
thou wilt learn how that can be, take a disciple's form, that thou mayest
learn this mystery." Aegeas said, "I will with torments extort from thee an
insight into this matter." The holy apostle answered, "I wonder greatly at
thee, how thou art turned to such great folly, that thou imaginest that for
torments I will disclose to thee the divine mystery. Thou hast heard the
mystery of the holy offering; now, if thou believest that Christ, the Son
of God, who was hanged on a cross, is true God, then will I disclose to
thee how the lamb continues sound and undefiled in its kingdom, after it is
offered, and its flesh eaten, and its blood drunken. But if thou wilt not
believe, thou wilt never come to an insight of this truth."
Hereupon Aegeas was wroth, and ordered the apostle to be thrust into a
swart prison. There came then a great multitude of all the province to the
prison, and would slay Aegeas, {593} and lead the apostle from the prison.
Then said Andrew to all the multitude, "My brothers, excite not the
peaceful Lord to any anger with your design. Our Saviour was betrayed, and
he had patience: he strove not, nor cried, nor did any man hear his voice
in the streets. Have now quiet and peace, and hinder not my martyrdom, but
rather prepare yourselves, as God's soldiers, that ye with fearless mind
may overcome all threats and bodily torments by patience. If any terror is
to be dreaded, then is that to be dreaded which has no end. Verily awe of
man is like smoke, and quickly, when it is agitated, vanishes. The pains in
this world are either light and bearable, or they are heavy, and quickly
drive out the soul. The pains which in the world to come are prepared for
the evil, will be eternal; there will be daily weeping, and wailing, and
groaning, and endless torment, to which Aegeas fearlessly hastens. Be
rather ready, that through transitory tribulation ye may come to the
eternal joy, where ye will ever rejoice, blooming and reigning with
Christ."
When the apostle had through all the night taught the folk in such words,
Aegeas sent to the prison at dawn, and ordered the holy apostle to be led
to him, and said, "I weened that thou in nightly meditation wouldst turn
thy mind from folly, and cease from the praise of thy Christ, that thou
mightest with us enjoy the delights of life. It is foolish that a man
should hurry wilfully to the cross, and send himself to torments." Andrew
answered, "Joy I may have with thee, if thou wilt believe in Christ and
abandon thy idolatry. Christ sent me to this province, in which I have
gained him no little folk." Aegeas said, "Therefore do I force thee to
offer to our gods, that this folk, whom thou hast deceived, may forsake the
vanity of thy lore, that they may offer to our gods a grateful sacrifice.
Not a city has remained in all this country in which the temples of our
gods have not been forsaken, {595} and now the worship of our gods shall be
again established through thee, that they may be gladdened in thee, and
that thou mayst be in our friendship. If thou wilt not this, then shalt
thou, for the security of our gods, suffer divers torments, and afterwards
perish, hanging on the cross which thou hast praised." The apostle answered
him, "Thou child of death, hear me, and thou chaff, prepared for
everlasting kindling, hear me, God's servant, and apostle of Jesus Christ.
Until now I have spoken to thee meekly, that thou with reason mightest
acknowledge the true belief; but now thou persistest in thy shamelessness,
and weenest that I shall fear for thy threats. Devise whatsoever appears to
thee yet greater in torments. By so much the more acceptable I shall be to
my King by as much as I for his name shall with profession continue in
torments."
Then the cruel murderer ordered him to be stretched out, and scourged seven
times; he afterwards ordered him to be raised, and said to him, "Andrew,
hear me, and change thy resolve for the shedding of thy blood. If thou
doest not so, I will cause thee to perish on the cross." The apostle
answered, "I am Christ's servant, and I shall rather wish than dread the
triumph of his cross. But thou mayst escape from the eternal torments that
are designed for thee, if thou wilt believe in Christ, after thou shalt
have tried my steadfastness. I dread thy destruction, and for my suffering
I am not afflicted. My suffering will end in one day, or in two, or at most
in three; but thy torment cannot come to an end within a thousand years.
Therefore, miserable, increase not more thy miseries, and kindle not for
thyself the everlasting fire."
Hereupon Aegeas exasperated ordered him to be hanged on a cross, and
commanded the executioners to bind him on the cross with withies hands and
feet, that he might slowly suffer. Then the christian folk ran towards the
executioners who led him to the cross, crying and saying, "What has this
{597} righteous man and friend of God perpetrated, that he is worthy of the
cross?" But Andrew besought the folk not to hinder his suffering. He went
with them rejoicing blithe of mind, and instructing the folk. He saw then
from afar the cross which was prepared for him, and cried with a loud
voice, thus saying, "Hail be to thee, cross, which wast hallowed by the
body of Christ, and with his limbs adorned as with pearls. Thou hadst
earthly awe before our Lord ascended thee; now thou hast heavenly love, and
art ascended for promise. Cheerful and rejoicing I come to thee, that thou
mayst joyfully receive me the disciple of him who hung on thee, for I have
ever loved thee, and I have desired to embrace thee. O thou good cross,
which didst receive beauty and fairness from the limbs of the Lord, thou
hast been of old desired and carefully loved, without intermission sought
by, and now at last prepared for my longing mind. Receive me from men, and
give me to my Teacher, that he through thee receive me, who through thee
hath redeemed me."
After these words he unclothed himself, and delivered his weeds to the
executioners. They then approached, and raised him on the cross, and bound
all his body with strong withies, as they had been commanded. There stood
more than twenty thousand men with Aegeas's brother, together crying,
"Unjust wisdom, that the holy man should thus suffer." But the holy Andrew
from the cross cheered the minds of those faithful men, stimulating them to
temporary patience, saying that this short suffering is not to be compared
with the everlasting reward.
Then in the meanwhile all the folk went to the house of Aegeas, all crying
together and saying, that so holy a man ought not to hang; a man strict of
conduct, adorned with pure morals, a noble teacher, pious and meek,
discreet and sober, ought not so to suffer, but should be loosed living
from the cross; for he ceases not from preaching truth, now hanging two
days alive. Hereupon Aegeas feared the multitude, and {599} promised that
he would release him as they desired, and went forth with them. Then the
apostle, when he saw them, asked, "How now, Aegeas, why comest thou to us?
