Chapter VIII: K=l. Apri=l (1)

ANNUNCIATIO [=S]. MARIAE.

Missus est Gabrihel Angelas: et reliqua.

Ure se Aelmihtiga Scyppend, sedhe ealle gesceafta, buton aelcon antimbre, thurh his wisdom gesceop, and thurh his willan gel['i]ffaeste, h['e] gesceop mancynn to dhi thaet h['i] sceoldon mid gehyrsumnysse and eadmodnysse dha heofenlican gedhincdhe geearnigan, the se deofol mid ofermettum forwyrhte. Tha weardh eac se mann mid deofles lotwrencum bepaeht, swa thaet he tobraec his Scyppendes bebod, and weardh deofle betaeht, and eal his ofspring into helle-wite. Dha dheah-hwaedhere ofdhuhte dham Aelmihtigum Gode ealles mancynnes yrmdha, and smeade hu he mihte his hand-geweorc of deofles anwealde alysan; fordhi him ofhreow thaes mannes, fordhon dhe h['e] waes bepaeht mid thaes deofles searo-craeftum. Ac him ne ofhreow na dhaes deofles hryre; fordhan dhe h['e] naes thurh nane tihtinge forlaered, ac h['e] sylf asmeade dha up-ahefednysse the he dhurh ahreas; and he fordhi ['a] on ecnysse wunadh on forwyrde waelraew deofol.

Tha fram frymdhe mancynnes cydde se Aelmihtiga God, hwilon dhurh getacnunga, hwilon dhurh witegunga, thaet he wolde mancynn ahreddan thurh dhone the he ealle gesceafta mid geworhte, dhurh his agen Bearn. Nu waeron dha witegunga swidhe menigfealdlice gesette on halgum gewritum, aerdham dhe se Godes Sunu menniscnysse underfenge. Sume waeron eac be dhaere eadigan Marian gewitegode. An dhaera witegunga is Isaiae, se awr['a]t betwux his witegungum, thus cwedhende, "Efne sceal maeden geeacnian on hire innodhe, and acennan Sunu, and his nama bidh gec['i]ged Emmanuhel," thaet is gereht {194} on urum gedheode, 'God is mid us.' Eft Ezechihel se witega geseah on his witegunge ['a]n belocen geat on Godes huse, and him cwaedh to sum engel, "This geat ne bidh nanum menn geopenod, ac se Hlaford ana faerdh inn thurh thaet geat, and eft ['u]t faerdh, and hit bidh belocen on ecnysse." Thaet beclysede geat on Godes huse getacnode thone halgan maeigdhhad thaere eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, thaet is Crist, becom on hire innodh, and dhurh h['i] on menniscnysse weardh acenned, and thaet geat bidh belocen on ecnysse; thaet is, thaet Maria waes maeden aer dhaere cenninge, and maeden on dhaere cenninge, and maeden aefter dhaere cenninge.

Tha witegunga be Cristes acennednysse and be dhaere eadigan Marian maegdhhade sindon swidhe menigfealdlice on dhaere ealdan ['ae] gesette, and se dhe h['i] asmeagan wile, thaer he h['i] afint mid micelre genihtsumnysse. Eac se apostol Paulus cwaedh, "Thatha dhaera t['i]da gefyllednys com, dha sende God Faeder his Sunu to mancynnes alysednysse." Seo wurdhfulle s['a]nd weardh on dhisum daege gefylled, swa swa Cristes boc us gewissadh, thus cwedhende, "Godes heah-engel, Gabrihel, waes asend fram Gode to dhaere Galileiscan byrig Nazareth, to dham maedene the waes Maria gehaten, and heo asprang of Dauides cynne, thaes maran cyninges, and heo waes beweddod tham rihtwisan Iosepe:" et reliqua.

Ure alysednysse anginn we gehyrdon on dhisre daegtherlican raedinge, thurh dha we awurpon tha derigendlican ealdnysse, and we sind getealde betwux Godes bearnum, thurh Cristes flaesclicnysse. Swidhe thaeslic anginn menniscre alysednysse waes thaet tha se engel weardh asend fram Gode to dham maedene, to cydhenne Godes acennednysse thurh h['i]; fordhan dhe se forma intinga mennisces forwyrdes waes, thatha se deofol asende odherne deofol, on naeddran anlicnysse, to dham frumsceapenan w['i]fe Euan, h['i] to beswicenne. Us becom dha deadh and forwyrd thurh w['i]f, and us becom eft lif and hredding thurh wimman.

