Chapter VIII: K=l. Apri=l (2)

The death of sinful men is evil and miserable, because they pass from this short life to everlasting torments: and the death of righteous men is precious, for when they end this life of tribulation they will be brought to the life eternal, and then will their end be as a beginning; for they will not be dead, but will be turned from death to life. The body, which is the garment of the soul, will await the great doom, and though it be rotted to dust, God will raise it, and will bring together soul and body to eternal life; and then will Christ's promise be fulfilled, who thus said, "Then shall the righteous shine as the sun in their Father's kingdom," who liveth and ruleth ever without end to eternity. Amen.

Church customs forbid any sermon to be said on the three still days.

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{220} DOMINICA S[=C]E PASCE.

Oft ge gehyrdon embe dhaes Haelendes aerist, h['u] h['e] on dhisum daege of deadhe ar['a]s; ac we willadh eow myngian, thaet hit ne gange eow of gemynde.

"Thadha Crist bebyrged waes, tha cwaedon tha Iudeiscan to heora ealdormenn Pilate, La leof, se swica dhe her ofslegen is, cwaedh gelomlice, thatha h['e] on l['i]fe waes, thaet h['e] wolde arisan of deadhe on tham dhriddan daege:" et reliqua.

We cwedhadh nu, gif hw['a] his lic forstaele, nolde he hine unscrydan, fordhan dhe stalu ne lufadh nane yldinge. Crist weardh aeteowed on dham ylcan daege Petre, and odhrum twam his leorning-cnihtum, and h['i] gefrefrode. "Tha aet nextan com se Haelend to his leorning-cnihtum, thaer h['i] gegaderode waeron, and cwaedh him to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. Tha wurdon h['i] afaerede, and wendon thaet hit sum gast waere. Dha cwaedh he him to, Hw['i] sind ge afaerede, and mislice dhencadh be me? Sceawiadh mine handa and mine f['e]t, the waeron mid naeglum thurhdrifene. Grapiadh and sceawiadh: gif ic gast waere, dhonne naefde ic flaesc and ban:" et reliqua.

Se Haelend weardh tha gelomlice aet['i]wed his leorning-cnihtum, and h['i] gewissode to dhaere lare and to dham geleafan, h['u] h['i] eallum mancynne taecan sceoldon; and on dham feowertigodhan daege his aeristes h['e] ast['a]h lichamlice to heofonum to his Faeder. Ac we habbadh n['u] micele maran endebyrdnysse thaere Cristes bec ges['ae]d thonne dhis daegdherlice godspel behaefdh, for trymminge eowres geleafan. Nu wylle we eow gereccan thaes daegtherlican godspelles traht, aefter dhaes halgan papan Gregories trahtnunge.

Mine gebrodhra tha leofostan, ge gehyrdon thaet tha halgan w['i]f, the Drihtne on life filigdon, comon to his byrgene mid thaere deorwyrdhan sealfe, and thone dhe h['i] lufedon on l['i]fe tham h['i] woldon deadum mid menniscre gecneordnysse dhenian. Ac {222} dheos d['ae]d getacnadh sum dhing to d['o]nne on Godes geladhunge. We dhe gelyfadh Cristes aeristes, we cumadh gewislice to his byrgene mid deorwyrdhre sealfe, gif we beodh gefyllede mid braedhe haligra mihta, and gif we mid hlysan godra weorca urne Drihten secadh. Tha w['i]f dhe dha sealfe brohton, hi gesawon englas; fordhan dhe dha geseodh tha heofonlican englas, tha the mid braedhum godra weorca gewilniadh thaes upplican faereldes. Se engel awylte thaet hl['i]d of dhaere dhryh; na thaet h['e] Criste ['u]tganges rymde, ac he geswutelode mannum thaet h['e] arisen waes. Se dhe com deadhlic to dhisum middangearde, acenned thurh beclysedne innodh thaes maedenes, se ylca, butan tw['e]on, dhadha h['e] ar['a]s undeadhlic, mihte belocenre dhr['i]h faran of middangearde. Se engel saet on dha swidhran healfe dhaere byrgene. Seo swidhre hand getacnadh thaet ece l['i]f, and seo wynstre dhis andwearde l['i]f. Rihtlice saet se engel on dha swidhran hand, fordhon the he cydde thaet se Haelend haefde dha oferfaren dha brosnunga dhises andweardan lifes, and waes dha wunigende on ecum dhingum undeadhlic. Se bydel waes ymbscryd mid scinendum reafe, fordhan dhe he bodade tha blisse thisre freols-t['i]de, and ure maerdha. Hwaedher cwedhe we, dhe ure dhe dhaera engla? We cwedhadh sodhlice, aegdher ge ure ge heora. Thaes Haelendes aerist is ure freols-t['i]d and bliss, fordhan dhe he gelaedde us mid his aeriste to dhaere undeadlicnysse the we to gesceapene waeron. His aerist waes thaera engla bliss, fordhon dhe God gefyldh heora getel, thonne he ['u]s to heofonum gebrincdh.

Se engel gehyrte dha w['i]f, thus cwedhende, "Ne beo ge afyrhte:" swilce he swa cwaede, Forhtian dha dhe ne lufiadh engla to-cyme; beon dha ofdraedde tha the sint ofsette mid flaesclicum lustum, and nabbadh naenne hiht to engla werode. Hwi forhtige ge, ge dhe geseodh eowre geferan? "His wlite waes swilce l['i]get, and his reaf swa hw['i]t swa sn['a]w." Sodhlice on l['i]gette is ['o]ga, and on sn['a]we lidhnys thaere beorhtnysse. Rihtlice waes se bydel Cristes aeristes swa geh['i]wod; fordhan thonne he sylf cymdh to dham micclan dome, thonne bidh he swidhe egeful dham synfullum, and swidhe lidhe tham rihtwisum. {224} He cwaedh, "Ge secadh thone Haelend: h['e] ar['a]s: nis h['e] her." He naes dha lichamlice on dhaere byrgene, sedhe aeghwaer bidh thurh his godcundan mihte. Thaer l['ae]ig thaet reaf baeftan the he mid bewunden waes, fordhon dhe h['e] ne rohte thaes eordhlican reafes, sydhdhan he of deadhe ar['a]s. Theah man deadne mannan mid reafe bewinde, ne arist thaet reaf na dhe hradhor eft mid tham men, ac he bidh mid tham heofenlicum reafe gescryd aefter his aeriste.

