Chapter VIII: K=l. Apri=l (3)

{248} Se halga Augustinus trahtnode this godspel, and cwaedh, thaet seo niht getacnode tha nytennysse thisre worulde. Theos woruld is afylled mid nytennysse. Nu sceal fordhi gehw['a] arisan of dhaere nytennysse, and gan to his frynd, thaet is, thaet he sceal gebugan to Criste mid ealre geornfulnysse, and biddan thaera dhreora hlafa, thaet is, geleafan thaere Halgan Dhrynnysse. Se Aelmihtiga Faeder is God, and his Sunu is Aelmihtig God, and se Halga Gast is Aelmihtig God; na dhry Godas, ac h['i] ealle ['a]n Aelmihtig God untodaeledlic. Thonne dhu becymst to dhisum dhrym hlafum, thaet is, to andgite dhaere Halgan Dhrynnysse, thonne haefst dhu on dham geleafan l['i]f and f['o]dan dhinre sawle, and miht odherne cuman eac mid dham fedan, thaet is, dhu miht taecan dhone geleafan odhrum frynd the the dhaes bitt. He cwaedh, 'cuma,' fordhan dhe we ealle sind cuman on dhisum life, and ure eard nis na her; ac we sind her swilce wegferende menn; ['a]n cymdh, odher faerdh; se bidh acenned, se odher fordhfaerdh and rymdh him setl. Nu sceal gehw['a] fordhi gewilnian thaes geleafan thaere Halgan Dhrynnysse, fordhan dhe se geleafa hine gebrincdh to dham ecan life.

We wylladh eft embe dhone geleafan swidhor sprecan, fordhan dhe dhises godspelles traht haefdh g['o]dne tige. Se hiredes ealdor, the waes on his reste gebroht mid his cildum, is Crist, the sitt on heofonum mid his apostolum, and mid martyrum, and mid eallum tham halgum, the he on dhisum life gefette. We sceolon clypigan to Criste, and biddan dhaera dhreora hlafa. Theah h['e] ['u]s thaerrihte ne getidhige, ne sceole we fordhi thaere bene geswican. He elcadh, and wyle hwaedhere forgyfan. Thi h['e] elcadh, thaet we sceolon beon oflyste, and deorwyrdhlice healdan Godes gife. Swa hwaet swa man eadhelice begyt, thaet ne bidh na swa deorwyrdhe swa thaet thaet earfodhlice bidh begyten. Se Haelend cwaedh, "Gif he dhurhwunadh cnucigende, thonne arist se hiredes ealdor, for dhaes odhres onhrope, and him getidhadh thaes dhe he bitt, na for freondraedene, ac for his unstilnysse." Thi he cwaedh, "Na for freondraedene," fordhan dhe n['a]n man naere wyrdhe ne thaes geleafan ne dhaes ecan lifes, gif Godes mildheortnys naere {250} dhe mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, fordhan dhe h['e] wile us tidhian, swa swa he sylf cwaedh, "Biddadh, and eow bidh forgifen; secadh, and ge gemetadh; cnuciadh, and eow bidh geopenod." Aelc dhaera dhe geornlice bitt, and thaere bene ne geswicdh, tham getidhadh God thaes ecan lifes.

He cwaedh tha odher bigspel. "Hwilc faeder wile syllan his cilde st['a]n, gif hit hine hlafes bitt? oththe naeddran, gif hit fisces bitt? odhdhe thone wyrm dhrowend, gif hit aeges bitt?" God is ure Faeder thurh his mildheortnysse, and se fisc getacnadh geleafan, and thaet aeig dhone halgan hiht, se hl['a]f dha sodhan lufe. Thas dhreo dhing forgifdh God his gecorenum; fordhan dhe nan man ne maeg habban Godes rice, butan he haebbe dhas dhreo dhing. He sceal rihtlice gelyfan, and habban hiht to Gode, and sodhe lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se fisc getacnadh geleafan, fordhan dhe his gecynd is, swa hine swidhor dha ydha wealcadh, swa he strengra bidh, and swidhor batadh. Swa eac se geleaffulla man, swa he swidhor bidh geswenct for his geleafan, swa se geleafa strengra bidh, thaer dhaer h['e] aeltaewe bidh. Gif h['e] abrydh on dhaere ehtnysse, he ne bidh thonne geleafa, ac bidh h['i]wung. Thaet aeig getacnadh hiht, fordhi dhe fugelas ne tymadh swa swa odhre nytenu, ac aerest hit bidh aeig, and seo modor sidhdhan mid hihte bret thaet aeig to bridde. Swa eac ure hiht ne becom na gyt to dham dhe he hopadh, ac is swilce h['e] sy aeig. Thonne he haefdh thaet him behaten is, he bidh fugel. Hl['a]f getacnadh tha sodhan lufe, seo is ealra maegna maest, swa swa se hl['a]f bidh ealra metta fyrmest. Micel maegen is geleafa, and micel is se sodha hiht; theah-hwaedhere seo lufu hi oferswidh, fordhan dhe heo bidh ['a] on ecnysse, and dha odhre twa geendiadh. We gelyfadh nu on God, and we hopiadh to him: eft thonne we becumadh to his r['i]ce, swa swa he us behet, thonne bidh se geleafa geendod, fordhan dhe we geseodh thonne thaet we nu gelyfadh. Ure hiht bidh eac geendod, fordhan dhe we beodh haebbende dhaes dhe we aer hopedon; ac seo lufu ne ateoradh naefre: nu is heo fordhi heora selest.

{252} Seo naeddre is geset on dham godspelle ongean dhone fisc. On naeddran h['i]we besw['a]c se deofol Adam; and aefre h['e] windh nu ongean urne geleafan: ac seo gescyldnys is aet urum Faeder gelang. Se wyrm dhrowend, the is geset ongean thaet aeig, is aettren, and slihdh mid tham taegle to deadhe. Tha dhing dhe we geseodh on dhisum l['i]fe, dha sind ateorigendlice; tha dhe we ne geseodh, and us sind beh['a]tene, hi sind ['e]ce: strece dhaerto thinne hiht, and anbida odhthaet dhu hi haebbe. Ne loca dhu underbaec; ondraed the dhone dhrowend the ge['ae]ttradh mid tham taegle. Se man locadh underbaec, the geortruwadh Godes mildheortnysse; thonne bidh his hiht geaettrod mid thaes dhrowendes taegle. Ac we sceolon aeigdher ge on earfodhnyssum, ge on gelimpe and on ungelimpe, cwedhan, swa swa se witega cwaedh, "Ic herige minne Drihten on aelcne t['i]man." Getimige ['u]s tela on lichaman, getimige ['u]s untela, symle we sceolon thaes Gode dhancian, and his naman bletsian; thonne bidh ure hiht gehealden widh thaes wyrmes slege.