Se heah-engel, the cydde thaes Haelendes acennednysse, waes {196} gehaten Gabrihel, thaet is gereht, 'Godes strengdh,' thone he bodode toweardne, the se sealm-sceop mid thisum wordum herede, "Drihten is strang and mihtig on gefeohte." On dham gefeohte, butan tweon, the se Haelend deofol oferwann, and middangeard him aetbraed.

"Maria waes beweddod Iosepe dham rihtwisan." Hw['i] wolde God beon acenned of beweddodan maedene? For micclum gesceade, and eac for neode. Thaet Iudeisce folc heold Godes ['ae] on tham timan: seo ['ae] taehte, thaet man sceolde aelcne wimman the cild haefde butan rihtre aewe staenan. Nu dhonne, gif Maria unbeweddod waere, and cild haefde, thonne wolde thaet Iudeisce folc, aefter Godes ['ae], mid stanum h['i] oftorfian. Dha waes heo, dhurh Godes foresceawunge, tham rihtwisan were beweddod, and gehw['a] wende thaet he dhaes cildes faeder waere, ac he naes. Ac dhadha Ioseph undergeat thaet Maria mid cilde waes, tha weardh he dreorig, and nolde hire genealaecan, ac dhohte thaet he wolde h['i] diglice forlaetan. Thadha Ioseph this smeade, tha com him to Godes engel, and bebead him, thaet sceolde habban gymene aegdher ge dhaere meder ge thaes cildes, and cwaedh, thaet thaet cild naere of nanum men gestryned, ac waere of tham Halgan Gaste. Nis na hwaedhere se Halga Gast Cristes Faeder, ac h['e] is genemned to dhaere fremminge Cristes menniscnysse; fordhan dhe he is Willa and Lufu thaes Faeder and thaes Suna. Nu weardh seo menniscnys thurh thone micclan Willan gefremmed, and is dheah-hwaedhere heora Dhreora weorc untodaeledlic. Hi sind thry on h['a]dum, Faeder, and Sunu, and Halig Gast, and an God untodaeledlic on anre godcundnysse. Ioseph dha, swa swa him se engel bebead, haefde gymene aegdher ge Marian ge dhaes cildes, and waes hyre gewita thaet heo maeden waes, and waes Cristes fostor-faeder, and mid his fultume and frofre on gehwilcum dhingum him dhenode on dhaere menniscnysse.

Se engel grette Marian, and cwaedh, thaet heo waere mid Godes gife afylled, and thaet hyre waes God mid, and heo waes gebletsod betwux wifum. Sodhlice heo waes mid Godes gife {198} afylled, fordhon dhe hire waes getidhod thaet heo dhone ab['ae]r the astealde ealle gifa and ealle sodhfaestnyssa. God waes mid hire, fordhan dhe he waes on hire innodhe belocen, sedhe belicdh ealne middangeard on his anre handa. And heo waes gebletsod betwux wifum, fordhan dhe heo, butan wiflicre bysnunge, mid wlite hyre maegdhh['a]des, waes modor thaes Aelmihtigan Godes.

Se engel gehyrte h['i] mid his wordum, and cwaedh hire to, "Efne dhu scealt geeacnian on dhinum innodhe, and thu acenst sunu." Oncnawadh nu, thurh thas word, sodhne mannan acennedne of maedenlicum lichaman. His nama waes Hiesus, thaet is Haelend, fordhan dhe h['e] gehaeldh ealle dha the on hine rihtlice gelyfadh. "Thes bidh m['ae]re, and he bidh gec['i]ged Sunu thaes Hexstan." Gelyfadh nu, thurh dhas w['o]rd, thaet he is sodh God of sodhum Gode, and efen-ece his Faeder, of dham he waes aefre acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac gastlice; fordhan dhe he is ealra cyninga Cyning, and rixadh ofer his gecorenan menn, aegdher ge ofer Israhela folc ge ofer ealle odhre leodscipas, dha dhe on rihtum geleafan wuniadh; and Crist h['i] ealle gebrincdh to his ecan rice. Israhel is gecweden, 'God geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu dha men dhe God geseodh mid heora mode thurh geleafan, and tha dhe leahtras forscrencadh, h['i] belimpadh to Godes r['i]ce, the naefre ne ateoradh.