If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised
thee. If thou comest to release me, I will not be released hence living.
Now I already see my true King; I stand in his sight praying to him. For
thee and thy misery I grieve, for eternal perdition awaits thee. Hasten
now, wretch, while thou canst do anything, lest thou desire when it is
forbidden thee." They would then release him, but their hands stiffened,
whosoever touched the cross with hands. Then the apostle, with loudest
voice, cried to Jesus Christ, thus praying, "My good Master, let me not be
released, but do thou first receive my spirit."
After these words a great light was seen suddenly coming from heaven to the
apostle, and illumined him all around, so that human eyes might not see him
for the heavenly light that surrounded him. The light continued nearly an
hour, and Andrew gave up his ghost in that light, and went to Christ
together with that beam, to whom is ever glory throughout all the world.
Aegeas was seized by the horrid devil on the way homeward, before he came
to his house, and he became exceedingly frantic, being cast to the earth in
the sight of the men who went with him. He then departed from the world
bloodthirsty to hell, and his brother held the corpse of the holy Andrew
with great reverence, that he might enwrap it. So great awe sprang up over
all that people, that not one there remained who believed not in God.
The priests of that nation, and the same deacons who saw it all, recorded
this passion, lest any one should doubt concerning this narrative. Let us
now pray to the Almighty Ruler, that his apostle may be our intercessor, as
he had been the preacher of his church. Be to the Lord Creator honour and
praise ever to eternity. Amen we say.
* * * * *
{600} DOMINICA PRIMA IN ADUENTUM DOMINI.
Thyses daeges thenung, and dhyssere tide maerdh sprecadh embe Godes
to-cyme. Theos t['i]d odh midne winter is gecweden, ADUENTUS DOMINI, thaet
is DRIHTNES TO-CYME. His to-cyme is his menniscnys. He com to us dhadha he
genam ure gecynd to his Aelmihtigan Godcundnysse, to dhi thaet h['e] us
fram deofles anwealde alysde.
Nu stent se gewuna on Godes geladhunge, thaet ealle Godes dheowan on
cyrclicum dhenungum, aegdher ge on halgum raedingum ge on gedremum
lofsangum, dhaera witegena gyddunga singallice on thyssere tide reccadh.
Tha witegan, thurh Godes Gast, witegodon Cristes to-cyme dhurh
menniscnysse, and be dham manega bec setton, dha dhe we nu oferraedadh aet
Godes dheowdome aetforan his gebyrd-tide, him to wurdhmynte, thaet he ['u]s
swa mildheortlice geneosian wolde. Crist com on dham timan to mancynne
gesewenlice, ac he bidh aefre ungesewenlice mid his gecorenum theowum, swa
swa he sylf beh['e]t, thus cwedhende, "Efne ic beo mid eow eallum dagum,
odh thissere worulde gefyllednysse." Mid dhisum wordum he geswutelode thaet
aefre beodh, odh middangeardes geendunge, him gecorene menn, dhe thaes
wyrdhe beodh thaet h['i] Godes wununge mid him habban moton.
Tha halgan witegan witegodon aegdher ge dhone aerran to-cyme on dhaere
acennednysse, and eac dhone aeftran aet dham micclum dome. We eac, Godes
dheowas, getrymmadh urne geleafan mid thyssere tide thenungum, fordhan dhe
we on urum lofsangum geandettadh ure alysednysse thurh his aerran to-cyme,
and we ['u]s sylfe m['a]niadh thaet we on his aeftran to-cyme gearwe beon,
thaet we moton fram dham dome him folgian to dham ecan l['i]fe, swa swa
h['e] us beh['e]t. Be dhyssere tide maersunge spraec se apostol Paulus on
dhyssere pistol-raedinge to Romaniscum leodum, and eac to eallum
geleaffullum mannum, thus m['a]nigende, "Mine gebrodhra, wite ge thaet nu
is tima ['u]s of slaepe {602} to arisenne: ure h['ae]l is gehendre thonne
we gelyfdon. Seo niht gew['a]t, and se daeg genealaehte. Uton awurpan
dheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on
daege arwurdhlice faron; na on oferaetum and druncennyssum, na on
forliger-beddum and unclaennyssum, na on geflite and ['a]ndan; ac beodh
ymbscrydde thurh Drihten Haelend Crist."
Se apostol ['u]s awrehte thaet we of slaepe ure asolcennysse and
ungeleaffulnysse aet sumon saele arison, swa swa ge on dhyssere andwerdan
r['ae]dinge gehyrdon. "Mine gebrodhra, wite ge thaet nu is tima ['u]s of
slaepe to arisenne." Witodlice ne gedafenadh ['u]s thaet we symle hnesce
beon on urum geleafan, swa swa dhas merwan cild, ac we sceolon onettan to
fulfremedre gedhincdhe, thurh gehealdsumnysse Godes beboda. We sceolon
asceacan dhone sleacan sl['ae]p us fram, and deofles weorc forl['ae]tan,
and g['a]n on leohte, thaet is, on godum weorcum. Gefyrn scean leoht
ingehydes geond eordhan ymbhwyrft, and forwel menige scinadh on
sodhfaestnysse wege, tha dhe faradh dhurh godspellic sidhfaet to dhaes ecan
lifes gefean. Efne nu "ure hael is gehendre thonne we gelyfdon." Thurh
dheonde ingehyd and g['o]dne willan, anum gehwilcum is hael gehendre dhonne
him waere dhadha h['e] aet fruman gelyfde, and fordhi h['e] sceal symle
gedheon on daeghwomlicere gecnyrdnysse, swa swa se sealm-sc['o]p cwaedh be
Godes gecorenum, "Tha halgan faradh fram mihte to mihte."
Eac is gehwilcum men his endenexta daeg near and near; and se gemaenelica
d['o]m daeghwomlice genealaehdh, on dham underfehdh anra gehwilc be dham
dhe h['e] geearnode on lichaman, swa g['o]d swa yfel. Uton fordhi aelc yfel
forfleon, and g['o]d be ure mihte gefremman, thy-l['ae]s dhe we dhonne
willon dhonne we ne magon, and we dhonne fyrstes biddon dhonne us se deadh
to fordhsidhe geneadadh. "Seo niht gew['a]t, and se daeg genealaehte."
