Chapter VIII: K=l. Apri=l (4)

The sixth prayer is, "Et ne nos inducas in tentationem:" that is, "Permit not, thou, O God, that we be led into temptation." One thing is temptation, another thing is trial. God tempts no man, but, nevertheless, no man comes to the kingdom of God, unless he has been tried: therefore we should not pray that God try us not, but we should pray to God to shield us, so that we sink not under trial. The devil may try every man, whether he be aught or naught; whether he love God with inward heart, or act with hypocrisy. As a man tries gold in the fire, so God tries the mind of man in divers trials, whether he be steadfast. God knows full well, how it befalls in trial; but yet a man will have no great honour, unless he have been tried. By trial he shall flourish, if he withstand temptations. If he fall, let him rise again: that is, if he sin, let him earnestly atone for it, and cease therefrom afterwards; for no atonement will avail, if there be not cessation. The man who frequently sins and frequently atones, angers God; and the more he sins the more he will be subject to the devil, and God will then forsake him, and he will go as the devil shall direct him, as a shattered ship at sea, which goes as the wind drives it. The good man the more he is tried the more cheerful he will be, and the nearer to God, until with full honour he shall go from this life to the life eternal. And the evil man, the oftener he sinks under trial, the more wicked he will be, and the nearer to the devil, until he goes from this life to eternal torment, if he would not cease previously, when he could and might. God therefore often awaits the evil man, and leaves him time, that he may cease from his wicked deeds, and before his end turn his mind to God, if he will. But if he will not, that he be, {271} without any exculpation, very justly be thrust into the hand of the devil. Therefore is it now better for christian men, that with hardships and toil they earn the everlasting kingdom and eternal bliss with God and with all his saints, than that they by softness and evil lusts earn eternal tortures with all the devils in hell-torment.

The seventh prayer is, "Sed libera nos a malo:" that is, "But deliver us from evil:" deliver us from the devil and from all his wiles. God loves us, and the devil hates us. God feeds and comforts us, and the devil will slay us if he may; but he will be prevented through the protection of God, if we will not fordo ourselves with evil practices. Therefore should we eschew and despise the vicious devil with all his devices, for there behoves him nothing for us, and we should love and follow our Lord, who will lead us to everlasting life.

In the Pater noster there are, as we before said, seven prayers. The first three prayers are begun by us in this world, but they will ever be unended in the world to come. The hallowing of the great name of God began with us men when Christ became incarnate with our humanity; but the same hallowing will continue to eternity, because in the life eternal we shall ever bless and praise the name of God. And God reigns now, and his kingdom stands for ever, without end, and the will of God will be fulfilled in this life by good men: the same will will continue to all eternity. The other four prayers belong to this life, and with this life end.

In this life we require bread, and instruction, and partaking of the housel. In the life to come we require no earthly food, for we shall then be nourished with heavenly meats. Here we require instruction and wisdom. In the heavenly life all will be full wise, and in ghostly lore full skilled, those who now, through the precepts of wise men, are obedient to the commandments of God. And here we require to partake of the {273} holy housel for our amendment, for in the heavenly dwelling we shall have the body of Christ with us, with which he reigns to eternity.

In this world we pray for forgiveness of our sins, and not in that to come. The man who will not repent of his sins in this life, will obtain no forgiveness in that to come. And in this life we pray God to shield us against the temptations of the devil, and to deliver us from evil. In the life eternal there will be no temptation and no evil; for there will come no devil nor evil man who may trouble or hurt us. There will be in concord soul and body, which now in this life strive with each other. There will be no sickness, no toil, no lack of any goodness, but Christ will be with us all, and will do all things for us, without reproach, with all alacrity.

Christ instituted this prayer, and so confined it within a few words, that all our needs, both ghostly and bodily, are therein included; and this prayer he instituted for all christian men in common. He says not in that prayer, 'My Father, which art in heaven,' but says, "Our Father;" and so forth all the words which follow speak universally of all christian men. Herein is manifested how much God loves unity and concord among his people. According to the book of God all christian men should be so united as though they were one man: wo therefore to the man who breaks that unity asunder. So as we have in one body many limbs, and they all obey one head, so also we many christian men should obey Christ in unity; for he is our head, and we are his limbs. We may see in our own bodies how each limb serves another. The feet bear the whole body, and the eyes lead the feet, and the hands prepare the sustenance. Soon will the head lie down, if the feet bear it not; and soon will all the limbs perish together, if the hands put not the sustenance to the mouth. In like manner the rich man, who sits on his high seat, will soon discontinue his feasting, if the servants {275} discontinue their toils. Let the rich be mindful that of all the good things which God has lent him, he shall render an account how he employed them.