St['a]n is gesett ongean dhone hl['a]f, fordhan dhe heardmodnys is widherraede sodhre lufe. Heardheort bidh se mann, dhe nele thurh lufe odhrum fremigan, thaer dhaer h['e] maeg. Thaet godspel cwaedh, "Gif ge cunnon, tha dhe yfele sind, syllan dha g['o]dnysse eowrum bearnum, hu micele swidhor wile eower Heofonlica Faeder forgyfan g['o]dne gast him biddendum." Hwaet sind dha g['o]d the men sylladh heora cildum? Hwilwendlice g['o]dnyssa, swylce swa thaet godspel hrepode, hl['a]f, and fisc, and aeig. G['o]de sind thas dhing be heora maedhe, fordhan dhe se eordhlica lichama behofadh thaes fodan. Nu ge, gleawe men, nelladh syllan eowrum cildum naeddran for fisce, nele eac ure Heofonlica Faeder us syllan thaes deofles geleaflaeste, gif we hine biddadh thaet he ['u]s sylle sodhne geleafan. And dhu nelt syllan dhinum bearne throwend for ['ae]ge, nele eac God us syllan orwenysse for hihte. And dhu nelt dhinum bearne syllan st['a]n for hl['a]fe, nele eac God us syllan heardheortnysse for sodhre lufe. Ac se goda Heofonlica Faeder forgifdh us geleafan, and {254} hiht, and dha sodhan lufe, and dedh thaet we habbadh g['o]dne gast, thaet is, g['o]dne willan.

Us is to smeagenne thaet word the he cwaedh, "Ge dhe sind yfele." Yfele we sind, ac we habbadh g['o]dne Faeder. We habbadh gehyred urne naman, "Ge dhe synt yfele." Ac hw['a] is ure Faeder? Se Aelmihtiga God. And hwilcera manna Faeder is he? Swutelice hit is ges['ae]d, yfelra manna. And hwilc is se Faeder? Be dham the is gecweden, "Nis nan man g['o]d butan Gode anum." Se dhe aefre is g['o]d, he brincdh us yfele to g['o]dum mannum, gif we bugadh fram yfele, and dodh g['o]d. G['o]d waes se man gesceapen Adam, ac dhurh his agenne cyre, and deofles tihtinge, he weardh yfel, and eal his ofspring. Se dhe synful bidh, he bidh yfel, and n['a]n man nis on l['i]fe butan sumere synne. Ac ure g['o]da Faeder us geclaensadh and gehaeldh, swa swa se witega cwaedh, "Drihten, gehael me, and ic beo gehaeled; geheald thu me, and ic beo gehealden."

Se dhe g['o]d beon wile, clypige to dham the aefre is g['o]d, thaet he hine g['o]dne gewyrce. Se man haefdh gold, thaet is g['o]d be his maedhe: he haefdh land and welan, tha sint g['o]de. Ac ne bidh se man g['o]d thurh dhas dhing, butan he mid tham g['o]d wyrce, swa swa se witega cwaedh, "He aspende his dhing, and todaelde dhearfum, and his rihtwisnys wunadh ['a] on worulde." He gewanode his feoh and geihte his rihtwisnysse. He gewanode thaet he forlaetan sceal, and thaet bidh geiht thaet thaet he habban sceal on ecnysse. Thu herast dhone mancgere dhe begytt gold mid leade, and nelt herigan dhone dhe begytt rihtwisnysse and heofonan rice mid brosnigendlicum feo. Se r['i]ca and se dhearfa sind wegferende on dhisre worulde. Nu berdh se r['i]ca swaere byrdhene his gestreona, and se dhearfa gaedh aemtig. Se r['i]ca berdh mare thonne he beh['o]fige to his formettum, se odher berdh aemtigne pusan. Fordhi sceal se r['i]ca daelan his byrdhene widh thone dhearfan, thonne wanadh he dha byrdhene his synna, and dham thearfan gehelpdh. Ealle we sind Godes thearfan; uton fordhi oncnawan tha dhearfan the us biddadh, thaet {256} God oncnawe us, thonne we hine biddadh ure neoda. Hwaet sind tha dhe us biddadh? Earme men, and tiddre, and deadlice. Aet hwam biddadh h['i]? Aet earmum mannum, and tiddrum, and deadlicum. Butan tham aehtum, gelice sind tha the dhaer biddadh, and dhadhe h['i] aetbiddadh. H['u] mihtu for sceame aeniges dhinges aet Gode biddan, gif dhu forwyrnst dhinum gel['i]can thaes dhe dhu foreadhelice him getidhian miht? Ac se r['i]ca besihdh on his paellenum gyrlum, and cwydh, 'Nis se loddere mid his taettecon m['i]n gel['i]ca.' Ac se apostol Paulus hine nebbadh mid thisum wordum, "Ne brohte we n['a]n dhing to dhisum middangearde, ne we n['a]n dhing heonon mid ['u]s laedan ne magon."

Gif r['i]ce w['i]f, and earm acennadh togaedere, gangon h['i] aweig; nast dhu hwaedher bidh thaes r['i]can w['i]fan cild, hwaedher thaes earman. Eft, gif man openadh deaddra manna byrgynu, nast dhu hwaedher beodh thaes r['i]can mannes b['a]n, hwaedher thaes dhearfan. Ac seo gytsung is ealra yfelra dhinga wyrtruma; and tha dhe fyligadh thaere gytsunge, h['i] dweliadh fram Godes geleafan, and hi befealladh on mislice costnunga and derigendlice lustas, dhe hi besencadh on forwyrd. Odher is thaet hw['a] r['i]ce beo, gif his yldran him aehta becwaedon; odher is, gif hw['a] thurh gytsunge r['i]ce gewurdhe. Thises mannes gytsung is gewreht widh God, na dhaes odhres aeht, gif his heorte ne bidh ontend mid thaere gytsunge. Swilcum mannum bebead se apostol Paulus, "Bebeodadh tham ricum thaet h['i] ne modigan, ne h['i] ne h['o]pian on heora ungewissum welan; ac beon h['i] rice on godum weorcum, and syllan Godes dhearfum mid cystigum mode, and God him forgylt mid hundfealdum swa hwaet swa he dedh tham earman for his lufon."