Wel is gecweden be dham Haelende, thaet he wolde cuman togeanes his geferon on Galilea. Galilea is gecweden 'Oferfaereld.' Se Haelend waes dha afaren fram dhrowunge to ['ae]riste, fram deadhe to life, fram wite to wuldre. And gif we faradh fram leahtrum to halgum maegnum, thonne mote we geseon dhone Haelend aefter urum faerelde of dhisum life. Twa l['i]f sind sodhlice: thaet ['a]n we cunnon, thaet odher us waes uncudh aer Cristes to-cyme. Thaet ['a]n l['i]f is deadlic, thaet odher undeadlic. Ac se Haelend com and underfeng thaet ['a]n l['i]f, and geswutelode thaet odher. Thaet ['a]n l['i]f he aeteowde mid his deadhe, and thaet odher mid his aeriste. Gif he us deadlicum mannum aerist and thaet ece l['i]f behete, and theah-hwaedhere nolde hit thurh hine sylfne geswutelian, hwa wolde thonne his behatum gelyfan? Ac dhadha he man beon wolde, dha gemedemode h['e] hine sylfne eac to deadhe agenes willan, and he ar['a]s of deadhe thurh his godcundan mihte, and geswutelode thurh hine sylfne thaet thaet he us beh['e]t.

Nu cwydh sum man on his gedhance, 'Eadhe mihte he arisan of deadhe, fordhan dhe he is God: ne mihte se deadh hine gehaeftan.' Gehyre se mann the this smeadh andsware his smeagunge. Crist fordhferde ana on dham timan, ac he ne ar['a]s na ana of deadhe, ac ar['a]s mid micclum werede. Se godspellere Matheus awr['a]t on Cristes b['e]c, thaet manega halige menn, dhe waeron on dhaere ealdan ['ae] fordhfarene, thaet h['i] arison mid Criste; and thaet saedon gehwilce w['i]se l['a]reowas, thaet hi habbadh gefremod heora aerist to dham ecan l['i]fe, swa swa we ealle d['o]n sceolon on ende thisre worulde. Tha l['a]reowas cwaedon, {226} thaet dha araeredan menn naeron sodhlice gewitan Cristes aeristes, gif h['i] naeron ecelice araerde. Nu sind adwaescede ealle geleaflystu, thaet nan man ne sceal ortruwian be his agenum aeriste, thonne se godspellere awr['a]t thaet fela arison mid Criste, dhe waeron anfealde men, dheah dhe Crist God sy.

Nu cwaedh Gregorius se trahtnere, thaet him come to gemynde, hu dha Iudeiscan clypodon be Criste, thadha he waes on dhaere rode gefaestnod. H['i] cwaedon, "Gif he sy Israhela cyning, thonne astige he nu of dhaere rode, and we gelyfadh on hine." Gif he dha of dhaere rode astige, and nolde heora hosp forberan, thonne, butan tweon, ne sealde he us nane bysne his gedhyldes: ac he ab['a]d hwon, and forbaer heora hosp, and haefde gedhyld. Ac se dhe nolde of dhaere rode abrecan, se ar['a]s of dhaere byrgene. Mare wundor waes, thaet h['e] of deadhe ar['a]s, thonne he cucu of dhaere rode abraece. Mare miht waes, thaet he dhone deadh mid his aeriste tobraec, thonne he his l['i]f geheolde, of dhaere rode astigende. Ac dhadha h['i] gesawon thaet he ne astah of dhaere rode for heora hospum, ac dhaeron deadhes geb['a]d, tha gelyfdon h['i] thaet he oferswidhed waere, and his nama adwaesced: ac hit gelamp swa, thaet of dham deadhe asprang his nama geond ealne middangeard. Tha weardh hyra bliss awend to dham maestan sare; fordhan dhe heora sorh bidh endeleas.

Thas dhing getacnode se stranga Samson, se haefde faehdhe to dham folce dhe is gehaten Philistei. Dha getimode hit thaet he becom to heora byrig the waes Gaza gehaten: tha waeron dha Philistei swidhe blidhe, and ymbsaeton dha burh. Ac se stranga Samson ar['a]s on midre nihte, and gelaehte dha burh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, seo burh Gaza getacnode helle, and dha Philistei haefdon Iudeisces folces getacnunge, the besaeton Cristes byrgene. Ac se Samson nolde gan ydel of dhaere byrig, ac he abaer dha gatu up to dhaere dune; fordhon the {228} ure Haelend Crist tobraec helle-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deadhe ar['a]s, and h['i] samod, and astah to heofonum. Tha m['a]nfullan he l['e]t baeftan to dham ecum witum. And is nu helle-geat belocen rihtwisum mannum, and aefre open unrihtwisum.

Ungesaelig waes thaet Iudeisce folc, thaet h['i] swa ungeleaffulle waeron. Ealle gesceafta oncneowon heora Scyppend, buton dham Iudeiscum anum. Heofonas oncneowon Cristes acennednysse; fordhan dhadha h['e] acenned waes, tha weardh gesewen n['i]we steorra. S['ae] oncneow Crist, dhadha h['e] eode mid drium fotum uppon hire ydhum. Eordhe oncneow, thatha heo eal bifode on Cristes aeriste. Seo sunne oncneow, thatha heo weardh adhystrod on Cristes dhrowunge fram mid-daege odh n['o]n. Stanas oncneowon, thatha h['i] toburston on heora Scyppendes fordhsidhe. Hell oncneow Crist, dhadha heo forl['e]t hyre haeftlingas ['u]t, thurh dhaes Haelendes hergunge. And dha heardheortan Iudei dheah thurh ealle dha tacna noldon gebugan mid geleafan to dham mildheortan Haelende, sedhe wile eallum mannum gehelpan on hine gelyfendum. Ac uton we gelyfan thaet God Faeder waes aefre butan anginne, and aefre waes se Sunu of dham Faeder acenned; fordhan dhe he is se Wisdom and Miht dhe se Faeder ealle gesceafta thurh gesceop; and h['i] ealle wurdon gel['i]ffaeste thurh dhone Halgan Gast, sedhe is Willa and Lufu thaes Faeder and thaes Suna; h['i] dhry ['a]n God untodaeledlic, on ['a]nre godcundnysse wunigende, h['i] ealle gel['i]ce mihtige; fordhan swa hwaet swa laesse bidh and unmihtigre, thaet ne bidh na God. Ac se Faeder sende dhone Sunu to ure alysednysse, and he ['a]na underfeng dha menniscnysse, and throwode deadh be his agenum willan, and ar['a]s of deadhe on dhisum daege, and astah to heofonum on dham feowertigedhan daege his aeristes, aetforan manegra manna gesihdhe, and rixadh mid tham Aelmihtigan Faeder and dham Halgum Gaste, n['u] and ['a] on ecnysse. Amen.

{221} EASTER SUNDAY.