He is thy hand or thy foot, who supplieth thy wants. He is thine eye who teacheth thee wisdom, and bringeth thee into the right way. He who protecteth thee as a father is, as it were, thy head. As the head requireth the other members, so these members require the head. If one limb be diseased, all the others suffer with that one. So also should we, if one of our fellows be in any distress, all lament his evil, and meditate concerning its reparation, if we can repair it. And in all things we should hold peace and unity, if we will have the great distinction of being children of God, who is in heaven, in which he ruleth with all his saints, through all ages, to eternity. Amen.

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FERIA IIII.

DE FIDE CATHOLICA.

Aelc cristen man sceal aefter rihte cunnan aegdher ge his Pater noster ge his Credan. Mid tham Pater nostre he sceal hine gebiddan, mid dham Credan he sceal his geleafan getrymman. We habbadh gesaed embe thaet Pater noster, nu we wylladh secgan eow thone geleafan the on dham Credan stent, swa swa se w['i]sa Augustinus be dhaere Halgan Thrynnysse trahtnode.

An Scyppend is ealra dhinga, gesewenlicra and ungesewenlicra; and we sceolon on hine gelyfan, fordhon dhe h['e] is sodh God and ['a]na Aelmihtig, sedhe naefre ne ongann ne anginn naefde; ac he sylf is anginn, and he eallum gesceaftum anginn and ordfruman forgeaf, thaet h['i] beon mihton, and thaet h['i] haefdon agen gecynd, swa swa hit thaere godcundlican fadunge {276} gelicode. Englas he worhte, tha sind gastas, and nabbadh naenne lichaman. Menn he gesceop mid gaste and mid lichaman. Nytenu and deor, fixas and fugelas he gesceop on flaesce butan s['a]wle. Mannum he gesealde uprihtne gang; dha nytenu he l['e]t g['a]n alotene. Mannum he forgeaf hl['a]f to bigleofan, and tham nytenum gaers.

Nu mage ge, gebrodhru, understandan, gif ge wylladh, thaet twa dhing syndon: ['a]n is Scyppend, odher is gesceaft. He is Scyppend sedhe gesceop and geworhte ealle dhing of nahte. Thaet is gesceaft thaet se sodha Scyppend gesceop. Thaet sind aerest heofonas, and englas the on heofonum wuniadh, and sydhdhan theos eordhe mid eallum dham dhe hire on eardiadh, and s['ae] mid eallum dham the hyre on swymmadh. Nu ealle dhas dhing synd mid anum naman genemnode, gesceaft. Hi naeron aefre wunigende, ac God hi gesceop. Tha gesceafta sind fela. An is se Scyppend the hi ealle gesceop, se ana is Aelmihtig God. He waes aefre, and aefre he bidh thurhwunigende on him sylfum and dhurh hine sylfne. Gif he ongunne and anginn haefde, butan tweon ne mihte he beon Aelmihtig God; sodhlice thaet gesceaft dhe ongann and gesceapen is, naefdh nane godcundnysse; fordhi aelc edwist thaette God nys, thaet is gesceaft; and thaet the gesceaft nis, thaet is God.

Se God wunadh on Dhrynnysse ['u]ntodaeledlic, and on ['a]nnysse ['a]nre Godcundnysse, sodhlice odher is se Faeder, odher is se Sunu, odher is se Halga Gast; ac theah-hwaedhere dhaera dhreora is ['a]n Godcundnys, and gel['i]c wuldor, and efen-ece maegendhrymnys. Aelmihtig God is se Faeder, Aelmihtig God is se Sunu, Aelmihtig God is se Halga Gast; ac theah-hwaedhere ne sind dhry Aelmihtige Godas, ac ['a]n Aelmihtig God. Dhry h['i] sind on hadum and on naman, and ['a]n on Godcundnysse. Thry, fordhi the se Faeder bidh aefre Faeder, and se Sunu bidh aefre Sunu, and se Halga Gast bidh aefre Halig Gast; and hyra n['a]n ne awent naefre of dham dhe he is. Nu habbadh ge gehyred tha Halgan Thrynnysse; ge sceolon eac gehyran dha sodhan Annysse.

{278} Sodhlice se Faeder, and se Sunu, and se Halga Gast, habbadh ['a]ne Godcundnysse, and ['a]n gecynd, and ['a]n weorc. Ne worhte se Faeder n['a]n dhing ne ne wyrcdh, butan dham Suna, odhdhe butan tham Halgan Gaste. Ne heora n['a]n ne wyrcdh n['a]n dhing butan odhrum; ac him eallum is ['a]n weorc, and ['a]n r['ae]d, and ['a]n willa. Aefre waes se Faeder, and aefre waes se Sunu, and aefre waes se Halga Gast ['a]n Aelmihtig God. Se is Faeder, sedhe nis nadher ne geboren ne gesceapen fram nanum odhrum. Se is Faeder geh['a]ten, fordhan dhe he haefdh Sunu, dhone dhe he of him sylfum gestrynde, butan aelcre meder. Se Faeder is God of nanum Gode. Se Sunu is God of dham Faeder Gode. Se Halga Gast is God fordhstaeppende of dham Faeder and of dham Suna. Thas word sind sceortlice gesaede, and eow is neod thaet we hi swutelicor eow onwreon.