Se r['i]ca and se thearfa sind him betwynan nyd-behefe. Se welega is geworht for dhan dhearfan, and se dhearfa for than welegan. Tham spedigum gedafenadh thaet he spende and daele; dham waedlan gedafenadh thaet he gebidde for dhane daelere. Se earma is se weg the laet us to Godes rice. Mare syldh se {258} dhearfa tham r['i]can thonne he aet him nime. Se r['i]ca him syldh thone hl['a]f dhe bidh to meoxe awend, and se dhearfa syldh tham r['i]can thaet ['e]ce l['i]f: na h['e] swa-dheah, ac Crist, sedhe thus cwaedh, "Thaet thaet ge dodh anum dhearfan on m['i]num naman, thaet ge dodh me sylfum," sedhe leofadh and rixadh mid Faeder and mid Halgum Gaste ['a] butan ende. Amen.

ON THE GREATER LITANY.

These days are called LITANIAE, that is, PRAYER-DAYS. On these days we should pray for abundance of our earthly fruits, and health for ourselves, and peace, and, what is yet more, forgiveness of our sins.

We read in books, that this observance was established at the time when there happened in a city, which is called Vienna, a great earthquake, and churches and houses fell, and there came wild bears and wolves, and devoured a large portion of the people, and the king's palace was burnt with heavenly fire. Then the bishop Mamertus commanded a fast of three days, and the affliction ceased; and the custom of the fast continues everywhere in the faithful church.

They took the example of the fast from the people of Nineveh. That people was very sinful: then would God destroy them, but they appeased him with their penitence. God spake to a prophet who was called Jonah, "Go to the city of Nineveh, and announce there the words which I say to thee. Then was the prophet afraid, and would flee from God's presence, but he could not. He went to the sea, and entered a ship. When the shipmen came out to sea, God {247} sent to them a great wind and tempest, so that they were hopeless of their lives. They therefore cast their wares overboard, and the prophet lay and slept. They then cast lots among them, and prayed that God would manifest to them whence that affliction came upon them. Then the prophet's lot came up. They asked him who he was, or how he would go? He said that he was a servant of God, who created sea and land, and that he would flee from God's presence. They said, How shall we do regarding thee? He answered, Cast me overboard, then will this affliction cease. They then did so, and the tempest was stilled, and they offered their gifts to God, and went on their course."

God then prepared a whale, and it swallowed up the prophet, and bare him to the land to which he should go, and there vomited him out. Then again came the word of God to the prophet, and said, "Arise now, and go to the great city Nineveh, and preach as I before said to thee." He went and preached, that God's anger was about to descend on them, if they would not incline to God. Then, the king arose from his throne, and cast off his precious robes, and put sackcloth on his body, and ashes upon his head, and commanded that every man should so do; and that both men and sucking children and also the cattle should not taste of anything within three days. Then through that conversion, that they desisted from evil, and through that strict fast, God had mercy on them, and would not destroy them, as he had before, for their crimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with heavenly fire.

We also on these days should offer up our prayers, and follow our relics out and in, and with fervour praise Almighty God. We will now expound to you this gospel which has just been read: "Quis vestrum habebit amicum": et reliqua. "Jesus said to his disciples, Which of you who hath a friend, and goeth to him at midnight, and saith," etc.

{249} Saint Augustine expounded this gospel, and said, that the night betokened the ignorance of this world. This world is filled with ignorance. Now therefore should everyone arise from that ignorance, and go to his friend, that is, he should incline to Christ with all fervour, and pray for the three loaves, that is, belief in the Holy Trinity. The Almighty Father is God, and his Son is Almighty God, and the Holy Ghost is Almighty God; not three Gods, but they all one Almighty God indivisible. When thou comest to those three loaves, that is, to an understanding of the Holy Trinity, then hast thou, in that belief, life and food for thy soul, and mayest therewith feed another stranger also, that is, thou mayest teach the faith to another friend who shall ask it of thee. He said a 'stranger,' because we are all strangers in this life, and our country is not here; but we are here as wayfaring men; one comes, another goes; this is born, the other departs and yields up his seat to him. Now therefore should everyone desire faith in the Holy Trinity, for that faith will bring him to everlasting life.

We will again speak more concerning faith, because the exposition of this gospel has a good deduction. The master of the family, who was gone to rest with his children, is Christ, who sits in heaven with his apostles, and with martyrs, and with all the saints whom he fetched in this life. We should call to Christ, and pray for the three loaves. Though he do not forthwith grant them to us, we should not on that account desist from prayer. He delays, and yet will give. He delays, that we may be desirous, and dearly hold the grace of God. Whatsoever a man gets easily is not so precious as that which is gotten with difficulty. Jesus said, "If he continue knocking, the master of the family will arise, because of the other's importunity, and grant him what he asks, not for friendship, but for his clamour." He said, "Not for friendship," because no man were worthy either of that faith, or of eternal life, if God's mercy were not the {251} greater towards mankind. We should knock, and call to Christ, because he will give to us, as he himself said, "Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you." To everyone who fervently asks, and ceases not from prayer, God will grant everlasting life.

He then said another parable. "What father will give his child a stone, if he ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he ask for an egg?" God is our Father through his mercy, and the fish betokens faith, and the egg holy hope, the bread true love. These three things God gives to his chosen; for no man can have God's kingdom, unless he have these three things. He must rightly believe, and have hope in God, and true love to God and to men, if he will come to God's kingdom. The fish betokens faith, because its nature is, that the more it is tossed by the waves, the stronger it is, and the more vigorously it strikes. In like manner the believing man, the more he is afflicted for his faith, the stronger will be his faith, wherever it is sound. If it sink under persecution, it is then not faith, but is hypocrisy. The egg betokens hope, seeing that birds teem not like other animals, but first it is an egg, and the mother then with hope cherishes the egg to a young bird. In like manner our hope comes not yet to that which it hopes, but is, as it were, an egg. When it has that which is promised it, it is a bird. Bread betokens true love, which of all virtues is greatest, as bread is of all food the principal. Faith is a great virtue, and a great virtue is true hope; yet love excels them, forasmuch as it is ever to eternity, and the other two will end. We now believe in God, and we hope in him: but after we come to his kingdom, as he has promised us, then will faith be ended, for we shall then see what we now believe. Our hope will also be ended, because we shall be in possession of what we had previously hoped for; but love will never decay: therefore is it the most excellent of them.

{253} The serpent is placed in the gospel in opposition to the fish. In a serpent's form the devil deceived Adam; and he is now ever striving against our faith: but our protection is in the hand of our Father. The scorpion, which is set in opposition to the egg, is venomous, and stings with its tail to death. Those things which we see in this life are perishable; those which we see not, and which are promised to us are eternal: stretch thereto thy hope, and wait until thou have them. Look not behind; dread the scorpion which envenoms with its tail. The man looks behind, who despairs of God's mercy; then is his hope envenomed by the scorpion's tail. But we should both in difficulties, and in chances and in mischances, say as the prophet said, "I will praise the Lord at every time." Betide us good in body, betide us evil, we ought ever to thank God, and bless his name; then will our hope be preserved from the scorpion's sting.