Ye have often heard concerning the Saviour's resurrection, how he on this day arose from death; but we will remind you, that it may not pass from your memory.

"When Christ was buried, the Jews said to their governor Pilate, O Sir, the deceiver, who hath here been slain, said oftentimes, while he was living, that he would arise from death on the third day," etc.

We say now, if any one had stolen his corpse, he would not have stript him, for theft loves no delay. Christ appeared on the same day to Peter and to two others his disciples, and comforted them. "Then at last Jesus came to his disciples, where they were assembled, and said to them, Peace be unto you; it is I, be ye not afraid. Then they were afraid, and weened it were a ghost. Then said he to them, Why are ye afraid, and think divers things of me? Behold my hands and my feet, that were pierced with nails. Grasp and behold: if I were a ghost, I should not have flesh and bones," etc.

Jesus then frequently appeared to his disciples, and directed them to doctrine and to faith, how they should teach all mankind; and on the fortieth day of his resurrection he ascended bodily to heaven to his Father. But we have now said much more of the tenour of the book of Christ than this present day's gospel requires for the confirmation of your faith. We will now give you the explanation of this day's gospel, according to the exposition of the holy pope Gregory.

My dearest brothers, ye have heard that the holy women, who followed the Lord in life, came with precious ointment to his sepulchre, and him whom they had loved in life they would when dead serve with human devotion. But this deed {223} betokens something to be done in God's church. We who believe in the resurrection of Christ come assuredly to his sepulchre with precious ointment, if we are filled with the breath of holy virtues, and if we with the fame of good works seek our Lord. The women who brought the ointment saw angels; for they see the heavenly angels, who with the breath of good works yearn after the upward journey. The angel rolled the lid from the tomb; not that he would make way for Christ's departure, but he would manifest to men that he was risen. He who came mortal to this world, born of the closed womb of the virgin, he, without doubt, might, when he arose immortal, though in a closed tomb, depart from the world. The angel sat on the right side of the sepulchre. The right hand betokens the eternal life, and the left this present life. Rightly sat the angel on the right hand, for he manifested that Jesus had surmounted the corruptions of this present life, and was then dwelling immortal in eternity. The messenger was clad in a shining garment, because he announced the happiness of this festival-tide, and our glories. But we ask, ours or the angels? We say verily, both ours and theirs. The resurrection of Jesus is our festival-tide, for by his resurrection he led us to the immortality for which we were created. His resurrection was bliss to the angels, because God fills up their number when he brings us to heaven.

The angel cheered the women, thus saying, "Be ye not afraid:" as if he had said thus, Let those fear who love not the advent of angels; let those be terrified who are beset with fleshly lusts, and have no joy in the host of angels. Why fear ye, ye who see your companions? "His countenance was like lightning, and his raiment as white as snow." Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resurrection so figured; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mild {225} to the righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was not then bodily in the sepulchre, who is everywhere through his divine power. There lay the garment behind in which he had been wrapt, for he recked not of an earthly garment, after he had arisen from death. Though a dead man be wrapt in a garment, that garment does not the sooner rise again with the man, but he will be clad with the heavenly garment after his resurrection.

It is well said of Jesus, that he would meet his companions in Galilee. Galilee is interpreted, _Passing over_. Jesus passed over from passion to resurrection, from death to life, from torment to glory. And if we pass from sins to holy virtues, then may we see Jesus after our passage from this life. For there are two lives: the one we know, the other was unknown to us before Christ's advent. The one life is mortal, the other immortal. But Jesus came and assumed the one life, and made manifest the other. The one life he manifested by his death, and the other by his resurrection. If he to us mortal men had promised resurrection and life eternal, and yet had not been willing to manifest them in himself, who would have believed in his promises? But when he would become man, then he also voluntarily humbled himself to death, and he arose from death through his divine power, and manifested in himself that which he had promised to us.

Now will some man say in his thoughts, 'Easily might he arise from death, because he is God: death could not hold him captive.' Let the man who imagines this hear an answer to his imagination. Christ departed at that time alone, but he arose not from death alone, but arose with a great host. The evangelist Matthew wrote in the book of Christ, that many holy men, who had died in the old law, arose with Christ; and all wise doctors have said that they have effected their resurrection to eternal life, as we all shall do at the end of this world. Those doctors said, that the raised men would {227} not truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all infidelities, so that no man may despair of his own resurrection, when the evangelist wrote that many arose with Christ, who were simple men, although Christ be God.

Now said the expounder Gregory, that it came to his mind, how the Jews cried out concerning Christ, when he was fastened on the cross. They said, "If he be the king of Israel, then let him now descend from the cross, and we will believe in him." If he had then descended from the cross, and would not have borne their mockery, he had certainly not given us any example of his patience: but he remained a while, and bare their mockery, and had patience. But he who would not break from the cross, arose from the sepulchre. A greater miracle it was, that he arose from death, than that he living should have broken from the cross. A greater miracle it was, that he brake death in pieces, through his resurrection, than that he should have preserved his life by descending from the cross. But when they saw that he descended not from the cross, for their mockery, but thereon awaited death, they believed that he was vanquished and his name extinguished: but it so fell out, that from death his name sprang forth over the whole earth. Then was their joy turned to the greatest pain; for their sorrow shall be endless.

The strong Samson betokened these things, who had enmity to the people called Philistines. Then it befell that he came to their city which was called Gaza: whereupon the Philistines were very joyful, and surrounded the city. But the strong Samson arose at midnight, and took the city gates, and bare them up on a hill, in derision of his foes. The strong Samson betokened Christ, the city of Gaza betokened hell, and the Philistines were a token of the Jewish people, who beset the sepulchre of Christ. But Samson would not go empty-handed from the city, but he {229} bare the gates up to the hill; for our Saviour Christ brake the gates of hell, and delivered Adam, and Eve, and his chosen of their kin, and joyfully from death arose, and they with him, and ascended to heaven. The wicked he left behind to eternal torments. And now is the gate of hell shut to righteous men, and ever open to the unrighteous.

Unhappy was the Jewish people, that they were so unbelieving. All creatures acknowledged their Creator, save only the Jews. Heaven acknowledged the birth of Christ; for when he was born a new star was seen. The sea acknowledged Christ, when he went with dry feet on its waves. Earth acknowledged him, when it all trembled at Christ's resurrection. The sun acknowledged him, when it was darkened at Christ's passion from mid-day to the ninth hour. The stones acknowledged him, when they burst asunder at their Creator's departure. Hell acknowledged Christ, when it let forth its captives, through the harrowing of Jesus. And yet the hardhearted Jews, through all these signs, would not incline with faith to the merciful Jesus, who will help all men who believe in him. But let us believe that God the Father was ever without beginning, and that the Son was ever begotten of the Father; for he is the Wisdom and Power through which the Father hath created all creatures; and they were all quickened by the Holy Ghost who is the Will and Love of the Father and of the Son; these three one God indivisible, existing in one Godhead, all equally powerful; for whatsoever is less and less powerful, that is not God. But the Father sent the Son for our redemption, and he alone assumed human nature, and suffered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resurrection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eternity. Amen.