Hwaet is se Faeder? Aelmihtig Scyppend, na geworht ne acenned, ac h['e] sylf gestrynde Bearn him sylfum efen-ece. Hwaet is se Sunu? He is dhaes Faeder Wisdom, and his Word, and his Miht, thurh dhone se Faeder gesceop ealle dhing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned. Acenned he is, and theah-hwaethere he is efen-eald and efen-ece his Faeder. Nis na swa on his acennednysse swa swa bidh on ure acennednysse. Thonne se mann sunu gestryndh, and his cild acenned bidh, thonne bidh se faeder mara, and se sunu laessa. Hw['i] swa? Fordhi thonne se sunu wyxdh, thonne ealdadh se faeder. Ne fintst thu na gelice on mannum faeder and sunu. Ac ic dhe sylle bysne, hu dhu Godes acennednysse thy bet understandan miht. Fyr acendh of him beorhtnysse, and seo beorhtnys is efen-eald tham fyre. Nis na thaet fyr of dhaere beorhtnysse, ac seo beorhtnys is of dham fyre. Thaet fyr acendh tha beorhtnysse, ac hit ne bidh naefre butan dhaere beorhtnysse. Nu dhu gehyrst thaet seo beorhtnys is ealswa eald swa thaet fyr the heo of cymdh; gedhafa nu fordhi thaet God mihte gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se dhe maeg understandan thaet ure Haelend Crist is on dhaere Godcundnysse ealswa eald swa his Faeder, {280} h['e] dhancige thaes Gode, and blissige. Sedhe understandan ne maeg, he hit sceal gelyfan, thaet he hit understandan maege; fordhan thaes witegan word ne maeg beon a['i]dlod, dhe thus cwaedh, "Buton ge hit gelyfan, ne mage ge hit understandan." Nu habbadh ge gehyred thaet se Sunu is of dham Faeder butan aelcum anginne; fordhan dhe he is thaes Faeder Wisdom, and he waes aefre mid tham Faeder, and aefre bidh.

Uton nu gehyran be dhan Halgan Gaste, hwaet he s['y]. He is se Willa and seo sodhe Lufu thaes Faeder and thaes Suna, dhurh dhone sind ealle dhing gel['i]ffaeste and gehealdene, be dham is thus gecweden, "Godes Gast gefyldh ealne ymbhwyrft middangeardes, and he hylt ealle dhing, and he haefdh ingeh['y]d aelces gereordes." Nis h['e] geworht, ne gesceapen, ne acenned, ac h['e] is fordhstaeppende, thaet is ofgangende, of dham Faeder and of dham Suna, tham h['e] is gelic and efen-ece. Nis se Halga Gast na Sunu, fordhan dhe h['e] nis na acenned, ac h['e] gaedh of dham Faeder and of dham Suna gelice; fordhan dhe h['e] is heora beigra Willa and Lufu. Crist cwaedh thus be him on his godspelle, "Se Frofor-g['a]st, the ic eow asendan wille, Gast dhaere sodhfaestnysse, dhe of minum Faeder gaedh, he cydh gecydhnysse be me." Thaet is, He is min gewita thaet ic eom Godes Sunu. And eac se rihta geleafa us taecdh, thaet we sceolon gelyfan on dhone Halgan Gast: he is se liffaestenda God, se gaedh of dham Faeder and of dham Suna. Hu gaedh h['e] of him? Se Sunu is thaes Faeder Wisdom, aefre of dham Faeder; and se Halga Gast is heora beigra Willa, aefre of him b['a]m. Is fordhi thonne ['a]n Faeder, sedhe aefre is Faeder, and ['a]n Sunu, sedhe aefre bidh Sunu, and ['a]n Halig Gast, sedhe aefre is Halig Gast.

Aefre waes se Faeder, butan anginne; and aefre waes se Sunu mid tham Faeder, fordhan dhe he is thaes Faeder Wisdom; aefre waes se Halga Gast, sedhe is heora beigra Willa and Lufu. Nis se Faeder of nanum odhrum, ac he waes aefre. Se Sunu is acenned of dham Faeder, ac he waes aefre on dhaes Faeder {282} bosme, fordhan dhe he is his Wisdom, and he is of dham Faeder eal thaet he is. Aefre waes se Halga Gast, fordhan dhe he is, swa we ['ae]r cwaedon, Willa and sodh Lufu thaes Faeder and dhaes Suna; sodhlice willa and lufu getacniadh an dhing: thaet thaet thu wylt, thaet dhu lufast; and thaet thaet dhu nelt, thaet dhu ne lufast.