A stone is set in opposition to bread, because hardness of mind is contrary to true love. Hardhearted is the man who will not through love promote the welfare of others where he can. The gospel says, "If ye can, who are evil, give to your children what is good, how much more will your Heavenly Father give a good spirit to those asking him?" What are the good things that men give to their children? Transitory goods, such as the gospel touched on, bread, and fish, and an egg. These things are good in their degree, because the earthly body requires food. Now ye, prudent men, will not give your children a serpent for a fish, nor also will your Heavenly Father give us the devil's unbelief, if we pray to him to give us true faith. And thou wilt not give thy child a scorpion for an egg, nor also will God give us despair for hope. And thou wilt not give thy child a stone for bread, nor also will God give us hardheartedness for true love. But the good Heavenly Father will give us faith, and hope, and {255} true love, and will cause us to have a good spirit, that is, good will.

We have to consider the words which he said, "Ye who are evil." We are evil, but we have a good Father. We have heard our name, "Ye who are evil." But who is our Father? The Almighty God. And of what men is he the Father? It is manifestly said, of evil men. And of what kind is the Father? Of whom it is said, "No one is good save God only." He who ever is good will bring us who are evil to be good men, if we will eschew evil and do good. The man Adam was created good, but by his own election and the instigation of the devil, he and all his offspring became evil. He who is sinful is evil, and there is no man in life without some sin. But our good Father will cleanse and heal us, as the prophet said, "Lord, heal me, and I shall be healed; preserve thou me, and I shall be preserved."

Let him who desires to be good call to him who ever is good, that he make him good. A man has gold, that is good in its kind: he has land and riches, they are good. But the man is not good through these things, unless he do good with them, as the prophet said, "He distributed his wealth, and divided it among the poor, and his righteousness continueth for ever." He diminished his money, and increased his righteousness. He diminished that which he must leave, and that will be increased which he shall have to eternity. Thou praisest the merchant who gets gold for lead, and wilt not praise him who gets righteousness and the kingdom of heaven for perishable money. The rich and the poor are wayfarers in this world. The rich now bears the heavy burthen of his treasures, and the poor goes empty. The rich bears more provisions for his journey than he requires, the other bears an empty scrip. Therefore should the rich share his burthen with the poor; then will he lessen the burthen of his sins, and help the poor. We are all God's poor; let us therefore acknowledge the poor who ask of us, that God {257} may acknowledge us, when we ask our needs of him. Who are those that ask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor, and feeble, and mortal. Except the possessions, alike are those who ask and those of whom they ask. How canst thou for shame ask anything of God, if thou refuse to thy fellow that which thou canst most easily grant him? But the rich looks on his purple garments, and says, 'The wretch with his rags is not my fellow.' But the apostle Paul beards him with these words, "We brought nothing to this world, nor may we take with us anything hence."

If a rich woman, and a poor one bring forth together, let them go away; thou knowest not which is the rich woman's child, which the poor one's. Again, if we open the graves of dead men, thou knowest not which are the rich man's bones, which the poor one's. But covetousness is of all evil things the root, and those who follow covetousness swerve from God's faith, and fall into divers temptations, and pernicious lusts, which sink them into perdition. It is one thing, that a man be rich, if his parents have bequeathed him possessions; another thing, if any one become rich through covetousness. The covetousness of the latter is accused before God, not the other's wealth, if his heart be not inflamed with covetousness. For such men the apostle Paul enjoined, "Enjoin the rich that they be not proud, and that they hope not in their uncertain wealth; but let them be rich in good works, and give to God's poor with bountiful spirit, and God will requite them an hundredfold for whatsoever they do for the poor for love of him."

The rich and the poor are needful to each other. The wealthy is made for the poor, and the poor for the wealthy. It is incumbent on the affluent, that he scatter and distribute; on the indigent it is incumbent, that he pray for the distributor. The poor is the way that leads us to the kingdom of God. The poor gives to the rich more than he {259} receives from him. The rich gives him bread that will be turned to ordure, and the poor gives to the rich everlasting life: yet not he, but Christ, who thus said, "That which ye do for the poor in my name, that ye do for myself," who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.

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FERIA III.

DE DOMINICA ORATIONE.

Se Haelend Crist, sydhdhan he to dhisum life c['o]m, and man weardh geweaxen, thadha h['e] waes dhritig wintra eald on thaere menniscnysse, tha beg['a]nn he wundra to wyrcenne, and geceas dha twelf leorning-cnihtas, tha dhe we apostolas hatadh. Tha waeron mid him aefre sydhdhan, and he him taehte ealne thone wisdom dhe on halgum bocum stent, and thurh h['i] ealne cristendom astealde. Tha cwaedon hi to dham Haelende, "L['e]['o]f, taece ['u]s hu we magon us gebiddan." Dha andwyrde se Haelend, and thus cwaedh, "Gebiddadh eow mid thisum wordum to minum Faeder and to eowrum Faeder, Gode Aelmihtigum: Pater noster, thaet is on Englisc, Thu, ure Faeder, the eart on heofonum, Sy th['i]n nama gehalgod. Cume dh['i]n r['i]ce. Sy dh['i]n wylla on eordhan swa swa on heofonum. Syle ['u]s to-daeg urne daeghwamlican hl['a]f. And forgyf us ure gyltas, swa swa we forgyfadh dham the widh us agyltadh. And ne l['ae]d dhu na us on costnunge. Ac alys us fram yfele. Sy hit swa."

God Faeder Aelmihtig haefdh aenne Sunu gecyndelice and menige gewiscendlice. Crist is Godes Sunu, swa thaet se Faeder hine gestrynde of him sylfum, butan aelcere meder. Naefdh se Faeder naenne lichaman, ne he on dha wisan his Bearn ne gestrynde the menn dodh: ac his Wisdom, the h['e] mid ealle gesceafta geworhte, se is his Sunu, se is aefre of dham Faeder, and mid tham Faeder, God of Gode, ealswa mihtig swa se Faeder. We men sind Godes bearn, fordhon the h['e] us {260} geworhte; and eft, dhadha we forwyrhte waeron, he sende his agen Bearn us to alysednysse. Nu sind we Godes bearn, and Crist is ure brodher, gif we dham Faeder onriht gehyrsumiadh, and mid eallum mode hine weordhiadh. Crist is ure heafod, and we sind his lima: he is mid ure menniscnysse befangen, and he haefdh urne lichaman, thone dhe h['e] of dham halgan maedene Mar['i]an genam; fordhi we magon cudhlice to him clypian, swa swa to urum bredher, gif we dha brodherraedene swa healdadh swa swa he us taehte; thaet is, thaet we ne sceolon na gedhafian thaet deofol mid aenigum undheawum us gew['e]me fram Cristes brodhorraedene.