H['e]r asette se apostol niht for dhaere ealdan nytennysse, dhe rixode
geond ealne middangeard ['ae]r Cristes to-cyme; ac he toscoc dha dwollican
nytennysse dhurh onlihtinge his {604} andwerdnysse, swa swa se beorhta daeg
todraefdh tha dimlican theostru dhaere sweartan nihte. Deofol is eac niht
gecweden, and Crist daeg, sedhe us mildheortlice fram deofles dheostrum
alysde, and us forgeaf leoht ingehydes and sodhfaestnysse. "Uton awurpan
theostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on
daege arwurdhlice faron." Uton awurpan dhurh andetnysse and behreowsunge
tha fordhgewitenan yfelu, and uton heonon-fordh stranglice widhstandan
deofles tihtingum, swa swa se ylca apostol on odhre stowe his underdheoddan
m['a]node, "Widhstandadh tham deofle, and he flihdh fram eow; genealaecadh
Gode, and he genealaehdh to eow." Leohtes waepna synd rihtwisnysse weorc
and sodhfaestnysse. Mid dham waepnum we sceolon beon ymbscrydde, swa thaet
we on daege arwurdhlice faron. Swa swa daeges leoht forwyrndh gehwilcne to
gefremmenne thaet thaet seo niht gedhafadh, swa eac sodhfaestnysse ingehyd,
thaet is, gedhoht ures Drihtnes willan, ['u]s ne gedhafadh m['a]ndaeda to
gefremmenne.
Symle we beodh fram Gode gesewene, aegdher ge widhutan ge widhinnan; thi
sceal eac gehw['a] sedhe ford['e]med beon nele eallunga warnian thaet h['e]
Godes beboda ne forg['ae]ge, na on ofer['ae]tum and druncennyssum. We
sceolon habban gastlice gereordunge, swa swa se ylca apostol dhisum wordum
taehte, "Thonne ge eow to gereorde gaderiadh, haebbe eower gehwilc halwende
l['a]re on mudhe, and sealm-boc on handa." Druncennys is cwylmbaere dhing,
and galnysse antimber. Salomon cwaedh, "Ne bidh n['a]n dhing digle thaer
dhaer druncennys rixadh." On odhre stowe beweop se ylca apostol
ungemetegodra manna l['i]f, dhus cwedhende, "Heora w['a]mb is heora God,
and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on
forliger-beddum and on unclaennyssum, ac beo arwyrdhe sinscipe betwux
gelyfedum mannum, swa thaet furdhon n['a]n forliger ne unclaennyss ne sy
genemned on Godes geladhunge; na on geflite and ['a]ndan. Crist cwaedh be
gesibsumum mannum, thaet hi sind Godes bearn g['e]cigede, and witodlice dha
geflitfullan sind deofles lyma. Se yfela secdh symle ceaste, and {606}
waelhreaw engel bidh asend togeanes him. Anda is derigendlic leahter, and
aefre bidh se nidhfulla wunigende on gedrefednysse, fordhan dhe se ['a]nda
ablent his m['o]d, and aelcere gastlicere blisse benaemdh. Thurh ['a]ndan
bepaehte se deofol thone frumsceapenan mann, and se nidhfulla is thaera
deofla daelnimend. Seo sodhe sibb afligdh ungedhwaernysse, and dhaes modes
digelnysse onliht, and witodlice se ['a]nda gemenigfylt yrsunge.
Se apostol beleac thisne pistol mid thisum wordum, "Ac beodh ymbscrydde
dhurh Drihten Haelend Crist." Ealle dha dhe on Criste beodh gefullode,
h['i] beodh mid Criste ymbscrydde, gif hi dhone cristendom mid rihtwisnysse
weorcum geglengadh. Dhas gewaedu awr['a]t se ylca apostol swutellicor on
odhre stowe, dhus cwedhende, "Ymbscrydadh eow, swa swa Godes gecorenan, mid
mildheortnysse and mid welwillendnysse, mid eadmodnysse, mid
gemetfaestnysse, mid gedhylde, and habbadh eow, toforan eallum dhingum, dha
sodhan lufe, seodhe is b['e]nd ealra fulfremednyssa; and Cristes sib
blissige on eowrum heortum, on dhaere ge sind gec['i]gede on anum lichaman.
Beodh thancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum
wisdome taecende and tihtende eow betwynan, on sealmsangum and gastlicum
l['o]fsangum, singende mid gife Godes on eowrum heortum. Swa hwaet swa ge
dodh on worde odhdhe on weorce, dodh symle on Drihtnes naman, thancigende
dham Aelmihtigan Faeder dhurh his Bearn, the mid him symle on ['a]nnysse
thaes Halgan Gastes wunadh."
Uton fordhi us gearcian mid thisum foresaedum reafum, be dhaes apostoles
mynegunge, thaet we to dhaere wundorlican gebyrd-tide ures Drihtnes mid
freolslicere dhenunge becumon, tham sy wuldor and l['o]f ['a] on ecnysse.
Amen.
{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.
The service of this day, and the celebration of this tide speak concerning
God's advent. This tide until midwinter is called ADVENTUS DOMINI, that is
THE LORD'S COMING. His advent is his humanity. He came to us when he took
our nature to his Almighty Godhead, to the end that he might redeem us from
the power of the devil.
The custom now stands in God's church, that all God's servants in the
church-services, both in holy readings and in harmonious hymns, constantly
at this tide recite the songs of the prophets. The prophets, through the
Spirit of God, prophesied Christ's advent through humanity, and of that
composed many books, which we now read over at God's service before his
birth-tide, to his honour, for that he would so mercifully visit us. Christ
came at that time to mankind visibly, but he is ever invisibly with his
chosen servants, as he himself promised, thus saying, "Lo I will be with
you on all days until the consummation of this world." By these words he
manifested that there will ever be, until the ending of the world, men
chosen to him, who will be worthy that with him they may have habitation
with God.