Seo sunne dhe ofer us scindh is lichamlic gesceaft, and haefdh swa-dheah dhreo agennyssa on hire: an is seo lichamlice edwist, thaet is dhaere sunnan trendel; odher is se leoma odhdhe beorhtnys aefre of dhaere sunnan, seodhe onliht ealne middangeard; thridde is seo haetu, the mid tham leoman cymdh to ['u]s. Se leoma is aefre of dhaere sunnan, and aefre mid hire; and dhaes Aelmihtigan Godes Sunu is aefre of dham Faeder acenned, and aefre mid him wunigende; be dham cwaedh se apostol, thaet he waere his Faeder wuldres beorhtnys. Dhaere sunnan haetu gaedh of hire and of hire leoman; and se Halga Gast gaedh aefre of dham Faeder and of tham Suna gelice; be dham is thus awriten, "Nis n['a]n the hine behydan maege fram his haetan."

Faeder, and Sunu, and Halig Gast ne magon beon togaedere genamode, ac h['i] ne beodh swa-theah nahw['a]r totwaemede. Nis se Aelmihtiga God na dhryfeald, ac is Dhrynnys. God is se Faeder, and se Sunu is God, and se Halga Gast is God: na dhry Godas, ac h['i] ealle dhry ['a]n Aelmihtig God. Se Faeder is eac wisdom of nanum odhrum wisdome. Se Sunu is wisdom of dham wisan Faeder. Se Halga Gast is wisdom. Ac dheah-hwaedhere h['i] sind ealle aetgaedere ['a]n wisdom. Eft se Faeder is sodh lufu, and se Sunu is sodh lufu, and se Halga Gast is sodh lufu; and h['i] ealle aetgaedere ['a]n God and ['a]n sodh lufu. Eac swilce is se Faeder gast and halig, and se Sunu is gast and halig untwylice; theah-hwaedhere se Halga Gast is synderlice geh['a]ten Halig Gast, thaet thaet h['i] ealle dhry sind gemaenelice.

Swa micel gelicnys is on dhyssere Halgan Dhrynnysse, thaet se Faeder nis na mare thonne se Sunu on dhaere Godcundnysse; {284} ne se Sunu nis na mare thonne se Halgan Gast; ne nan heora ['a]n nis na laesse thonne eall seo Dhrynnys. Swa hwaer swa heora ['a]n bidh, thaer h['i] beodh ealle dhry, aefre ['a]n God untodaeledlic. Nis heora n['a]n m['a]re thonne odher, ne n['a]n laessa dhonne odher; ne n['a]n beforan odhrum, ne n['a]n baeftan odhrum; fordhan swa hwaet swa laesse bidh thonne God, thaet ne bidh na God; thaet thaet lator bidh, thaet haefdh anginn, ac God naefdh n['a]n anginn. Nis na se Faeder ana Dhrynnys, odhdhe se Sunu Dhrynnys, odhdhe se Halga Gast Dhrynnys, ac thas dhry hadas sindon ['a]n God on anre Godcundnysse. Thonne dhu gehyrst nemnan thone Faeder, thonne understenst dhu thaet he haefdh Sunu. Eft, thonne thu cwyst Sunu, thu wast, butan tweon, thaet he haefdh Faeder. Eft, we gelyfadh thaet se Halga Gast is aegdher ge dhaes Faeder ge dhaes Suna Gast.

Ne bepaece n['a]n man hine sylfne, swa thaet he secge odhdhe gelyfe thaet dhry Godas syndon; odhdhe aenig h['a]d on thaere Halgan Thrynnysse sy unmihtigra thonne odher. Aelc dhaera threora is God, theah-hwaedhere h['i] ealle ['a]n God; fordhan dhe h['i] ealle habbadh ['a]n gecynd, and ['a]ne godcundnysse, and ['a]ne edwiste, and ['a]n gedheaht, and ['a]n weorc, and ['a]ne maegendhrymnysse, and gel['i]c wuldor, and efen-ece r['i]ce. Is hwaedhere se Sunu ana geflaeschamod and geboren to men, of dham halgan maedene Marian. Ne weardh se Faeder mid menniscnysse befangen, ac hwaedhere h['e] asende his Sunu to ure alysednysse, and him aefre mid waes, aegdher ge on life ge on dhrowunge, and on his aeriste, and on his upstige. Eac eal Godes geladhung andet, on dham rihtum geleafan, thaet Crist is acenned of dham claenan maedene Marian, and of dham Halgan Gaste. Nis se Halga Gast theah-hwaedhere Cristes Faeder; ne n['a]n cristen man thaet naefre ne sceal gelyfan: ac se Halga Gast is Willa thaes Faeder and dhaes Suna; fordhi thonne swidhe rihtlice is awriten on urum geleafan, thaet Cristes menniscnys weardh gefremmed thurh dhone Halgan Willan.