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{230} DOMINICA PRIMA POST PASCA.

Cum esset sero die illo una sabbatorum: et reliqua.

"Aefter dhaes Haelendes ['ae]riste waeron his discipuli belocene on anum huse for dhaes Iudeiscan folces ['o]gan:" et reliqua.

Nu cwydh se godspellere Iohannes, thaet se Haelend worhte fela odhre tacna on gesihdhe his leorning-cnihta, the naeron gesette on Cristes b['e]c. Thas wundra sind awritene to dhi thaet ge sceolon gelyfan thaet se Haelend is Godes Sunu, and ge sceolon habban thaet ece l['i]f thurh dhone geleafan.

Nu trahtnadh se papa Gregorius dhis godspel, and cwydh, thaet gehw['a] wundradh hu se Haelend become in to his apostolum, and waeron dheah-hwaedhere dha dura belocene. Nu cwydh eft se halga Gregorius, thaet Cristes lichama com inn, beclysedum durum, sedhe weardh acenned of dham maedene Marian beclysedum innodhe. Hwilc wundor is thaet se Haelend mid ecum lichaman come inn, belocenum durum, sedhe mid deadlicum lichaman weardh acenned of beclysedum innodhe thaes maedenes?

We raedadh on dhaere bec dhe is geh['a]ten Actus Apostolorum, thaet tha heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: tha on niht com him to Godes engel, and laedde h['i] ['u]t of dham cwearterne, and st['o]d on merigen thaet cweartern faeste belocen. God maeig d['o]n ealle dhing: nu sceole we wundrian his mihte, and eac gelyfan. Thone lichaman he aeteowde to grapigenne, thone dhe he inn-brohte beclysedum durum. His lichama waes grapigendlic, and dheah-hwaedhere unbrosnigendlic; he aeteowde hine grapigendlicne and unbrosnigendlicne, fordhan dhe his lichama waes thaes ylcan gecyndes dhe he ['ae]r waes, ac waes hwaedhere theah odhres wuldres.

Se Haelend cwaedh to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and taehte, and nis nan dhing him gecweme the bidh butan sibbe ged['o]n. {232} "Swa swa min Faeder sende me swa sende ic eow. Se Faeder lufadh thone Sunu, ac dheah-hwaedhere he sende hine to dhrowunge for manna alysednysse." Crist lufode eac his apostolas, and dheah-hwaedhere ne sette he h['i] to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende h['i] geond ealne middangeard, to bodigenne fulluht and dhone geleafan dhe he sylf taehte. Tha bododon h['i] swa lange odh thaet tha dhweoran h['i] ofslogon, and h['i] ferdon sigefaeste to heora Drihtne.

Crist bleow on dha apostolas, and cwaedh, "Onfodh Haligne Gast." Tuwa com se Halga Gast ofer dha apostolas; nu ['ae]ne, and eft odhre sidhe aefter Cristes upstige. Crist ableow thone Halgan Gast ofer dha apostolas, dha-gyt wunigende on eordhan, for dhaere getacnunge, thaet aelc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft sidhdhan he to heofenum ast['a]h, he sende thone ylcan Gast on fyres h['i]we ofer dha apostolas, to dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu, and tw['a] bebodu, thaet we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwaedh, "Se dhe ne lufadh his brodhor, thone dhe h['e] gesihdh, hu maeg he lufian God, thone dhe he ne gesihdh lichamlice?" Aer dham fyrste waes se Halga Gast wunigende on dham apostolum, ac h['i] naeron to dhan swidhe onbryrde, thaet h['i] mihton swa bealdlice Godes geleafan bodian, swa swa h['i] sidhdhan mihton, thurh gife dhaes Halgan Gastes. H['i] saeton beclysede, for ['o]gan Iudeisces folces, on anum huse; ac sydhdhan h['i] waeron gefyllede mid tham Halgum Gaste, h['i] wurdon swa gehyrte, and swa cene, thaet h['i] bodedon freolice Godes naman redhum cynegum and waelreowum.

Crist cwaedh to dham apostolum, "Thaera manna synna the ge forgyfadh, thaera beodh forgifene; and dham dhe ge ofteodh tha forgifenysse, dham bidh oftogen." Thisne anweald forgeaf Crist tham apostolum and eallum bisceopum, gif h['i] hit on riht healdadh. Ac gif se bisceop dedh be his agenum willan, and wile {234} b['i]ndan thone ['u]nscyldigan, and thone scyldigan alysan, thonne forlyst h['e] dha mihte dhe him God forgeaf. Tham mannum he sceal d['o]n synna forgifenysse, the h['e] gesihdh thaet beodh onbryrde dhurh Godes gife, and tham he sceal aheardian the n['a]ne behreowsunge nabbadh heora misdaeda. Crist araerde of deadhe thone stincendan Lazarum, and thatha h['e] cucu waes, tha cwaedh h['e] to his leorning-cnihtum, "Tolysadh his bendas, thaet h['e] g['a]n maege." Tha alysdon h['i] thaes ge-edcucedan mannes bendas, the Crist araerde to life. Fordhi sceolon dha l['a]reowas dha unbindan fram heora synnum tha dhe Crist gel['i]ffaest thurh onbryrdnysse. Aelc synful man the his synna bedigladh, he lidh dead on byrgene; ac gif he his synna geandett thurh onbryrdnysse, thonne gaedh he of thaere byrgene, swa swa Lazarus dyde, thadha Crist hine arisan het: thonne sceal se lareow hine unbindan fram dham ecum w['i]te, swa swa dha apostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan thaes bisceopes cwyde, theah h['e] unscyldig sy; thylaes dhe he dhurh modignysse scyldig weordhe.