The holy prophets prophesied both the first advent at the birth, and also
the latter at the great doom. We also, God's servants, confirm our faith
with the services of this tide, because we in our hymns confess our
redemption through his first advent, and we admonish ourselves to be ready
on his latter advent, that we may from that doom follow him to everlasting
life, as he has promised us. Of the celebration of this tide the apostle
Paul, in this epistle to the Roman people, and also to all believing men,
spake, thus admonishing, "My brothers, know ye that it is now time for us
to arise from {603} sleep: our salvation is nearer than we believed. The
night is departed, and the day has approached. Let us cast away works of
darkness, and be invested with weapons of light, so that we by day may go
honestly; not in gluttony and drunkenness, not in adulteries and
uncleannesses, not in strife and envy; but be invested by the Lord Jesus
Christ."
The apostle has excited us to arise at some time from the sleep of our
sluggishness and disbelief, as ye in this present lesson have heard. "My
brothers, know ye that it is now time for us to arise from sleep." Verily
it befits us not to be always delicate in our faith, as a tender child, but
we should hasten to perfect excellence through the observance of God's
commandments. We should shake sluggish sleep from us, and forsake the
devil's works, and go in the light, that is, in good works. Of old the
light of knowledge shone over the circumference of earth, and very many
shine in the way of truth, who go through the evangelic path to the joy of
everlasting life. Lo now "our salvation is nearer than we believed."
Through increasing knowledge and good will, salvation is nearer to every
one than it was to him when he at first believed, and therefore he should
ever increase in daily diligence, as the psalmist said of God's chosen,
"The holy go from virtue to virtue."
Also to every man is his last day nearer and nearer; and the common doom
approaches daily, at which every one will receive according to what he has
merited in body, whether good or evil. Let us then flee from every evil,
and do good according to our power, lest we be willing when we cannot, and
pray for time when death compels us to depart. "The night is departed, and
the day has approached." Here the apostle has placed night for the old
ignorance, which reigned through all the world before Christ's advent; but
he scattered the erroneous ignorance by the illumination of his {605}
presence, as the bright day drives away the dim darkness of the swart
night. The devil is also called night, and Christ day, who has mercifully
released us from the devil's darkness, and given us the light of knowledge
and truth. "Let us cast away works of darkness, and be invested with
weapons of light, so that we by day may go honestly." Let us by confession
and repentance cast away the forthgone evils, and let us henceforth
strongly withstand the instigations of the devil, as the same apostle in
another place exhorted his followers, "Withstand the devil, and he will
flee from you; draw near unto God, and he will draw near unto you." The
weapons of light are works of righteousness and truth. With those weapons
we should be invested, so that we by day may go honestly. As the light of
day forbids everyone to perpetrate that which the night allows, so also the
knowledge of truth, that is, the thought of our Lord's will, allows us not
to perpetrate deeds of wickedness.
We are ever seen by God, both without and within; therefore should everyone
who wills not to be condemned especially take care that he transgress not
God's commandments, either by gluttony or drunkenness. We should have
ghostly refection, as the same apostle taught in these words, "When ye
gather yourselves to refection, let each of you have salutary lore in
mouth, and psalm-book in hand." Drunkenness is a death-bearing thing, and
the material of libidinousness. Solomon said, "Nothing is secret where
drunkenness reigns." In another place the same apostle bewailed the life of
intemperate men, thus saying, "Their belly is their God, and their end is
perdition, and their glory in pollution." Not in adulteries and
uncleannesses, but let there be honourable union between believing persons,
so that at least no adultery nor uncleanness be named in God's church; not
in strife and envy. Christ said of peaceful men, that they are called
children of God; and verily the strifeful are limbs of the devil. The evil
ever seeks contention, and a cruel angel will {607} be sent against him.
Envy is a pernicious vice, and ever will the envious be continuing in
affliction, because envy blinds his mind and deprives it of every ghostly
bliss. Through envy the devil deceived the first-created man, and the
envious is a participator with the devils. True peace drives away discord,
and enlightens the darkness of the mind, and envy certainly multiplies
anger.
The apostle closed this epistle with these words, "But be invested by the
Lord Jesus Christ." All those who are baptized in Christ are invested with
Christ, if they adorn their christianity with works of righteousness. Of
these weeds the same apostle wrote more plainly in another place, thus
saying, "Clothe yourselves, as God's chosen, with mercy and with
benevolence, with humility, with moderation, with patience, and have,
before all things, true love, which is the bond of all perfections; and let
Christ's peace rejoice in your hearts, in which ye are called in one body.
Be thankful, and let God's word dwell among you abundantly, in all wisdom
teaching and stimulating among yourselves, in psalms and ghostly hymns,
singing with God's grace in your hearts. Whatsoever ye do in word or in
work, do it ever in the name of the Lord, thanking the Almighty Father
through his Son, who with him ever continueth in unity of the Holy Ghost."
Let us then prepare ourselves with these before-said garments, according to
the apostle's admonition, that we may come to the wonderful birth-tide of
our Lord with solemn service, to whom be glory and praise ever to eternity.
Amen.
* * * * *
{608} DOMINICA II. IN ADUENTUM DOMINI.
Erunt signa in sole et luna et stellis: et reliqua.
Se Godspellere Lucas awr['a]t on dhisum daegdherlican godspelle, thaet ure
Drihten waes sprecende thisum wordum to his leorning-cnihtum, be dham
t['a]cnum dhe ['ae]r thyssere worulde geendunge gelimpadh. Drihten cwaedh,
"T['a]cna gewurdhadh on sunnan, and on m['o]nan, and on steorrum, and on
eordhan bidh theoda ofdhryccednyss:" et reliqua.
Se halga Gregorius us trahtnode thyses godspelles digelnysse thus
undergynnende: Drihten ure Alysend ['u]s gewilnadh gearwe gemetan, and
forthi cydde dha yfelnyssa dhe folgiadh tham ealdigendan middangearde,
thaet h['e] us fram his lufe gestilde. He geswutelode h['u] fela dhrowunga
forestaeppadh thyssere worulde geendunge, gif we God on smyltnysse
ondraedan nelladh, thaet we huru his genealaecendan d['o]m, mid mislicum
swinglum af['ae]rede, ondraedon. Her widhufan on thyssere r['ae]dinge
cwaedh se Haelend, "Dheod arist ongean dheode, and rice ongean rice, and
micele eordhstyrunga beodh gehwaer, and cwealm, and hunger." And sydhdhan
betwux dham thus cwaedh, "T['a]cna beodh on sunnan, and on m['o]nan, and on
steorrum, and on eordhan dheoda ofdhriccednys, for gemencgednysse
s['ae]licra ydha and sweges."