Beheald thas sunnan mid gleawnysse, on dhaere is, swa we aer cwaedon, haetu and beorhtnys; ac seo haetu drygdh, and {286} seo beorhtnys onlyht. Odher dhing dedh seo haetu, and odher seo beorhtnys; and dheah dhe h['i] ne magon beon totwaemde: belimpdh, hwaedhere dheah, seo haedhung to dhaere haetan, and seo onlihting belimpdh to dhaere beorhtnysse. Swa eac Crist ana underfeng dha menniscnysse, and na se Faeder, ne se Halga Gast: theah-hwaedhere h['i] waeron aefre mid him on eallum his weorcum and on ealre his fare.

We sprecadh ymbe God, deadhlice be Undeadhlicum, tyddre be Aelmihtigum, earmingas be Mildheortum; ac hw['a] maeg weordhfullice sprecan be dham dhe is ['u]nasecgendlic? He is butan gemete, fordhy dhe he is aeghwaer. He is butan getele, fordhon dhe he is aefre. He is butan h['e]fe, fordhon the he hylt ealle gesceafta butan geswince; and he h['i] ealle gelogode on tham dhrim dhingum, thaet is on gemete, and on getele, and on h['e]fe. Ac wite ge thaet n['a]n man ne maeg fullice embe God sprecan, thonne we furdhon tha gesceafta the he gesceop ne magon asmeagan, ne areccan. Hw['a] maeg mid wordum dhaere heofenan freatewunge asecgan? Odhdhe hw['a] dhaere eordhan waestmbaernysse? Odhdhe hw['a] heradh genihtsumlice ealra tida ymbhwyrft? Odhdhe hw['a] ealle odhre dhing, thonne we furdhon tha lichomlican dhing, the we onlociadh, ne magon fullice bef['o]n mid ure gesihdhe? Efne dhu gesihst dhone mannan beforan dhe, ac on dhaere tide the dhu his neb gesihst, thu ne gesihst na his hricg. Ealswa, gif dhu sumne cladh sceawast, ne miht dhu hine ealne togaedere geseon, ac wenst abutan, thaet dhu ealne hine geseo. Hwylc wundor is, gif se Aelmihtiga God is unasecgendlic and unbefangenlic, sedhe aeghwaer is eall, and nahwar todaeled?

Nu smeadh sum undeopdhancol man, hu God maege be['o]n aeghwaer aetgaedere, and nahwar todaeled. Beheald thas sunnan, hu heage heo astihdh, and hu heo asent hyre leoman geond ealne middangeard, and hu heo onliht ealle dhas eordhan the mancynn on-eardadh. Swa hradhe swa heo up-asprincdh on aerne merigen, heo scindh on Hierusalem, and on Romebyrig, and on dhisum earde, and on eallum eardum aetgaedere; and {288} hwaedhere heo is gesceaft, and gaedh be Godes dihte. Hwaet wenst dhu hu miccle swidhor is Godes andweardnys, and his miht, and his neosung aeghwaer. Him ne widhstent nan dhing, nadher ne staenen weall ne bryden w['a]h, swa swa hi widhstandadh thaere sunnan. Him is nan dhing digle ne uncudh. Thu gesceawast dhaes mannes neb, and God sceawadh his heortan. Godes gast afandadh ealra manna heortan; and dha dhe on hine gelyfadh and hine lufiadh, tha he claensadh and gegladadh mid his neosunge, and dhaera ungeleaffulra manna heortan he forbyhdh and onscunadh.