Ne getimode tham apostole Thome unforsceawodlice, thaet he ungeleafful waes Cristes aeristes, ac hit getimode thurh Godes forsceawunge; fordhan dhurh his grapunge we sind geleaffulle. Mare ['u]s fremode his tweonung thonne dhaera odhra apostola geleaffulnys; fordhan dhadha h['e] waes gebroht to geleafan mid dhaere grapunge, tha weardh seo twynung thurh thaet ['u]s aetbroden. Eadhe mihte Crist arisan of deadhe butan dolhswadhum, ac to dhi he heold tha dolhswadhu, thaet he wolde mid tham tha twynigendan getrymman. He cwaedh to Thoman, "Thu gelyfst, fordhan dhe dhu me gesawe." He geseah dhone lichaman and tha dolhswadhu, and he gelyfde thaet he waes God, sedhe araerde thone lichaman of deadhe. Swidhe blissiadh thas w['o]rd ['u]s the her aefterfiliadh, "Gesaelige beodh tha the me ne gesawon, and theah on me gelyfadh." Mid dham cwyde sind tha ealle getacnode the Crist on lichaman ne gesawon, and dheah-hwaedhere hine healdadh on heora mode thurh geleafan. Se gelyfdh sodhlice on God, sedhe mid weorcum begaedh thaet thaet h['e] {236} gelyfdh. Se dhe andet thaet h['e] God cunne, and yfele weorc begaedh, thonne widhsaecdh he God mid tham weorcum. Se geleafa the bidh butan godum weorcum, se is dead. This sind dhaera apostola word, undernimadh h['i] mid carfullum mode.

We sprecadh embe aerist. Nu sind sume men the habbadh twynunge be aeriste, and dhonne hi geseodh deadra manna b['a]n, thonne cwedhadh h['i], Hu magon dhas b['a]n beon ge-edcucode? Swilce h['i] w['i]slice sprecon! Ac we cwedhadh thaer-togeanes, thaet God is Aelmihtig, and maeg eal thaet he wile. He geworhte heofonas and eordhan and ealle gesceafta butan antimbre. Nu is gedhuht thaet him sy sumera dhinga eadhelicor to araerenne dhone deadan of dham duste, thonne him waere to wyrcenne ealle gesceafta of nahte: ac sodhlice him sind ealle dhing gelice eadhe, and n['a]n dhing earfodhe. He worhte Adam of l['a]me. Nu ne mage we asmeagan h['u] h['e] of dham l['a]me flaesc worhte, and blod b['a]n and fell, fex and naeglas. Men geseodh oft thaet of anum lytlum cyrnele cymdh micel treow, ac we ne magon geseon on tham cyrnele nadhor ne wyrtruman, ne rinde, ne b['o]gas, ne leaf: ac se God the fordhtihdh of dham cyrnele treow, and waestmas, and leaf, se ylca maeg of duste ar['ae]ran flaesc and b['a]n, sina and fex, swa swa he cwaedh on his godspelle, "Ne sceal eow beon forloren an h['ae]r of eowrum heafde."

Se apostol Paulus cwaedh, thaet we sceolon arisan of deadhe on dhaere ylde the Crist waes thadha he dhrowade, thaet is embe threo and dhritig geara. Theah cild fordhfare, odhdhe forwerod man, theah-hwaedhere h['i] cumadh to thaere ylde dhe we aer cwaedon; haefdh theah gehw['a] his agenne waestm, the he on thissum life haefde, odhdhe habban sceolde, gif he his gebide. Gif hw['a] alefed waere, odhdhe limleas on thissum life, he bidh thonne swa hit awriten is, thaet "Ealle dha the to Godes rice gebyrigadh, nabbadh nadhor ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan embe dha odhre the gew['i]tadh to dham ecum forwyrde, hwaedher h['i] alefede beon odhdhe limlease, thonne h['i] beodh on ecere susle wunigende?

Hit bidh thonne swa swa Crist cwaedh, thaet "Nan wer ne {238} wifadh, ne wif ne ceorladh, ne team ne bidh getymed, ne h['i] deadhes ne abyrigadh sidhdhan, ac beodh englum gelice, thonne h['i] mid englum wuniadh." Ne him ne lyst nanre galnysse, ne h['i] naefre sidhdhan synna ne gewyrceadh. Ne bidh thaer sorh, ne s['a]r, ne nan gedreccednys, ac bidh fulfremed sib and singal bliss, and beodh cudhe ge dha the aer cudhe waeron ge dha the uncudhe waeron, wunigende on brodhorlicre lufe mid Gode ['a] on ecnysse. Amen.

{231} THE FIRST SUNDAY AFTER EASTER.

Cum esset sero die illo una sabbatorum: et reliqua.

"After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.

Now says the evangelist John, that Jesus wrought many other miracles in the sight of his disciples, which have not been recorded in the book of Christ. These miracles are written to the end that ye may believe that Jesus is the Son of God, and that ye may have eternal life through that belief.

Now the pope Gregory, expounding this gospel, says, that everyone wonders how Jesus came in to his apostles, and yet the doors were shut. But again St. Gregory says, that Christ's body came in, the doors being closed, which was born of the Virgin Mary, of a closed womb. What wonder is it, that Jesus with an everlasting body came in, the doors being closed, who with a mortal body was born of the closed womb of the virgin?

We read in the book which is called The Acts of the Apostles, that the chief men of the Jewish people brought Christ's apostles into prison: then by night God's angel came to them, and led them out of the prison, and on the morrow the prison stood fast shut up. God can do all things: therefore we should wonder at his might, and also believe. He showed the body to be touched which he had brought in, the doors being closed. His body was tangible, and, nevertheless, incorruptible; he showed himself tangible and incorruptible, for his body was of the same nature that it before was, but was yet of another glory.

Jesus said to them, "Peace be among you." For peace Christ came to men, and peace he enjoined and taught, and nothing is to him acceptable which is done without peace. {233} "As my Father sent me so I send you. The Father loveth the Son, but yet he sendeth him to suffering for the redemption of men." Christ also loved his apostles, and yet he established them not as kings, nor as governors, nor in worldly bliss; but he sent them over all the earth, to preach baptism and the faith which he himself had taught. They preached until the wicked slew them, and they went triumphant to their Lord.

Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came the Holy Ghost over the apostles; once now, and again another time at Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet continuing on earth, for a token that every christian man should love his neighbour as himself. Again, after he had ascended to heaven, he sent the Holy Ghost in semblance of fire over the apostles, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So there is also one love, and two commandments, that we should love God and men. But we should learn in men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?" Before that time the Holy Ghost was dwelling in the apostles, but they were not stimulated to that degree, that they could boldly preach God's faith, as they could afterwards, through the grace of the Holy Ghost. They sat, for fear of the Jewish people, shut in a house; but after they were filled with the Holy Ghost, they were so encouraged, and so bold, that they freely proclaimed the name of God to fierce and bloodthirsty kings.