Sume dhas t['a]cna we gesawon gefremmede, sume we ondraedadh us towearde.
Witodlice on dhisum niwum dagum arison dheoda ongean dheoda, and heora
ofdhriccednyss on eordhan gel['a]mp swidhor thonne we on ealdum bocum
raedadh. Oft eordhstyrung gehw['ae]r fela burhga ofhreas, swa swa gel['a]mp
on Tyberies daege thaes caseres, thaet dhreottyne byrig dhurh eordhstyrunge
afeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we
nateshwon gyta swutele t['a]cna on sunnan, and on m['o]nan, and on steorrum
ne ges['a]won. We raedadh on tungelcraefte thaet seo sunne bidh hwiltidum
thurh dhaes monelican trendles underscyte adhystrod, and eac se fulla
m['o]na faerlice fagettadh, thonne he dhaes sunlican leohtes bedaeled {610}
bidh dhurh dhaere eordhan sceadwunge. Sind eac sume steorran leoht-beamede,
faerlice ar['i]sende, and hraedlice gew['i]tende, and h['i] symle sum dhing
n['i]wes mid heora upspringe geb['i]cniadh: ac ne maende Drihten dhas
t['a]cna on dhaere godspellican witegunge, ac dha egefullan t['a]cna the
dham micclan daege forestaeppadh. Matheus se Godspellere awr['a]t
swutelicor thas t['a]cna, thus cwedhende, "Thaerrihte aefter dhaere micclan
gedrefednysse, bidh seo sunne adhystrod, and se m['o]na ne syldh n['a]n
leoht, and steorran fealladh of heofonum, and heofonan mihta beodh
astyrode, and dhonne bidh aeteowed Cristes r['o]de-t['a]cn on heofonum, and
ealle eordhlice maegdha heofiadh." Dhaere s['ae] gemengednyssa, and daera
ydha sweg ungewunelice gyt ne asprungon, ac dhonne fela dhaera foresaedra
t['a]cna gefyllede sind, nis n['a]n twynung thaet tha feawa dhe thaer to
lafe sind witodlice gefyllede be['o]n.
Mine gebrodhra, thas dhing sind awritene thaet ure m['o]d thurh waerscipe
wacole beon, thaet hi dhurh orsorhnysse ne asleacion, ne dhurh nytennysse
geadlion; ac thaet symle se ['o]ga h['i] gebysgige, and seo embhydignys on
g['o]dum weorcum getrymme. Drihten cwaedh, "Menn forseariadh for ['o]gan
and andbidunge dhaera dhinga the becumadh ofer ealne middangeard. Witodlice
heofonan mihta beodh astyrode." Heofonan mihta sind englas and heah-englas,
thrymsetl, ealdorscipas, hlafordscipas and anwealdu. Thas engla werod beodh
aeteowde gesewenlice urum gesihdhum on to-cyme dhaes strecan D['e]man,
thaet h['i] stidhlice aet ['u]s ofgan thaet thaet se ungesewenlica Scyppend
emlice forberdh. Thonne we geseodh mannes Bearn cumende on wolcnum, mid
micelre mihte and maegendhrymme. Drihten gec['i]gde hine sylfne mannes
Bearn gelomlicor dhonne Godes Bearn, for eadmodnysse thaere underfangenan
menniscnysse, thaet h['e] us mynegige mid tham gecynde the he for ['u]s
underfeng. He is sodhlice mannes Bearn, and ne manna Bearn, and nis n['a]n
odher anes mannes bearn buton Crist ['a]na. He bidh on mihte and on
maegendhrymme geswutelod tham dhe hine on eadmodnysse wunigende gehyran
noldon, thaet h['i] dhonne gefredon his {612} mihte swa miccle stidhlicor,
swa micclum swa h['i] nu heora swuran to his gedhylde nelladh gebigan. Thas
word sind gecwedene be dham widhercorenum, ac her fyliadh tha word dhe dha
gecorenan frefriadh. Se Haelend cwaedh, "Thonne dhas wundra ongynnadh,
ahebbadh thonne eowre heafda and behealdadh, fordhan dhe eower alysednyss
genealaehdh." Swilce h['e] swutellice his gecorenan m['a]node, 'Thonne
middangeardes wita gelomlaecadh, thonne se ['o]ga dhaes micclan domes bidh
aeteowod, ahebbadh thonne eowre heafda, thaet is, gladiadh on eowrum mode,
fordhi dhonne thes middangeard bidh geendod, the ge ne lufodon; thonne bidh
gehende seo alysednyss dhe ge sohton.' On halgum gewrite bidh gelomlice
heafod gesett for thaes mannes mode, fordhan dhe thaet heafod gewissadh
tham odhrum limum, swa swa thaet m['o]d gediht dha gedhohtas. We ahebbadh
ure heafda thonne we ure m['o]d araeradh to gefean thaes heofonlican
edhles. Tha dhe God lufiadh, h['i] sind gem['a]node thaet h['i] gladion on
middangeardes geendunge, fordhan thonne he gew['i]t, dhe h['i] ne lufodon,
dhonne witodlice h['i] gemetadh thone dhe h['i] lufodon.
Ne gewurdhe hit la, thaet aenig geleafful, sedhe gewilnadh God to geseonne,
thaet h['e] heofige for middangeardes hryrum; hit is sodhlice awriten, "Swa
hw['a] swa wile beon freond thyssere worulde, he bidh Godes feond geteald."