Witodlice se man the deofle geefenlaecdh, se bidh deofles bearn, na thurh gecynd odhdhe thurh gesceapenysse, ac dhurh tha geefenlaecunge and yfele geearnunga. And se man dhe Gode gecwemdh, he bidh Godes bearn, na gecyndelice, ac thurh gesceapenysse and dhurh gode geearnunga, swa swa Crist cwaedh on his godspelle, "Se dhe wyrcdh mines Faeder willan sedhe is on heofonum, he bidh min brodher, and min moder, and min sweoster." Fordhi nu ealle cristene men, aegdher ge r['i]ce ge heane, ge aedhelborene ge unaedhelborene, and se hlaford, and se dheowa, ealle h['i] sind gebrodhra, and ealle h['i] habbadh aenne Faeder on heofonum. Nis se welega na betera on dhisum naman thonne se dhearfa. Eallswa bealdlice m['o]t se dheowa clypigan God him to Faeder ealswa se cyning. Ealle we sind gelice aetforan Gode, buton hw['a] odherne mid godum weorcum fordheo. Ne sceal se r['i]ca for his welan thone earman forse['o]n; fordhan oft bidh se earma betera aetforan Gode thonne se r['i]ca. God is ure Faeder, thi we sceolon ealle beon gebrodhru on Gode, and healdan thone brodherlican bend unforedne; thaet is, dha sodhan sibbe, swa thaet ure aelc odherne lufige swa swa hine sylfne, and nanum ne gebeode thaet thaet he nelle thaet man him gebeode. Se dhe dhis hylt, he bidh Godes bearn, and Crist, and ealle halige men dhe Gode gedheodh, beodh his gebrodhru and his gesweostru.

We cwedhadh, "Pater noster qui es in celis," thaet is, "Ure {262} Faeder dhe eart on heofonum;" fordhan the God Faeder is on heofonum, and he is aeghwar, swa swa he sylf cwaedh, "Ic gefylle mid me sylfum heofonas and eordhan." And eft thaet halige godspel be him thus cwydh, "Heofon is his thrymsetl, and eordhe is his fot-sceamul." We wendadh ['u]s eastweard thonne we us gebiddadh, fordhan dhe dhanon arist seo heofen: na swilce on east-daele synderlice sy his wunung, and forlaete west-dael, odhdhe odhre daelas, se the aeghwar is andweard, na dhurh rymyt thaere stowe, ac thurh his maegendhrymmes andweardnysse. Thonne we wendadh ure neb to east-daele, thaer seo heofen arist, seodhe is ealra lichomlicra dhinga oferstigende, thonne sceal ure m['o]d beon mid tham gemyngod, thaet hit beo gewend to dham hehstan and tham fyrmestan gecynde, thaet is, God. We sceolon eac witan, thaet se synfulla is eordhe geh['a]ten, and se rihtwisa is heofen geh['a]ten; fordhan the on rihtwisum mannum is Godes wunung, and se goda man bidh thaes Halgan Gastes templ. Swa eac dhaer-togeanes se ford['o]na man bidh deofles templ, and deofles wunung: fordhi thonne swa micel is betwux g['o]dum mannum and yfelum, swa micel swa bidh betwux heofenan and eordhan.

Seofon geb['e]du sint on tham Pater noster. On tham twam formum wordum ne synd nane gebedu, ac sind herunga: thaet is, "Ure Faeder the eart on heofonum." Thaet forme geb['e]d is, "Sanctificetur nomen tuum:" thaet is, "Sy dhin nama gehalgod." Nis thaet na sw['a] to understandenne, swylce Godes nama ne sy genoh halig, sedhe aefre waes halig, and aefre bidh, and h['e] us ealle gebletsadh and gehalgadh: ac this word is sw['a] to understandenne, thaet his nama sy on us gehalgod, and he us thaes getidhige, thaet we moton his naman mid urum mudhe gebletsian, and he us sylle thaet gedh['a]nc, thaet we magon understandan thaet nan dhing nis swa halig swa his nama.

Thaet odher geb['e]d is, "Adueniat regnum tuum:" thaet is, on urum gereorde, "Cume dhin r['i]ce." Aefre waes Godes r['i]ce, and aefre bidh: ac hit is sw['a] to understandenne, thaet his r['i]ce beo ofer ['u]s, and he on us rixige, and we him mid ealre {264} gehyrsumnysse undertheodde syn, and thaet ure r['i]ce beo us gel['ae]st and gefylled, swa swa Crist us beh['e]t, thaet he wolde ['u]s ['e]ce r['i]ce forgyfan, thus cwedhende, "Cumadh, ge gebletsode mines Faeder, and gehabbadh thaet r['i]ce thaet eow gegearcod waes fram anginne middangeardes." This bidh ure r['i]ce, gif we hit nu geearniadh; and we beodh Godes r['i]ce, thonne Crist ['u]s betaecdh his Faeder on domes daege, swa swa thaet h['a]lige gewrit cwydh, "Cum tradiderit regnum Patri suo:" thaet is, "Thonne h['e] betaecdh r['i]ce his Faeder." Hwaet is thaet r['i]ce thaet h['e] betaecdh his Faeder, buton dha halgan menn, aegdher ge weras ge w['i]f, tha the h['e] alysde fram helle-w['i]te mid his agenum deadhe? Tha he betaecdh his agenum Faeder on ende thisre worulde, and h['i] beodh thonne Godes r['i]ce, and mid Gode on ecnysse rixiadh, aegdher ge mid sawle ge mid lichaman, and beodh thonne gelice englum.

Thaet dhridde geb['e]d is, "Fiat uoluntas tua sicut in celo et in terra:" thaet is, "Geweordhe th['i]n willa on eordhan swa swa on heofonum." Thaet is, Swa swa englas on heofonum the gehyrsumiadh, and mid eallum gemete to dhe gedheodadh, swa eac menn the on eordhan sind, and of eordhan geworhte, beon h['i] dhinum willan gehyrsume, and to dhe mid ealre geornfulnysse gedheodan. On tham mannum sodhlice gewyrdh Godes willa, the to Godes willan gewyrceadh. Ure sawul is heofonlic, and ure lichama is eordhlic. Nu bidde we eac mid thisum wordum, thaet Godes willa geweordhe, aegdher ge on ure sawle ge on urum lichaman, thaet aegdher him gehyrsumige, and he aegdher gehealde and gescylde, ge ure sawle ge urne lichaman, fram deofles costnungum.