Tha cwaedh Maria to dham engle, "H['u] maeg thaet beon thaet ic cild haebbe, fordhan dhe ic nanes weres ne bruce? Ic geteohode min lif on maegdhhade to geendigenne: hu maeg hit dhonne gewurdhan thaet ic, butan weres gemanan, cennan scyle?" Tha andwyrde se engel dham maedene, "Se Halga Gast cymdh ufen on dhe, and miht dhaes Hyhstan ofersceadewadh dhe." Thurh dhaes Halgan Gastes fremminge, swa swa we aer cwaedon, weardh Crist acenned on dhaere menniscnysse; and Maria his modor waes ofersceadewed dhurh mihte thaes Halgan Gastes. Hu waes heo ofersceadewod? Heo waes swa ofersceadewod thaet heo waes geclaensod and gescyld widh ealle leahtras, thurh {200} mihte dhaes Halgan Gastes, and mid heofenlicum gifum gefylled and gehalgod.

Se engel cwaedh, "Thaet Halige, the of dhe bidh acenned, bidh geciged Godes Sunu." Witodlice ealle menn beodh, swa swa se witega cwaedh, mid unrihtwisnysse geeacnode, and mid synnum acennede, ac ure Haelend ana waes geeacnod butan unrihtwisnysse, and butan synnum acenned; and he waes halig thaerrihte swa hradhe swa h['e] mann waes, and fulfremed God, thaes Aelmihtigan Godes Sunu, on anum hade mann and God. Dha cwaedh Maria to dham engle, "Ic eom Godes dhinen; getimige me aefter dhinum worde." Micel eadmodnys wunode on hyre mode, thatha heo dhus cleopode. Ne cwaedh heo na, Ic eom Godes modor, odhdhe, Ic eom cwen ealles middangeardes, ac cwaedh, "Ic eom Godes thinen;" swa swa us mynegadh thaet halige gewrit, thus cwedhende, "Thonne dhu maere sy, geeadmed the sylfne on eallum dhingum, and dhu gemetst gife and lean mid Gode." Heo cwaedh to dham engle, "Getimige me aefter dhinum worde:" thaet is, Gewurdhe hit swa dhu segst, thaet dhaes Aelmihtigan Godes Sunu becume on minne innodh, and mennisce edwiste of me genime, and to alysednysse middangeardes fordhstaeppe of m['e], swa swa brydguma of his brydbedde.

Thus becom ure Haelend on Marian innodh on thissum daege, dhe is gehaten ANNUNTIATIO SANCTAE MARIAE, thaet is, Marian bodung-daeg gecweden; on tham daege bodode se heah-engel Gabrihel dham claenum maedene Godes to-cyme to mannum dhurh h['i], and heo gelyfde thaes engles bodunge, and swa mid geleafan onfeng God on hyre innodh, and hine baer odh middewintres maesse-daeg, and hine dha acende mid sodhre menniscnysse, sedhe aefre waes wunigende on godcundnysse mid his Faeder, and mid tham Halgan Gaste, hi dhry an God untodaeledlic.

Nu seigdh se godspellere, thaet Maria ferde, aefter thaes engles bodunge, to hire magan Elisabeth, seo waes Zacharian wif. H['i] butu waeron rihtwise, and heoldon Godes beboda untaellice. {202} Dha waeron h['i] butan cilde, odhthaet h['i] waeron forwerede menn. Dha com se ylca engel Gabrihel to Zacharian syx mondhum aerdhan dhe h['e] come to Marian, and cydde thaet he sceolde be his ealdan wife sunu habban, Iohannem dhone Fulluhtere. Tha weardh he ungeleafful thaes engles bodungum. Se engel dha him cwaedh to, "Nu dhu nylt gelyfan minum wordum, beo dhu dumb odhthaet thaet cild beo acenned." And he dha adumbode on eallum dham fyrste, for his ungeleaffulnysse. "Nu com dha seo eadige Maria to his huse, and grette his w['i]f, hyre magan, Elisabeth. Dha mid tham the thaet w['i]f gehyrde thaes maedenes gretinge, dha blissode thaet cild Iohannes on his modor innodhe, and seo moder weardh afylled mid tham Halgan Gaste, and heo clypode to Marian mid micelre stemne, and cwaedh, Thu eart gebletsod betwux wifum, and gebletsod is se waestm thines innodhes. Hu getimode me thaet mines Drihtnes moder wolde cuman to me? Efne mid tham the seo stefn dhinre gretinge swegde on m['i]num earum, dha blissode min cild on minum innodhe, and hoppode ongean his Drihten, the thu berst on dhinum innodhe."