Witodlice se dhe ne blissadh on nealaecunge middangeardes geendunge, se
geswuteladh thaet he his freond waes, and bidh thonne oferstaeled thaet he
Godes feond is. Ac gew['i]te thises middangeardes freondscipe fram
geleaffulra manna heortan, and gew['i]te fram dham dhe thaet odher l['i]f
gelyfadh toweard, and hit dhurh weorc lufiadh. Tha sceolon heofian for
middangeardes toworpennysse, tha dhe heora heortan wyrtruman on his lufe
aplantodon, tha dhe thaet towearde l['i]f ne secadh, ne his furdhon ne
gelyfadh: we sodhlice, dhe thaes heofonlican edhles gefean eallunga
oncneowon, sceolon anmodlice to dham ['o]nettan. Us is to gewiscenne thaet
we hraedlice to dham faron, and thurh dhone scyrtran weg becumon, fordhan
dhe dhes middangeard is mid menigfealdum unr['o]tnyssum gedhread, and mid
dhwyrnyssum geangsumod.
{614} Hwaet is dhis deadlice l['i]f buton weg? Understandadh nu hwilc sy on
weges geswince to ateorigenne, and dheah nelle thone weg geendigan. Drihten
cwaedh, "Behealdadh thaes f['i]ctreowa and ealle odhre treowa, thonne h['i]
spryttadh, dhonne wite ge thaet hit sumorlaehdh. Swa eac ge magon witan,
dhonne ge dhas foresaedan t['a]cna geseodh, thaet Godes rice genealaehdh."
Sodhlice mid thisum wordum is geswutelod thaet dhises middangeardes waestm
is hryre. To dham h['e] wext thaet he fealle; to dhy he sprytt thaet h['e]
mid cwyldum fornyme swa hwaet swa h['e] aer sprytte. Thes middangeard is
dham ealdigendan menn gel['i]c: on iugodhe bidh se lichama theonde on
strangum breoste, on fullum limum and halum; witodlice on ealdlicum gearum
bidh thaes mannes waestm geb['i]ged, his swura aslacod, his neb gerifod,
and his lima ealle gewaehte; his breost bidh mid sicetungum gedhread, and
betwux wordum his ordhung ateoradh; theah dhe him adl ['o]n ne sitte, theah
forwel oft his hael him bidh adl. Swa is dhisum middangearde: aet fruman
h['e] waes dheonde swylce on geogodhh['a]de, he waes on lichamlicere
haeldhe growende, and on sp['e]da genihtsumnysse faett, langsum on life,
stille on langsumere sibbe; ac h['e] is nu mid ylde ofsett, swylce mid
gelomlaecendum h['e]figtymnyssum to deadhe gedhread.
Mine gebrodhra, ne lufige ge thisne middangeard the ge geseodh thaet lange
wunian ne maeg. Be dhisum cwaedh se apostol, "Ne lufige ge middangeard, ne
dha dhing dhe him on wuniadh, fordhan swa hw['a] swa middangeard lufadh,
naefdh h['e] Godes lufe on him."
Wel is Godes rice sumerlicere tide widhmeten, fordhi dhonne gewitadh tha
genipu ure dreorignysse, and lifes dagas dhurh beorhtnysse thaere ecan
sunnan scinadh.
Ealle dhas foresaedan dhing sind mid micelre gewissunge getrymde thurh
dhisne aefterfyligendan cwyde, "Sodh ic eow secge, Ne gew['i]t dheos
maegdh, odhthaet ealle dhas dhing gewurdhadh." Thas word spraec Drihten to
Iudeiscre maegdhe, and heora {616} cynn ne gew['i]t thurh ateorunge,
aerdhan dhe thes middangeard geendadh. Be dhisum andgite cwaedh se apostol
Paulus, thaet "Drihten sylf astihdh of heofonum on stemne thaes
heah-engles, and mid Godes byman, and dha deadan aerest arisadh; sydhdhan
we dhe lybbadh, and on lichaman beodh gemette beodh gelaehte fordh mid tham
odhrum on wolcnum togeanes Criste, and we swa symle sydhdhan mid Gode
beodh. Frefriadh e['o]w mid thisum wordum." Eac on dhisum andgite
gedhwaerlaehdh se Godspellere Matheus, thisum wordum, "Drihten asent his
englas mid byman and micelre stemne, and h['i] gaderiadh his gecorenan fram
feower windum, of eallum eordhlicum gemaerum odh dha he['a]lican heofonan."
Se apostol cwaedh, "We dhe lybbadh." Ne maende he hine sylfne mid tham
worde, ac dha dhe on life thurhwuniadh oth geendunge thyssere worulde. Mid
tham is eac geswutelod, thaet mancynn mid ealle ne ateoradh aer dhaere
geendunge, ac h['i] habbadh hwaedhere sceortne deadh, tha dhe thonne on
life gemette beodh; fordhan dhe heofonlic fyr ofergaedh ealne middangeard
mid anum bryne, and dha deadan arisadh of heora byrgenum mid dham fyre, and
dha lybbendan beodh acwealde thurh dhaes fyres haetan, and dhaerrihte eft
ge-edcucode to ecum dhingum. Ne deradh thaet fyr n['a]n dhing tham
rihtwisum, dhe ['ae]r fram synnum geclaensode waeron; ac swa hw['a] swa
ungeclaensod bidh, he gefret thaes fyres ['ae]dhm; and we dhonne ealle to
dham d['o]me becumadh. Ne bidh se d['o]m on n['a]num eordhlicum felda
ged['e]med, ac bidh swa swa se apostol her widhufan on thyssere r['ae]dinge
cwaedh, thaet we beodh gegripene on wolcnum togeanes Criste, geond thas
lyft; and thaer bidh seo twaeming rihtwisra manna and arleasra. Tha
rihtwisan nahwar sydhdhan ne wuniadh buton mid Gode on heofonan rice, and
dha arleasan nahwar buton mid deofle on helle suslum.