Christ said to the apostles, "Those men's sins which ye forgive, they shall be forgiven; and those from whom ye withdraw forgiveness, from them it shall be withdrawn." This power Christ gave to the apostles and to all bishops, if they righteously hold it. But if the bishop act by his own will, {235} and will bind the innocent, and loose the guilty, then loses he the power which God gave him. To those men he shall grant forgiveness of sins, whom he sees that they are stimulated by God's grace, and to those he shall be obdurate who have no repentance of their misdeeds. Christ raised from death the stinking Lazarus, and when he was quickened, he said to his disciples, "Loose his bands, that he may go." They loosed the bands of the requickened man, whom Christ had raised to life. Therefore should our teachers unbind from their sins those whom Christ quickens by stimulation. Every sinful man who conceals his sins, lies dead in the sepulchre; but if he confess his sins through stimulation, then he goes from the sepulchre, as Lazarus did, when Christ bade him arise: then shall the teacher unbind him from the eternal punishment, as the apostles bodily unbound Lazarus. But the layman shall stand in awe of the bishop's word, though he be guiltless; lest he become guilty through pride.

It happened to the apostle Thomas not unprovidentially, that he was unbelieving of Christ's resurrection, but it happened by the providence of God; for through his touching we are believing. Of greater benefit to us was his doubt than the faith of the other apostles; for when he was brought to belief by that touching, doubt was thereby taken from us. Easily might Christ have arisen from death without scars, but he held the scars, because he would thereby confirm the doubtful. He said to Thomas, "Thou believest, because thou hast seen me." He saw the body and the scars, and he believed that he was God, who had raised the body from death. Greatly gladden us the words which here follow, "Blessed are they who have not seen me, and yet believe in me." By that saying are betokened all those who have not seen Christ in the body, and, nevertheless, hold him in their mind through faith. For he believes in God, who by works practises that which he believes. He who acknowledges that {237} he knows God, and performs evil works, denies God by those works. Faith without good works is dead. These are the words of the apostles, receive them with careful mind.

We will speak concerning the resurrection. Now there are some men who have doubt of the resurrection, and when they see the bones of dead men, they say, How can these bones be again quickened? as if they speak wisely! But we say against them, that God is Almighty, and can do all that he will. He wrought heaven and earth and all creatures without matter. Now it seems that it is somewhat easier to him to raise the dead from the dust, than it was to him to make all creatures from naught: but truly to him are all things alike easy, and nothing difficult. He wrought Adam of loam. Now we cannot investigate how of that loam he made flesh and blood, bones and skin, hair and nails. Men often see that of one little kernel comes a great tree, but in the kernel we can see neither root, nor rind, nor boughs, nor leaves: but the same God who draws forth from the kernel tree, and fruits, and leaves, may from dust raise flesh and bones, sinews and hair, as he said in his gospel, "There shall not be lost to you one hair of your head."

The apostle Paul said, that we should arise from death at the age that Christ was when he suffered, that is about three and thirty years. Though a child depart, or a worn-out man, they will, nevertheless, come to the age we before said; yet will everyone have his own growth, which he had in this life, or should have had, if he had awaited it. If any one be maimed, or limbless in this life, he will be as it is written, that "All those who belong to God's kingdom, shall have neither blemish nor hurt on their bodies." What shall we suppose concerning those others who depart to everlasting perdition, whether they are maimed or limbless, when they are dwelling in eternal torment?

It will then be as Christ said, that "No man taketh to {239} wife, nor woman to husband, nor family is begotten, nor taste they of death, but will be like unto the angels, when they dwell with angels." No libidinousness will give them pleasure, nor will they ever perpetrate sins. No sorrow nor pain will be there, nor no affliction, but there will be perfect peace and continual bliss, and there will be known both those who were known before and those who were unknown, dwelling in brotherly love with God ever to eternity. Amen.

* * * * *

DOMINICA II. POST PASCA.

Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.

This godspel, the n['u] geraed waes, cwydh, thaet se Haelend cwaede be him sylfum, "Ic eom g['o]d hyrde: se g['o]da hyrde syldh his agen l['i]f for his sceapum. Se hyra, sedhe nis riht hyrde, he gesihdh thone wulf cuman, and he forlaet dha sc['e]p and flyhdh; and se wulf sum gelaecdh and dha odhre tostencdh," et reliqua.

Crist is go['o]d gecyndelice, and sodhlice nis nan dhing g['o]d butan Gode anum. Gif aenig gesceaft is g['o]d, thonne is seo g['o]dnys of dham Scyppende, sedhe is healice g['o]d. He cwaedh, "Se g['o]da hyrde syldh his agen l['i]f for his sceapum." Ure Alysend is se g['o]da hyrde, and we cristene men sind his sc['e]p, and he sealde his agen l['i]f for ure alysednysse. He dyde swa swa he manede, and mid tham he geswutelode hwaet he bebead. G['o]d hyrde waes Petrus, and g['o]d waes Paulus, and g['o]de waeron dha apostoli, dhe hyra l['i]f sealdon for Godes folce and for rihtum geleafan; ac heora g['o]dnys waes of dham heafde, thaet is Crist, dhe is heora heafod, and h['i] sind his lima.

Aelc bisceop and aelc l['a]reow is to hyrde gesett Godes folce, thaet h['i] sceolon thaet folc widh dhone wulf gescyldan. Se wulf {240} is deofol, the syrwdh ymbe Godes geladhunge, and cepdh hu he mage cristenra manna sawla mid leahtrum ford['o]n. Thonne sceal se hyrde, thaet is se bisceop odhdhe odher l['a]reow, widhstandan tham redhan wulfe mid l['a]re and mid gebedum. Mid lare he sceal him taecan, thaet hi cunnon hwaet deofol taechdh mannum to forwyrde, and hwaet God beb['y]t to gehealdenne, for begeate thaes ecan lifes. He sceal him fore-gebiddan, thaet God gehealde tha str['a]ngan, and gehaele dha untruman. Se bidh to str['a]ngum geteald, sethe widhstent deofles lare; se bidh untrum, sedhe on leahtrum fyldh. Ac se l['a]reow bidh unscyldig, gif he thaet folc mid lare gewissadh, and him widh God gedhingadh. Tha twa dhing he sceal dham folce d['o]n, and eac mid his agenum odhrum gehelpan; and gif hit swa get['i]madh, his agen l['i]f syllan for dhaes folces hreddinge.