Thaet feordhe geb['e]d is, "Panem nostrum cotidianum da nobis hodie:" thaet is, on urum gereorde, "Syle us nu to-daeg urne daeghwamlican hl['a]f." Thaet is on dhrim andgitum to understandenne: thaet h['e] us sylle fodan urum lichaman, and sylle eac ure sawle thone gastlican hl['a]f. Se gastlica hl['a]f is Godes bebod, thaet we sceolon smeagan daeghwamlice, and mid weorce {266} gefyllan; fordhan swa swa se lichama leofadh be lichamlicum mettum, swa sceal seo sawul lybban be Godes l['a]re, and be gastlicum smeagungum. Hradhe se lichama aswint and forweornadh, gif him bidh oftogen his bigleofa: swa eac seo sawul forwyrdh, gif heo naefdh thone gastlican bigleofan, thaet sind Godes beboda, on tham heo sceal gedheon and beon geg['o]dad. Eac se gastlica hl['a]f is thaet halige husel, mid tham we getrymmadh urne geleafan; and dhurh dhaes halgan husles th['y]gene ['u]s beodh ure synna forgyfene, and we beodh gestrangode ongean deofles costnunge. Thi we sceolon gelomlice mid tham gastlican gereorde ure sawle geclaensian and getrymman. Ne sceal theah se dhe bidh mid healicum synnum ford['o]n, gedyrstlaecan thaet he Godes husel thicge, buton he his synna aer gebete: gif he elles dedh, hit bidh him sylfum to bealowe gedhyged. Se hl['a]f getacnadh dhreo dhing, swa swa we cwaedon. An is thaes lichaman b['i]gleofa; odher is dhaere sawle; dhridde is thaes halgan husles dhygen. Thyssera dhreora dhinga we sceolon daeghwamlice aet urum Drihtne biddan.

Thaet fifte geb['e]d is, "Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris:" thaet is, "Forgif us ure gyltas, swa swa we forgifadh tham mannum the widh us agyltadh." We sceolon d['o]n swa swa we on dhisum wordum behatadh; thaet is, thaet we beon mildheorte us betwynan, and, for dhaere micclan lufe Godes, forgyfan dham mannum the widh us agyltadh, thaet God Aelmihtig forgyfe us ure synna. Gif we dhonne nelladh forgyfan tha lytlan gyltas dhaera manna the us gegremedon, thone nele eac God us forgyfan ure synna mycele and manega: swa swa Crist sylf cwaedh, "Thonne ge standadh on eowrum geb['e]dum, forgyfadh swa hwaet swa ge habbadh on eowrum mode to aenigum men, and eower Faeder, the on heofonum is, forgyfdh eow eowre synna. Gif ge thonne nelladh forgyfan mid inweardre heortan tham dhe eow gremiadh, thonne eac eower Faeder, dhe on heofonum is, nele eow forgyfan eowre synna; ac he haet eow gebindan, and on cwearterne settan, thaet is on helle-w['i]te; and eow dhaer deofol getintregadh, odhthaet ge habban ealle eowre gyltas gedhrowade, odhthaet {268} ge cumon to anum feordhlincge." Is hwaedhere getaeht, aefter Godes gesetnysse, thaet wise men sceolon settan steore dysigum mannum, swa thaet hi thaet dysig and dha undheawas alecgan, and theah dhone man lufigan swa swa agenne brodhor.

Thaet sixte geb['e]d is, "Et ne nos inducas in temptationem:" thaet is, "Ne gedhafa, dhu God, thaet we beon gelaedde on costnunge." Odher is costnung, odher is fandung. God ne costnadh naenne mannan; ac hwaedhere n['a]n man ne cymdh to Godes r['i]ce, buton he sy afandod: fordhi ne sceole we na biddan thaet God ure ne afandige, ac we sceolon biddan thaet God us gescylde, thaet we ne abreodhon on dhaere fandunge. Deofol m['o]t aelces mannes afandigan, hwaedher he aht sy, odhdhe naht; hwaedher he God mid inweardlicre heortan lufige, odhdhe he mid h['i]wunge f['a]re. Swa swa man afandadh gold on fyre, swa afandadh God thaes mannes mod on mislicum fandungum, hwaedher h['e] ['a]nraede sy. Genoh wel w['a]t God hu hit getimadh on thaere fandunge; ac hwaedhere se man naefdh na mycele gedhincdhe, buton he afandod sy. Thurh dha fandunge he sceal gedheon, gif he tham costnungum widhstent. Gif he fealle, he eft astande: thaet is, gif he agylte, he hit georne gebete, and sydhdhan gesw['i]ce; fordhi ne bidh n['a]n b['o]t naht, buton thaer beo geswicenes. Se man the gelomlice wile syngian, and gelomlice betan, he gremadh God; and swa he swidhor syngadh swa he deofle gewyldra bidh, and hine thonne God forlaet, and he faerdh swa him deofol wissadh, swa swa tobrocen sc['i]p on s['ae], the swa faerdh swa hit se wind drifdh. Se goda man swa he swidhor afandod bidh swa he rotra bidh, and near Gode, odhthaet h['e] mid fulre gedhincdhe faerdh of dhisum life to dham ecan life. And se yfela swa he oftor on dhaere fandunge abrydh, swa he forcudhra bidh, and deofle near, odhthaet he faerdh of dhisum life to dham ecan wite, gif he aer geswican nolde, thatha he mihte and moste. Fordhi anbidadh God oft thaes yfelan mannes, and laet him fyrst, thaet he his m['a]ndaeda geswice, and his m['o]d to Gode gecyrre aer his ende, gif he wile. Gif he thonne nele, thaet {270} he beo butan aelcere ladunge swidhe rihtlice to deofles handa asceofen. Fordhi is nu selre cristenum mannum, thaet hi mid earfodhnyssum and mid geswince geearnian thaet ['e]ce r['i]ce and dha ['e]can blisse mid Gode and mid eallum his halgum, dhonne hi mid softnysse and mid yfelum lustum geearnian tha ecan tintrega mid eallum deoflum on helle-w['i]te.