Se Haelend beleac this godspel mid thisum wordum: "Heofen and eordhe
gew['i]tadh, and mine word naefre ne gew['i]tadh." Ne awendadh heofon and
eordhe to nahte, ac hi beodh awende of dham hiwe dhe h['i] nu on wuniadh to
beteran hiwe, swa swa {618} Iohannes se Godspellere cwaedh, "Thonne bidh
niwe heofon and niwe eordhe." Ne beodh witodlice odhre gesceapene, ac dhas
beodh ge-edniwode. Heofon and eordhe gew['i]tadh, and dheah dhurhwuniadh,
fordhan dhe h['i] beodh fram dham hiwe dhe h['i] nu habbadh thurh fyr
geclaensode, and swa-dheah symle on heora gecynde standadh. Thonne bidh seo
sunne be seofonfealdum beorhtre thonne heo nu sy, and se m['o]na haefdh
thaere sunnan leoht.
Dauid sodhlice be Cristes to-cyme thisum wordum witegode: "God cymdh
swutellice, and h['e] ne suwadh. Fyr byrndh on his gesihdhe, and on his
ymbhwyrfte bidh swidhlic storm." Se storm adhwyhdh swa hwaet swa thaet fyr
forswaeldh. Be dham daege cwaedh se witega Sofonias, "Se miccla Godes daeg
is swidhe gehende, and dhearle swyft: biter bidh thaes daeges stemn: thaer
bidh se str['a]nga gedrefed. Se daeg is yrres daeg, and gedrefednysse daeg
and angsumnysse, yrmdhe daeg and w['a]nunge, theostra daeg and dimnysse,
byman daeg and cyrmes."
Mine gebrodhra, settadh thises daeges gemynd aetforan eowrum eagum, and swa
hwaet swa bidh nu h['e]figtyme gedhuht, eal hit bidh on his widhmetennysse
gelidhegod. Gerihtlaecadh eower l['i]f, and awendadh eowre dheawas,
witniadh mid wope eowre yfelan daeda, widhstandadh deofles costnungum;
bugadh fram yfele, and dodh g['o]d, and ge beodh swa micclum orsorgran on
to-cyme thaes ecan D['e]man, swa micclum swa ge nu his strecnysse mid ege
forhr['a]diadh. Se witega cwaedh, thaet se miccla Godes daeg is swidhe
gehende, and thearle swyft. Theah dhe gyt waere odher thusend geara to dham
daege, naere hit langsum; fordhan swa hwaet swa geendadh, thaet bidh sceort
and hraed, and bidh swilce hit naefre ne gewurde, thonne hit geendod bidh.
Hwaet theah hit langsum waere to dham daege, swa hit nis, theah ne bidh ure
t['i]ma langsum, and on ['u]re geendunge us bidh ged['e]med, hwaedher we on
reste oththe on wite dhone gem['ae]nelican d['o]m anbidian sceolon. Uton
fordhi brucan thaes fyrstes dhe us God forgeaf, and geearnian thaet ece
l['i]f mid him sedhe leofadh and rixadh in ealra worulda woruld. Amen.
{609} THE SECOND SUNDAY IN THE LORD'S ADVENT.
Erunt signa in sole et luna et stellis: et reliqua.
The Evangelist Luke wrote in this day's gospel, that our Lord was speaking
in these words to his disciples, concerning the signs which will happen
before the ending of this world. The Lord said, "There shall be signs in
the sun, and in the moon, and in the stars, and on earth there shall be
affliction of nations," etc.
The holy Gregory has expounded for us the obscurity of this gospel, thus
beginning: The Lord our Redeemer is desirous to find us ready, and
therefore chid the evils which follow the senescent world, that he might
wean us from its love. He manifested how many sufferings will precede the
ending of this world, if we will not dread God in serenity, that at least,
terrified with many tribulations, we may dread his approaching doom. Here
above in this lesson Jesus said, "Nation shall arise against nation, and
kingdom against kingdom, and great earthquakes shall be everywhere, and
pestilence, and hunger." And afterwards among them thus said, "There shall
be signs in the sun, and in the moon, and in the stars, and on earth
affliction of nations, for the mingling of the sea-waves and sound."
Some of these signs we have seen accomplished, some we fear are to come.
Verily in these new days nations have arisen against nations, and their
affliction on earth has happened greater than we in old books read. Oft an
earthquake in divers places has overthrown many cities, as it happened in
the days of the emperor Tiberius, that thirteen cities fell through an
earthquake. With pestilence and with hunger we are frequently afflicted,
but we have not yet seen manifest signs in the sun, and in the moon, and in
the stars. We read in astronomy, that the sun is sometimes darkened by the
intervention of the lunar orb, and also the full moon suddenly becomes
dusky, when it is deprived of the solar light {611} by the shadow of the
earth. There are also some stars beamed with light, suddenly rising, and
quickly departing, and they by their uprise ever indicate something new:
but the Lord meant not these signs in the evangelical prophecy, but the
awful signs which will precede the great day. Matthew the Evangelist wrote
more plainly of these signs, thus saying, "Straightways after the great
tribulation, the sun shall be darkened, and the moon shall give no light,
and the stars shall fall from heaven, and the powers of heaven shall be
agitated, and then shall appear the sign of Christ's cross in the heavens,
and all earthly powers shall mourn." The minglings of the sea, and the
sound of the waves have not yet unusually happened, but when many of the
before-said signs have been fulfilled, there is no doubt that the few which
are remaining will also be fulfilled.
My brothers, these things are written that our minds may be vigilant
through heedfulness, that through security they slacken not, nor through
ignorance become void; but that terror ever occupy, and attention to good
works confirm them. The Lord said, "Men shall wither for terror and for
awaiting the things which shall come over all the world: for the powers of
heaven shall be agitated." The powers of heaven are angels and archangels,
thrones, principalities, lordships and powers. These hosts of angels will
appear visible to our sights at the advent of the severe Judge, that they
may sternly exact from us that which the invisible Creator patiently
forbears. Then we shall see the Son of man coming in clouds, with great
might and majesty. The Lord called himself the Son of man oftener than the
Son of God, from the humility of his assumed humanity, that he may admonish
us with the nature which he for us received. He is truly Son of man, and
not Son of men, and there is no other son of one man but Christ alone. He
will be manifested in might and in majesty to those who would not obey him
while existing in humility, that they then may feel his {613} might by so
much the more severely as they now will not bow their necks to his
patience. These words are said of the reprobates, but here follow the words
which comfort the chosen. Jesus said, "When these wonders begin, then lift
up your heads and behold, for your redemption approacheth." As if he had
manifestly exhorted his chosen, 'When the torments of the world shall
thicken, when the dread of the great doom shall appear, raise then your
heads, that is, be glad in your minds, for then this world shall be ended,
which ye loved not; then shall be at hand the redemption which ye sought.'