"Se hyra flihdh thonne he dhone wulf gesihdh." Se is hyra and na hyrde, sedhe bidh begripen on woruld-dhingum, and lufadh thone wurdhmynt and dha ateorigendlican edlean, and naefdh inweardlice lufe to Godes sceapum. He cepdh thaera sceatta, and blissadh on dham wurdhmynte, and haefdh his mede for dhisum life, and bidh bescyred thaere ecan mede. Nast dhu hw['a] bidh hyra, hw['a] hyrde, aerdham dhe se wulf cume; ac se wulf geswuteladh mid hwilcum mode he gymde thaera sceapa. Se wulf cymdh to dham sceapum, and sume h['e] abitt, sume h['e] tostencdh, thonne se redha deofol tihdh tha cristenan men, sume to forl['i]gre, sume h['e] ontent to gytsunge, sume h['e] araerdh to modignysse, sume h['e] thurh graman totwaemdh, and mid mislicum costnungum gastlice ofslihdh. Ac se hyra ne bidh nadhor ne mid ware ne mid lufe astyred, ac flyhdh, fordhan the h['e] smeadh embe dha woruldlican hydhdha, and l['ae]t to gymeleaste thaere sceapa lyre. Ne flyhdh he na mid lichaman, ac mid mode. He flyhdh, fordhan the h['e] geseh unrihtwisnysse and suwade. H['e] flyhdh fordhan dhe he is hyra, and n['a] hyrde, swilce hit swa gecweden sy, Ne maeg se standan ongean fraecednyssa thaera sceapa, sedhe ne gymdh thaera sceapa mid lufe, ac {242} tyladh his sylfes; thaet is thaet h['e] lufadh tha eordhlican gestreon, and na Godes folc.

Wulf bidh eac se unrihtwisa rica, dhe bereafadh tha cristenan, and dha eadmodan mid his riccetere ofsitt: ac se hyra, odhdhe se m['e]dgylda ne gedyrstlaecdh thaet he his unrihtwisnysse widhstande, thaet he ne forleose his wurdhmynt, and dha woruldlican gestreon dhe he lufadh swidhor dhonne tha cristenan menn. Be dhisum awr['a]t se w['i]tega Ezechiel, thus cwedhende, "Ge hyrdas, gehyradh Godes word: Mine sc['e]p sint tostencte dhurh eowre gymeleaste, and sind ab['i]tene. Ge cariadh embe eowerne bigleofan, and n['a] embe thaera sceapa; fordhi ic wille ofg['a]n dha sc['e]p aet eowrum handum; and ic do thaet ge gesw['i]cadh thaere w['i]can, and ic wylle ahreddan mine eowde widh eow. Ic sylf wylle gadrian mine sc['e]p the waeron tostencte, and ic wylle hi healdan on genihtsumere laese: thaet thaet losode thaet ic wylle s['e]can and ongean laedan; thaet thaet alefed waes, thaet ic gehaele; thaet untrume ic wylle getrymman, and thaet strange gehealdan, and ic h['i] laeswige on dome and on rihtwisnysse."

Thas word spraec God thurh dhone w['i]tegan Ezechiel, be l['a]reowum and be his folce. Ge sceolon beon geornfulle to eower agenre dhearfe, theah hit swa getimige thaet se l['a]reow gimeleas beo, and dodh swa swa Crist taehte, "Gif se l['a]reow wel t['ae]ce and yfele bysnige, dodh swa swa he taecdh, and na be dham the h['e] bysnadh." Se Haelend cwaedh be him, "Ic eom g['o]d hyrde, and ic oncnawe mine sc['e]p, and h['i] oncnawadh me." Thaet is, ic lufige h['i], and h['i] lufiadh me. Se dhe ne lufadh sodhfaestnysse, ne oncneow he na gyt God. Ac behealde ge hwaedher ge sind Godes sc['e]p, hwaedher ge hine gyt oncneowon, hwaedher ge mid sodhfaestnysse hine lufiadh. H['e] cwaedh, "Swa swa min Faeder oncn['ae]wdh me, and ic oncn['a]we hine, and ic sylle min agen lif for minum sceapum." He oncn['ae]wdh his Faeder dhurh hine sylfne, and we oncnawadh thurh hine. Mid thaere lufe the h['e] wolde for mancynne sweltan, mid thaere h['e] cydhde h['u] micclan h['e] lufadh his Faeder. He cwaedh, "Ic haebbe odhre sc['e]p the ne sind na of dhisre eowde, and dha ic sceal laedan, {244} and hi gehyradh mine stemne, and sceal beon ['a]n eowd, and ['a]n hyrde."

This h['e] spraec on Iudea-lande: dhaer waes ['a]n eowd of dham mannum the on God belyfdon on dham leodscipe. Tha odhre sc['e]p syndon tha the of eallum odhrum eardum to Gode b['u]gadh; and Crist h['i] gebrincdh ealle on ['a]nre eowde on dham ecan life. Manega sind hyrdas under Criste, and dheah-hwaedhere he is ['a]na heora ealra Hyrde, sedhe leofadh and rixadh mid Faeder and mid Halgum Gaste, ['a] on ecnysse. Amen.

THE SECOND SUNDAY AFTER EASTER.

Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.

This gospel, which has now been read, says, that Jesus said of himself, "I am the good shepherd: the good shepherd giveth his own life for his sheep. The hireling, who is not the right shepherd, seeth the wolf coming, and he forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth the others," etc.

Christ is good by nature, and in sooth there is nothing good, save God only. If any creature is good, then is its goodness of the Creator, who is supremely good. He said, "The good shepherd giveth his own life for his sheep." Our Redeemer is the good shepherd, and we christian men are his sheep, and he gave his own life for our redemption. He did as he exhorted, and he thereby manifested what he enjoined. A good shepherd was Peter, and good was Paul, and good were the apostles, who gave their lives for God's people and for the right faith; but their goodness was of the head, which is Christ, who is their head, and they are his limbs.

Every bishop and every teacher is placed as a shepherd over God's people, that they may shield the people against {241} the wolf. The wolf is the devil, who lies in ambush about God's church, and watches how he may fordo the souls of christian men with sins. Then shall the shepherd, that is, the bishop or other teacher, withstand the fierce wolf with doctrine and with prayers. With doctrine he shall teach them, that they may know what the devil teaches for men's perdition, and what God commands to be observed for the attainment of everlasting life. He shall pray for them, that God may preserve the strong and heal the weak. He is to be accounted strong who withstands the precepts of the devil; he is weak who falls into sins. But the teacher will be guiltless, if he direct the people with doctrine, and mediate for them with God. These two things he shall do for the people, and also help others with his own; and if it so happen, give his own life for the saving of the people.