Wite eac gehw['a], thaet aelc man haefdh threo dhing on him sylfum untodaeledlice and togaedere wyrcende, swa swa God cwaedh, thatha h['e] aerest mann gesceop. He cwaedh, "Uton gewyrcean mannan to ure gelicnysse." And h['e] worhte dha Ad['a]m to his anlicnysse. On hwilcum daele haefdh se man Godes anlicnysse on him? On thaere sawle, na on dham lichaman. Thaes mannes sawl haefdh on hire gecynde thaere Halgan Thrynnysse anlicnysse; fordhan the heo haefdh on hire dhreo dhing, thaet is gemynd, and andgit, and willa. Thurh thaet gemynd se man gedhencdh tha dhing dhe he gehyrde, oththe geseah, oththe geleornode. Thurh thaet andgit he underst['e]nt ealle dha dhing dhe he gehyrdh odhdhe gesihdh. Of dham willan cumadh gedhohtas, and word, and weorc, aegdher ge yfele ge gode. An sawul is, and an l['i]f, and an edwist, seodhe haefdh thas dhreo dhing on hire togaedere wyrcende untodaeledlice; fordhi thaer thaet gemynd bidh thaer bidh thaet andgit and se willa, and aefre h['i] beodh togaedere. Theah-hwaedhere nis nan dhaera dhreora seo sawul, ac seo sawul thurh thaet gemynd gemandh, thurh thaet andgit heo understent, thurh dhone willan heo wile swa hwaet swa hire licadh; and heo is hwaedhere ['a]n sawl and ['a]n l['i]f. Nu haefdh heo fordhi Godes anlicnysse on hire, fordhan dhe heo haefdh threo dhing on hire untodaeledlice wyrcende. Is hwaedhere se man ['a]n man, and na dhrynnys: God sodhlice, Faeder and Sunu and H['a]lig Gast, thurhwunadh on dhrynnysse hada, and on annysse anre godcundnysse. Nis na se man on dhrynnysse {290} wunigende, swa swa God, ac he haefdh hwaedhere Godes anlicnysse on his sawle thurh dha dhreo dhing the we aer cwaedon.

Arrius hatte an gedwolman, se fl['a]t widh aenne bisceop the waes genemned Alexander, w['i]s and riht-gelyfed. Tha cwaedh se gedwolman thaet Crist, Godes Sunu, ne mihte na beon his Faeder gelic, ne swa mihtig swa he; and cwaedh, thaet se Faeder waere aer se Sunu, and nam bysne be mannum, hu aelc sunu bidh gingra thonne se faeder on dhisum life. Tha cwaedh se halga bisceop Alexander him togeanes, "God waes aefre, and aefre waes his Wisdom of him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Faeder." Tha begeat se gedwola thaes caseres fultum to his gedwylde, and cwaedh gem['o]t ongean dhone bisceop, and wolde gebigan eal thaet folc to his gedwyldum. Tha wacode se bisceop ane niht on Godes cyrcan, and clypode to his Drihtne, and dhus cwaedh, "Dhu Aelmihtiga God, d['e]m rihtne d['o]m betwux me and Arrium." Hi comon dha thaes on mergen to dham gemote. Tha cwaedh se gedwola to his geferum, thaet he wolde g['a]n embe his neode fordh. Thadha he to gange c['o]m and he ges['ae]t, tha gewand him ['u]t eall his innewearde aet his setle, and he saet thaer dead. Tha geswutulode God thaet he waes swa geaemtogod on his innodhe swa swa he waes ['ae]r on his geleafan. He wolde d['o]n Crist laessan thonne he is, and his godcundnysse wurdhmynt wanian; tha weardh him swa bysmorlic deadh geseald swa swa he wel wyrdhe waes.

Odher gedwolman waes se hatte Sabellius. He cwaedh, thaet se Faeder waere, thatha he wolde, Faeder; and eft, dhadha he wolde, he waere Sunu; and eft, dhadha he wolde, waere H['a]lig Gast; and waere fordhi ['a]n God. Tha forweardh eac thes gedwola mid his gedwylde.

Nu eft thaet Iudeisce folc dhe Crist ofslogon, swa swa h['e] sylf wolde and gedhafode, secgadh thaet h['i] willadh gelyfan on thone Faeder, and na on dhone Sunu dhe hyra magas ofslogon. Heora geleafa is naht, and hi fordhi losiadh. For ure alysednysse Crist gedhafode thaet h['i] hine ofslogon. Hit ne mihte {292} eal mancynn ged['o]n, gif he sylf nolde; ac se Halga Faeder gesceop and geworhte mancyn thurh his Sunu, and he wolde eft thurh dhone ylcan us alysan fram helle-w['i]te, dhadha we forwyrhte waeron. Buton aelcere dhrowunge he mihte us habban, ac him dhuhte thaet unrihtlic. Ac se deofol forwyrhte hine sylfne, dhadha h['e] tihte thaet Iudeisce folc to dhaes Haelendes slege, and we wurdon alysede, thurh his unscyldigan deadh, fram dham ecan deadhe.