Thaet seofodhe geb['e]d is, "Set libera nos a malo:" thaet is, "Ac alys us fram yfele:" alys us fram deofle and fram eallum his syrwungum. God lufadh us, and deofol us hatadh. God us fett and gefrefradh, and deofol us wile ofslean, gif he m['o]t; ac him bidh forwyrned thurh Godes gescyldnysse, gif we us sylfe nelladh ford['o]n mid undheawum. Fordhi we sceolon forbugan and forseon thone lydhran deoful mid eallum his lotwrencum, fordhan dhe him ne gebyradh naht to ['u]s, and we sceolon lufian and filigan urum Drihtne, sedhe us l['ae]t to dham ecan life.

Seofon geb['e]du, swa swa we aer saedon, beodh on dham Pater noster. Tha dhreo forman geb['e]du beodh us ongunnene on dhysre worulde, ac h['i] beodh ['a] ungeendode on thaere toweardan worulde. Seo halgung thaes maeran naman Godes ongann ['u]s mannum thatha Crist weardh geflaeschamod mid ure menniscnysse; ac seo ylce halgung wunadh on ecnysse, fordhan dhe we on dham ecan life bletsiadh and herigadh aefre Godes naman. And God rixadh nu, and his r['i]ce stent aefre butan ende, and Godes willa bidh gefremod on dhisum life dhurh g['o]de menn: se ylca willa wunadh ['a] on ecnysse. Tha odhre feower geb['e]du belimpadh to dhisum life, and mid thisum life geendiadh.

On dhisum l['i]fe we beh['o]fiadh hl['a]fes, and l['a]re, and husel-ganges. On tham toweardan l['i]fe we ne beh['o]fiadh nanes eordhlices bigleofan, fordhan dhe we thonne mid tham heofonlicum mettum beodh gereordode. Her we beh['o]fiadh l['a]re and wisdomes. On dham heofonlican life beodh ealle ful w['i]se, and on gastlicre lare full ger['a]de, tha dhe nu, thurh w['i]sra manna l['a]re, beodh Godes bebodum undertheodde. And her we beh['o]fiadh dhaes halgan husles {272} dhygene for ure beterunge, sodhlice on dhaere heofonlican wununge we habbadh mid us Cristes lichaman, mid tham he rixadh on ecnysse.

On thyssere worulde we biddadh ure synna forgyfenysse, and na on thaere toweardan. Se man dhe nele his synna behreowsian on his life, ne begyt he nane forgyfenysse on dham toweardan. And on dhisum life we biddadh thaet God us gescylde widh deofles costnunga, and us alyse fram yfele. On dham ecan life ne bidh n['a]n costnung ne n['a]n yfel; fordhi dhaer ne cymdh n['a]n deofol ne n['a]n yfel mann, dhe us maege dreccan odhdhe derian. Thaer beodh gethwaere sawul and lichama, the nu on dhisum life him betweonan winnadh. Dhaer ne bidh n['a]n untrumnys, ne geswinc, ne wana nanre g['o]dnysse, ac Crist bidh mid ['u]s eallum, and ['u]s ealle dhing dedh, butan edwite, mid ealre blisse.

Crist gesette this geb['e]d, and swa beleac mid feawum wordum, thaet ealle ure neoda, aegdher ge gastlice ge lichamlice, dhaeron sind belocene; and this geb['e]d he gesette eallum cristenum mannum gemaenelice. Ne cwydh na on dham geb['e]de, 'Min Faeder, thu dhe eart on heofonum,' ac cwydh, "Ure Faeder;" and swa fordh ealle dha word dhe thaer-aefter fyligadh sprecadh gemaenelice be eallum cristenum mannum. On dham is geswutelod hu swidhe God lufadh ['a]nnysse and gethwaernysse on his folce. Aefter Godes gesetnysse ealle cristene men sceoldon beon swa gedhwaere swilce hit ['a]n man waere: fordhi wa dham men the dha annysse tobrycdh. Swa swa we habbadh on anum lichaman manega lima, and hi ealle ['a]num heafde gehyrsumiadh, swa eac we sceolon manega cristene men Criste on ['a]nnysse gehyrsumian; fordhon the he is ure heafod, and we synd his lima. We magon geseon on urum agenum lichaman h['u] aelc lim odhrum thenadh. Tha f['e]t beradh ealne dhone lichaman, and dha eagan laedadh dha f['e]t, and tha handa gearciadh dhone bigleofan. Hradhe lidh thaet heafod ad['u]ne, gif tha f['e]t hit ne feriadh; and hradhe ealle dha lima togaedere forweordhadh, gif tha handa ne dodh thone bigleofan tham mudhe. Swa eac se r['i]ca man, the sitt on his heahsetle, hradhe geswicdh he his {274} gebeorscipes, gif dha dheowan geswicadh dhaera teolunga. Beo se r['i]ca gemyndig thaet he sceal ealra dhaera g['o]da the him God alaende agyldan gescead hu he dha atuge.

Se bidh dhin hand odhdhe dhin f['o]t, sedhe the dhine neoda dedh. Se bidh thin eage, sedhe the wisdom taecdh, and on rihtne weg the gebrincdh. Se dhe the m['u]ndadh swa swa faeder, he bidh swylce h['e] dhin heafod sy. Ealswa wel beh['o]fadh thaet heafod thaera odhera lima, swa swa dha lima beh['o]fiadh thaes heafdes. Gif ['a]n lim bidh untrum, ealle dha odhre throwiadh mid tham anum. Swa we sceolon eac, gif bidh an ure geferena on sumre earfodhnysse, ealle we sceolon his yfel bes['a]rgian, and h['o]gian embe dha bote, gif we hit gebetan magon. And on eallum dhingum we sceolon healdan sibbe and annysse, gif we willadh habban tha micclan gedhincdhe thaet we beon Godes bearn, sedhe on heofonum is, on dhaere he rixadh mid eallum his halgum on ealra worulda woruld on ecnysse. Amen.

TUESDAY.

ON THE LORD'S PRAYER.

Jesus Christ, after he came to this life, and was grown to manhood, when he was thirty years old in his human nature, began to work miracles, and chose the twelve disciples whom we call apostles. These were afterwards always with him, and he taught them all the wisdom which stands in holy books, and through them established all christianity. Then said they to Jesus, "Sir, teach us how we may pray." Jesus answered, and thus said, "Pray in these words to my Father and your Father, God Almighty: Pater noster, that is in English, Thou, our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Be thy will on earth as in heaven. Give us to-day our daily bread. And forgive us our trespasses as we forgive them who trespass against us. And lead thou us not into temptation. But deliver us from evil. So be it."