In holy writ _head_ is very frequently put for the mind of man, because the
head directs the other members, as the mind devises the thoughts. We lift
up our heads when we raise our minds to the joys of the heavenly country.
Those whom God loves are exhorted to be glad for the ending of the world,
for when that passes away, which they loved not, then certainly they will
find that which they loved.
O let it not be, that any believer, who desires to see God, mourn for the
fall of the world; for it is written, "Whosoever will be a friend of this
world, will be accounted a foe of God." But he who rejoices not at the
approach of the ending of the world, manifests that he was its friend, and
will then be convicted that he is God's foe. But let friendship for this
world depart from the hearts of believing men, and depart from them who
believe the other life to come, and really love it. They should mourn for
the destruction of the world who have planted the root of their heart in
its love, who seek not the life to come, nor even believe in it: but we,
who full well know the joys of the heavenly country, should unanimously
hasten to it. It is for us to wish that we may go to it quickly, and arrive
by the shorter way, for this world is afflicted with manifold tribulations,
and with crosses tormented.
{615} What is this deathlike life but a way? Understand now what it is to
faint through the toil of the way, and yet not to desire the way to end.
The Lord said, "Behold these figtrees and all other trees, when they
sprout, then ye know that summer is near. So likewise ye may know, when ye
see these before-said signs, that God's kingdom draweth near." Verily by
these words it is manifested that the fruit of this world is falling. It
grows that it may fall; it sprouts that it may destroy with diseases
whatsoever it had before sprouted. This world is like to a senescent man:
in youth the body is thriving with strong breast, with full and hale limbs;
but in senile years the man's stature is bowed, his neck slackened, his
face wrinkled, and his limbs all afflicted; his breast is tormented with
sighs, and between his words his breath fails; though disease sit not on
him, yet too often his health is a disease to him. So it is with this
world: at first it was thriving as in youth, it was growing in bodily
health, and fat in abundance of good things, long in life, still in long
peace; but now it is with age oppressed, as it were with frequent
tribulations afflicted to death.
My brothers, love not this world which ye see cannot long exist. Of this
the apostle said, "Love not the world, nor anything that dwelleth on it,
for whosoever loveth the world, hath not love of God in him."
Well is the kingdom of God compared with the summer season, for then the
clouds of our dreariness pass away, and the days of life shine through the
brightness of the eternal sun.
All these before-said things are with great certainty confirmed by this
following sentence, "Verily I say unto you, This tribe shall not pass away,
until all these things shall take place." These words the Lord spake to the
Jewish {617} tribe, and their kin will not pass away through decay, before
this world ends. Of this sentence the apostle Paul said, that "the Lord
himself shall descend from heaven with the voice of the archangel, and with
the trumpet of God, and the dead will first arise; afterwards, we who live,
and shall be found in the body, will be caught forth with the others in
clouds towards Christ, and so we shall ever after be with God. Comfort
yourselves with these words." Also in this sentence the Evangelist Matthew
agrees, in these words, "The Lord will send his angels with trumpet and
loud voice, and they shall gather his chosen from the four winds, from all
earthly boundaries to the high heavens."
The apostle said, "We who live." He did not mean himself by those words,
but those who continue in life until the ending of this world. By that it
is likewise manifested, that mankind will not wholly perish before the
ending, but that they will, nevertheless, have a short death who shall then
be found in life; for heavenly fire will pass over all the world with one
burning, and the dead will arise from their graves with that fire, and the
living will be slain by the fire's heat, and straightways after requickened
to eternity. The fire will in no wise injure the righteous who had before
been cleansed from sins; but whosoever is uncleansed shall eat the fire's
breath; and we shall then all come to the doom. The doom will be deemed on
no earthly field, but will be as the apostle here above in this lesson
said, that we shall be seized up in clouds towards Christ, through the air;
and there will be the separation of righteous and impious men. The
righteous will afterwards dwell nowhere but with God in the kingdom of
heaven, and the impious nowhere but with the devil in hell-torments.
Jesus concluded this gospel with these words: "Heaven and earth shall pass
away, but my words shall never pass away." Heaven and earth will not turn
to naught, but they will be changed from the form in which they now exist
to a {619} better form, as John the Evangelist said, "Then there shall be a
new heaven and a new earth." There will not indeed be others created, but
these will be renewed. Heaven and earth will pass away, but will,
nevertheless, continue, for they will be cleansed by fire from the form
which they now have, and will yet stand ever in their own nature. Then will
the sun be sevenfold brighter than it now is, and the moon will have the
light of the sun.
David verily prophesied of Christ's advent in these words: "God shall come
manifestly, and he will not keep silence. Fire shall burn in his sight, and
round about him shall be a mighty storm." The storm will wash whatsoever
the fire burns. Of that day the prophet Zephaniah said, "The great day of
God is very near at hand, and exceedingly swift: bitter shall be the voice
of that day: there shall the strong be afflicted. That day is a day of
wrath, and a day of affliction and anxiety, a day of misery and wail, a day
of darkness and dimness, a day of the trumpet and of outcry."
My brothers, set the remembrance of this day before your eyes, and
whatsoever now appears to be trouble, it shall all be mitigated on
comparison with it. Correct your lives, and change your conduct, punish
your evil deeds with weeping, withstand the temptations of the devil;
eschew evil and do good, and ye will be by so much the more secure at the
advent of the eternal Judge, as ye now with terror anticipate his severity.
The prophet said, that the great day of God is very near at hand and very
swift. Though there were yet another thousand years to that day, it would
not be long; for whatsoever ends is short and quick, and will be as it had
never been, when it is ended. But though it were long to that day, as it is
not, yet will our time not be long, and at our ending it will be adjudged
to us, whether we in rest or in torment shall await the common doom. Let
us, therefore, profit by the time which God has given us, and merit the
everlasting life with him who liveth and reigneth for ever and ever. Amen.
* * * * *
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