We habbadh thone geleafan dhe Crist sylf taehte his apostolum, and hi eallum mancynne; and dhone geleafan God haefdh mid manegum wundrum getrymmed and gefaestnod. Aerest Crist dhurh hine sylfne dumbe and deafe, healte and blinde, wode and hreoflige gehaelde, and dha deadan to l['i]fe araerde: sydhdhan, thurh his apostolas and odhre halige men, thas ylcan wundra geworhte. Nu eac on urum timan, gehwaer thaer halige men h['i] restadh, aet heora deadum banum God wyrcdh fela wundra, to dhi thaet he wile folces geleafan mid tham wundrum getrymman. Ne wyrcdh God na thas wundra aet nanes Iudeisces mannes byrgene, ne aet nanes odhres gedwolan, ac aet riht-gelyfedra manna byrgenum, dha dhe gelyfdon on dha Halgan Dhrynnysse, and on sodh Annysse anre Godcundnysse.

Wite gehw['a] eac, thaet nan man ne mot beon tuwa gefullod; ac gif se man aefter his fulluhte aslide, we gelyfadh thaet he maege beon gehealden, gif he his synna mid wope behreowsiadh, and be lareowa taecunge h['i] gebet. We sceolon gelyfan thaet aelces mannes sawul bidh thurh God gesceapen, ac hwaedhere heo ne bidh na of Godes agenum gecynde. Thaes mannes lichaman antimber bidh of dham faeder and of dhaere meder, ac God gescypdh thone lichaman of dham antimbre, and asent on thone lichaman sawle. Ne bidh seo sawl nahwar wunigende ['ae]ror, ac God h['i] gescypdh thaerrihte, and beset on dhone lichaman, and laet h['i] habban agenne cyre, swa heo syngige swa heo synna forbuge. Theah-hwaedhere heo beh['o]fadh aefre Godes fultumes, thaet heo maege synna forbugan, and eft to hyre Scyppende gecuman thurh gode geearnunga; fordhon dhe nan man ne dedh butan Gode nan dhing to g['o]de.

{294} Eac we sceolon gelyfan thaet aelc lichama dhe sawle underfeng sceal arisan on domes daege mid tham ylcum lichaman the he nu haefdh, and sceal onf['o]n edlean ealra his daeda: thonne habbadh dha g['o]dan ece l['i]f mid Gode, and he syldh tha m['e]de aelcum be his geearnungum. Tha synfullan beodh on helle-wite ['a] dhrowigende, and heora wite bidh eac gemetegod aelcum be his ge-earnungum. Uton fordhi geearnian thaet ece l['i]f mid Gode thurh dhisne geleafan, and dhurh gode geearnunga, sedhe thurhwunadh on Dhrynnysse ['a]n Aelmihtig God ['a]['a] on ecnysse. Amen.

WEDNESDAY.

OF THE CATHOLIC FAITH.

Every christian man should by right know both his Pater noster and his Creed. With the Pater noster he should pray, with the Creed he should confirm his faith. We have spoken concerning the Pater noster, we will now declare to you the faith which stands in the Creed, according to the wise Augustine's exposition of the Holy Trinity.

There is one Creator of all things, visible and invisible; and we should all believe in him, for he is true and God alone Almighty, who never either began or had beginning; but he is himself beginning, and he to all creatures gave beginning and origin, that they might be, and that they might have their own nature, so as it seemed good to the divine dispensation. {277} Angels he created, which are spirits, and have no body. Men he created with spirit and with body. Cattle and other beasts, fishes and birds he created in flesh without soul. To men he gave an upright gait; the cattle he let go bending downwards. To men he gave bread for sustenance, and to the cattle grass.

Now, brethren, ye may understand, if ye will, that there are two things: one is the Creator, the other is the creature. He is the Creator who created and made all things of naught. That is a creature which the true Creator created. These are, first, heaven, and the angels which dwell in heaven; and then this earth with all those which inhabit it, and sea with all those that swim in it. Now all these things are named by one name, creature. They were not always existing, but God created them. The creatures are many. The Creator, who created them all, is one, who alone is Almighty God. He was ever, and ever he will continue in himself and through himself. If he had begun and had origin, without doubt he could not be Almighty God; for the creature that began and is created, has no divinity; therefore every substance that is not God is a creature; and that which is not a creature is God.

God exists in Trinity indivisible, and in unity of one Godhead, for the Father is one, the Son is one, the Holy Ghost is one; and yet of these three there is one Godhead, and like glory, and coeternal majesty. The Father is Almighty God, the Son is Almighty God, the Holy Ghost is Almighty God; but yet there are not three Almighty Gods, but one Almighty God. They are three in persons and in name, and one in Godhead. Three, because the Father will be ever Father, and the Son will be ever Son, and the Holy Ghost will be ever Holy Ghost; and neither of them will ever change from what he is. Ye have now heard concerning the Holy Trinity; ye shall also hear concerning the true Unity.