God, the Father Almighty, has one Son naturally, and many adoptively. Christ is the Son of God, seeing that the Father begot him of himself without any mother. The Father has no body, nor begot he his Son in that wise which men do: but his Wisdom, with which he wrought all creatures, is his Son, who is ever of the Father and with the Father, God of God, as mighty as the Father. We men are children of God, because he made us; and afterwards, when we were undone, {261} he sent his own Son for our redemption. Now are we children of God, and Christ is our brother, if we will duly obey the Father, and with all our mind worship him. Christ is our head, and we are his limbs: he is invested with our humanity, and he has our body, which he received of the holy maiden Mary; therefore may we manifestly cry to him, as to our brother, if we so observe our brotherhood as he has taught us; that is, that we should not allow the devil with any evil practices to seduce us from the brotherhood of Christ.

Verily the man who imitates the devil is a child of the devil, not by nature nor by creation, but by that imitation and evil deserts. And the man who makes himself acceptable to God is a child of God, not naturally, but by creation and by good deserts, as Christ said in his gospel, "He who doeth the will of my Father who is in heaven, he is my brother, and my mother, and my sister." Now therefore all christian men, whether high or low, noble or ignoble, and the lord, and the slave, are all brothers, and have all one Father in heaven. The wealthy is not better on that account than the needy. As boldly may the slave call God his Father as the king. We all are alike before God, unless any one excel another in good works. The rich for his wealth is not to despise the poor; for the poor is before God often better than the rich. God is our Father, therefore should we all be brothers in God, and hold the brotherly bond unbroken; that is, true peace, so that each of us love other as himself, and command to no one that which he would not another should command to him. He who observes this is a child of God, and Christ, and all holy persons who thrive to God, are his brothers and his sisters.

We say, "Pater noster qui es in coelis," that is, "Our {263} Father which art in heaven;" for God the Father is in heaven, and he is everywhere, as he himself said, "I fill with myself heaven and earth." And again, the holy gospel says thus concerning him, "Heaven is his throne, and earth is his footstool." We turn eastward when we pray, because from thence the heaven rises; not as though his dwelling be particularly in the east part, and that he forsakes the west or other parts, who is everywhere present, not through the space of the place, but by the presence of his majesty. When we turn our face to the east part, where the heaven rises, which rises over all bodily things, then should our mind be thereby admonished that it turn to the highest and first nature, that is, God. We should also know that the sinful is called earth, and the righteous is called heaven; for in righteous men is a dwelling-place of God, and the good man is a temple of the Holy Ghost. So also, on the other hand, the wicked man is a temple of the devil, and an habitation of the devil: therefore there is as great a difference between good and evil men as there is between heaven and earth.

In the Pater noster are seven prayers. In the first two words are no prayers, but praises: that is, "Our Father which art in heaven." The first prayer is, "Sanctificetur nomen tuum:" that is, "Hallowed be thy name." This is not to be so understood as if the name of God were not sufficiently holy, who ever was holy, and ever will be, and who blesses and hallows us all: but these words are thus to be understood, that his name be hallowed in us, and that he grant us that we may bless his name with our mouth, and give us the thought that we may understand that nothing is so holy as his name.

The second prayer is, "Adveniat regnum tuum:" that is, in our tongue, "Thy kingdom come." Ever was God's kingdom, and ever will be: but it is so to be understood, that his kingdom be over us, and he reign in us, and that we {265} with all obedience be subject to him, and that our kingdom be realized and fulfilled to us, as Christ has promised to us, that he would give us an eternal kingdom, thus saying, "Come, ye blessed of my Father, and possess the kingdom that was prepared for you from the beginning of the world." This will be our kingdom, if we now will merit it; and we shall be God's kingdom, when Christ delivers us to his Father on doomsday, as the holy writ says, "Cum tradiderit regnum Patri suo:" that is, "When he shall deliver the kingdom to his Father." What is the kingdom that he shall deliver to his Father, but those holy persons, both men and women, which he redeemed from hell-torment by his own death? These he will deliver to his own Father at the end of this world, and they will then be God's kingdom, and will reign with God for ever, both with soul and with body, and will then be like unto angels.

The third prayer is, "Fiat voluntas tua sicut in coelo et in terra:" that is, "Thy will be done on earth as in heaven." That is, As the angels in heaven obey thee, and in every way attach themselves to thee, so also may men, who are on earth and formed of earth, be obedient to thy will, and with all fervour attach themselves to thee. In those men verily God's will is done, who work according to God's will. Our soul is heavenly, and our body is earthly. Now, with these words, we also pray that God's will be done both in our soul and in our body, that both may obey him, and that he may preserve and shield both our soul and our body from the temptations of the devil.

The fourth prayer is, "Panem nostrum quotidianum da nobis hodie:" that is, in our tongue, "Give us to-day our daily bread." This is to be understood in three senses: that he give us food for our body, and give ghostly bread to our soul. The ghostly bread is the commandment of God, on which we should daily meditate, and with works fulfil; for as {267} the body lives by bodily meats, so shall the soul live by the precepts of God, and by ghostly meditations. The body quickly wastes away and decays, if its sustenance is withdrawn from it; in like manner the soul perishes, if it has not ghostly sustenance, that is, God's commandments, on which it shall thrive and be cherished. The ghostly bread is also the holy housel, with which we confirm our belief; and through partaking of the holy housel our sins will be forgiven us, and we shall be strengthened against the temptations of the devil. Therefore should we frequently cleanse and confirm our soul with ghostly refection. Yet may not he who is polluted with deadly sins dare to partake of God's housel, unless he first atone for his sins: if he do otherwise, he will partake of it to his own injury. The bread, as we said, betokens three things. One is sustenance of the body; the second, of the soul; the third is the partaking of the holy housel. For these three things we should pray daily to the Lord.

The fifth prayer is, "Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris:" that is, "Forgive us our trespasses, as we forgive those men who trespass against us." We should do as we promise in these words, that is, we should be merciful to each other, and, for the great love of God, forgive those men who trespass against us, that God Almighty may forgive us our sins. But if we will not forgive the little trespasses of those men who have angered us, then will not God forgive us our great and many sins: as Christ himself said, "When ye stand at your prayers, forgive whatever ye have in your mind against any man, and your Father, which is in heaven, will forgive you your sins. But if ye will not, with inward heart, forgive those who anger you, then your Father, which is in heaven, will not forgive you your sins; but he will command you to be bound and set in prison, that is, in hell-torment; and there the devil will torture you, until ye shall have suffered for all your trespasses, until ye {269} come to one farthing." It is, however, taught, according to the book of God, that wise men should institute correction for foolish men, so that they lay aside their folly and their evil practices, and should, nevertheless, love the man as their own brother.