"The hireling fleeth when he seeth the wolf." He is a hireling and not a shepherd, who is engaged in worldly things, and loves dignity and perishable rewards, and has no inward love for God's sheep. He takes heed of treasures, and rejoices in dignity, and has his reward in this life, and will be cut off from the everlasting reward. Thou knowest not who is a hireling, who a shepherd, before the wolf comes; but the wolf makes manifest in what manner he watches the sheep. The wolf comes to the sheep, and some he devours, some he scatters, when the fierce devil instigates christian men, some to adultery, some he inflames to covetousness, some he lifts up to pride, some through anger he divides, and with divers temptations spiritually slays: for the hireling is excited neither by care nor love, but flees, because he considers worldly advantages, and leaves unheeded the loss of the sheep. He flees not with body, but with mind. He flees because he saw iniquity and held silence. He flees because he is a hireling and not a shepherd, as though it were so said, He cannot stand against the perils of the sheep, who guardeth not the sheep with love, but provideth {243} for himself; that is, he loves worldly gain, and not God's folk.

The unrighteous powerful man also is a wolf, who robs christians, and oppresses the humble with his power: for the hireling, or the mercenary, dares not withstand his unrighteousness lest he lose his dignity, and the worldly gain which he loves more than christian men. Concerning this the prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God: My sheep are scattered through your heedlessness, and are devoured. Ye care for your own sustenance, and not for that of the sheep; therefore I will require the sheep at your hands, and I will cause you to depart from the fold, and I will deliver my flock from you. I myself will gather my sheep that were scattered, and I will feed them in an abundant pasture: that which was lost I will seek and bring again; that which was maimed I will heal; the sick I will strengthen, and feed the strong, and I will pasture them in judgement and in righteousness."

These words spake God through the prophet Ezechiel, concerning teachers and concerning his people. Ye should be zealous for your own need (though it so happen that the teacher be heedless), and do as Christ taught, "If the teacher teach well, and give evil example, do as he teacheth, and not according to his example." Jesus says of himself, "I am a good shepherd, and I know my sheep, and they know me." That is, I love them, and they love me. He who loves not truth, he yet knows not God. But consider whether ye are God's sheep, whether ye yet know him, whether ye with truth love him. He said, "As my Father knoweth me, I also know him, and I give my own life for my sheep." He knows his Father through himself, and we know him through him. With that love with which he would die for mankind, he manifested how greatly he loves his Father. He said, "I have other sheep which are not of this fold, and those I {245} shall bring, and they will hear my voice, and there shall be one fold and one shepherd."

This he spake in the land of Juda: there was a fold of men who believed in God in that nation. The other sheep are those of all other countries who incline to God; and Christ will bring them all to one fold in eternal life. Many are the shepherds under Christ, and yet he alone is Shepherd of them all, who liveth and ruleth with the Father and with the Holy Ghost ever to eternity. Amen.

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IN LETANIA MAIORE.

Dhas dagas synd gehatene LETANIAE, thaet sint, GEBED-DAGAS. On dhisum dagum we sceolon gebiddan ure eordhlicra waestma genihtsumnysse, and us sylfum gesundfulnysse and sibbe, and, thaet g['y]t mare is, ure synna forgyfenysse.

We raedadh on b['o]cum, thaet dheos gehealdsumnys wurde ar['ae]red on dhone timan dhe gel['a]mp on anre byrig, dhe Uigenna is gecweden, micel eordh-styrung, and feollon cyrcan and h['u]s, and comon wilde beran and wulfas, and ab['i]ton dhaes folces micelne d['ae]l, and thaes cynges botl weardh mid heofonlicum fyre forbaerned. Tha bead se biscop Mamertus dhreora daga faesten, and seo gedreccednys dha geswac; and se gewuna dhaes faestenes dhurhwunadh gehwaer on geleaffulre geladhunge.

H['i] namon tha bysne dhaes faestenys aet dham Niniueiscan folce. Thaet folc waes swidhe fyrenful: tha wolde God h['i] ford['o]n, ac h['i] gegladodon hine mid heora behreowsunge. God spraec to anum w['i]tegan, se waes Ionas geh['a]ten, "Far to dhaere byrig Niniuen, and boda dhaer dha word the ic the secge. Tha weardh se w['i]tega afyrht, and wolde forfleon Godes gesihdhe, ac h['e] ne mihte. Ferde dha to s['ae], and stah on scip. Dhadha tha scypmen comon ut on s['ae], tha sende him God to micelne {246} wind and hreohnysse, swa thaet h['i] waeron ['o]rwene heora l['i]fes. Hi dha wurpon heora waru oforbord, and se w['i]tega laeg and sl['e]p. Hi wurpon dha t['a]n betweox him, and baedon thaet God sceolde geswutulian hwanon him thaet ungelimp become. Tha com dhaes w['i]tegan t['a] upp. Hi axodon hine, Hwaet h['e] waere, odhdhe h['u] h['e] faran wolde? He cwaedh, thaet h['e] waere Godes dheow, sedhe gesceop s['ae] and l['a]nd, and thaet h['e] fleon wolde of Godes gesihdhe. H['i] cwaedon, H['u] do we ymbe dhe? H['e] andwyrde, Weorpadh me oforbord, thonne geswicdh theos gedreccednys. H['i] dha swa dydon, and seo hreohnys weardh gestilled, and h['i] offrodon Gode heora l['a]c, and tugon fordh."

God dha gegearcode aenne hw['ae]l, and h['e] forswealh thone w['i]tegan, and ab['ae]r hine to dham lande the he t['o] sceolde, and hine dhaer ['u]t-asp['a]w. Tha com eft Godes w['o]rd to dham w['i]tegan, and cwaedh, "Ar['i]s nu, and ga to dhaere mycelan byrig Niniu['e]n, and boda swa swa ic dhe aer saede." He ferde, and bodode, thaet him waes Godes grama ['o]nsigende, gif h['i] to Gode bugan noldon. Dha ar['a]s se cyning of his cynesetle, and awearp his deorwyrdhe reaf, and dyde haeran to his lice, and axan uppan his heafod, and bead thaet aelc man swa d['o]n sceolde; and aegdher ge men ge dha sucendan cild and eac dha nytenu ne onbyrigdon nanes dhinges binnan dhrim dagum. Tha, dhurh tha gecyrrednysse, thaet h['i] yfeles geswicon, and dhurh thaet strange faesten, him gemildsode God, and nolde hi ford['o]n, swa swa he ['ae]r tha twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlicum fyre forbaernde.

We sceolon eac on dhissum dagum beg['a]n ure gebedu, and fyligan urum haligdome ut and inn, and dhone Aelmihtigan God mid geornfulnysse herian. We wylladh nu this godspel eow gereccan, the her nu geraed waes: "Quis uestrum habebit amicum:" et reliqua. "Se Haelend cwaedh to his leorning-cnihtum, Hwilc eower is the haefdh sumne freond, and gaedh him to on middere nihte, and cwydh": et reliqua.