Thaet cild ne mihte na dha-gyt mid wordum his Haelend gegretan, ac he gegrette hine mid blissigendum mode. Heo cwaedh, "Eadig eart dhu, Maria, fordhon dhe thu gelyfdest tham wordum dhe the fram Gode gebodode waeron, and hit bidh gefremmed swa swa hit dhe gecydd waes." Dha sang Maria thaerrihte dhone lofsang the we singadh on Godes cyrcan, aet aelcum aefensange, "Magnificat anima mea Dominum," and fordh odh ende. Thaet is, "Min sawul maersadh Drihten:" et reliqua. Langsum hit bidh thaet we ealne thisne lofsang ofertrahtnian; ac we wylladh scortlice oferyrnan dha digelystan word. "God awearp dha rican of setle:" thaet sind dha modigan dhe h['i] onhebbadh ofer heora maedhe. "And he ahof dha eadmodan;" swa swa Crist sylf cwaedh on his godspelle, "Aelc dhaera the hine onhefdh, he sceal beon geeadmet; and se dhe hine geeadmet, he sceal beon ahafen."

"God gefyldh tha hingrigendan mid his godum;" swa swa {204} he sylf cwaedh, "Eadige beodh tha the sind ofhingrode and oflyste rihtwisnysse, fordhan dhe h['i] sceolon beon gefyllede mid rihtwisnysse." "He forlet dha r['i]can idele." Thaet sind dha r['i]can, tha dhe mid modignysse tha eordhlican welan lufiadh swidhor thonne dha heofonlican. Fela riccra manna gedheodh Gode, thaera dhe swa dodh swa swa hit awriten is, "Thaes r['i]can mannes welan sind his sawle alysednyss." His welan beodh his sawle alysednyss, gif h['e] mid tham gewitendlicum gestreonum beceapadh him thaet ece l['i]f, and dha heofonlican welan mid Gode. Gif he dhis forgymeleasadh, and besett his hiht on dham eordhlicum welan, thonne forlaet God hine idelne and aemtigne, fram dham ecum godnyssum.

"God underfeng his cnapan Israhel." Mid tham naman syndon getacnode ealle dha the Gode gehyrsumiadh mid sodhre eadmodnysse, tha he underfehdh to his werode. "Swa swa h['e] spraec to urum faederum, Abrahame and his ofspringe on worulda." God behet dham heahfaedere Abrahame, thaet on his cynne sceolde beon gebletsod eal mancynn. Of Abrahames cynne aspr['a]ng seo gesaelige Maria, and of Mar['i]an com Crist, aefter dhaere menniscnysse, and thurh Crist beodh ealle dha geleaffullan gebletsode. Ne synd we na Abrahames cynnes flaesclice, ac gastlice, swa swa se apostol Paulus cwaedh, "Witodlice, gif ge cristene synd, thonne beo ge Abrahames ofspring, and yrfenuman aefter beh['a]te." Thaet aeftemyste word is dhises lofsanges, "On worulda;" fordhan dhe ure beh['a]t, the us God behet, dhurhwunadh ['a] on worulda woruld butan ende.

Uton biddan nu thaet eadige and thaet gesaelige maeden Mar['i]an, thaet heo us gedhingige to hyre agenum Suna and to hire Scyppende, Haelende Criste, sedhe gewylt ealra dhinga mid Faeder and mid tham Halgum Gaste, ['a] on ecnysse. Amen.

MARCH XXV.

THE ANNUNCIATION OF ST. MARY.

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.