{279} Verily the Father, and the Son, and the Holy Ghost, have one Godhead, and one nature, and one work. The Father created nothing nor creates, without the Son, or without the Holy Ghost. Nor does one of them anything without the others; but they have all one work, and one counsel, and one will. The Father was ever, and the Son was ever, and the Holy Ghost was ever One Almighty God. He is the Father, who was neither born of nor created by any other. He is called Father, because he has a Son, whom he begot of himself, without any mother. The Father is God of no God. The Son is God of God the Father. The Holy Ghost is God proceeding from the Father and from the Son. These words are shortly said, and it is needful for you that we more plainly expound them.

What is the Father? The Almighty Creator, not created nor born, but he himself begot a Child coeternal with himself. What is the Son? He is the Wisdom of the Father, and his Word, and his Might, through whom the Father created and disposed all things. The Son is neither made nor created, but he is begotten. He is begotten, and yet he is coeval and coeternal with his Father. It is not with his birth as it is with our birth. When a man begets a son, and his child is born, the father is greater and the son less. Why so? Because when the son waxes the father grows old. Thou findest not among men father and son alike. But I will give thee an example, whereby thou mayest the better understand the birth of God. Fire begets brightness of itself, and the brightness is coeval with the fire. The fire is not of the brightness, but the brightness is of the fire. The fire begets the brightness, and it is never without the brightness. Now thou hearest that the brightness is as old as the fire of which it comes; allow therefore that God might beget a Child as old and as eternal as he himself is. Let him who can understand that our Saviour Christ is in the Godhead as old as his {281} Father, thank God therefore and rejoice. He who cannot understand it shall believe it, that he may understand it; for the word of the prophet may not be rendered void, who thus spake, "Unless ye believe it ye cannot understand it." Ye have now heard that the Son is of the Father without any beginning; for he is the Wisdom of the Father, and he was ever with the Father, and ever will be.

Let us now hear concerning the Holy Ghost, what he is. He is the Will and the true Love of the Father and of the Son, through whom all things are quickened and preserved, concerning whom it is thus said, "The Spirit of God filleth all the circumference of earth, and he holdeth all things, and he hath knowledge of every speech." He is not made, nor created, nor begotten, but he is proceeding, that is going from, the Father and from the Son, with whom he is equal and coeternal. The Holy Ghost is not a son, for he is not begotten, but he proceeds from the Father and from the Son; for he is the Will and Love of them both. Christ spake of him thus in his gospel, "The Spirit of comfort whom I will send unto you, the Spirit of truth, which proceedeth from my Father, will bear testimony concerning me." That is, He is my witness that I am the Son of God. And the right faith also teaches us, that we should believe in the Holy Ghost: he is the quickening God, who proceeds from the Father and from the Son. How proceeds he from him? The Son is the Wisdom of the Father, ever of the Father; and the Holy Ghost is the Will of them both, ever of them both. There is therefore one Father, who is ever Father; and one Son, who is ever Son; and one Holy Ghost, who is ever Holy Ghost.

Ever was the Father, without beginning; and ever was the Son with the Father, for he is the Wisdom of the Father; ever was the Holy Ghost, who is the Will and Love of them both. The Father is of no other, for he was ever. The Son is begotten of the Father, for he was ever in the bosom of {283} the Father, for he is his Wisdom, and he is of the Father all that he is. Ever was the Holy Ghost, for he is, as we before said, the Will and true Love of the Father and of the Son; for will and love betoken one thing: that which thou wilt thou lovest; and that which thou wilt not, thou lovest not.

The sun which shines over us is a bodily creature, and has, nevertheless, three properties in itself: one is the bodily substance, that is the sun's orb; the second is the beam or brightness ever of the sun, which illumines all the earth; the third is the heat, which with the beam comes to us. The beam is ever of the sun, and ever with it; and the Son of Almighty God is ever of the Father begotten, and ever with him existing, of whom the apostle said, that he was the brightness of his Father's glory. The heat of the sun proceeds from it and from its beam; and the Holy Ghost proceeds ever from the Father and from the Son equally; of whom it is thus written, "There is no one who may hide himself from his heat."

Father, and Son, and Holy Ghost, may not be named together, but yet they are nowhere separated. The Almighty God is not threefold, but is Trinity. The Father is God, and the Son is God, and the Holy Ghost is God: not three Gods, but they all three one Almighty God. The Father is also Wisdom of no other wisdom. The Son is Wisdom of the wise Father. The Holy Ghost is Wisdom. But yet they are all together one Wisdom. Again, the Father is true Love, and the Son is true Love, and the Holy Ghost is true Love; and they all together one God and one true Love. In like manner the Father is ghost and holy, and the Son is ghost and holy undoubtedly; nevertheless the Holy Ghost is specially called Holy Ghost, that which they all three are in common.

There is so great likeness in this Holy Trinity, that the Father is no greater than the Son in the Godhead; nor is the {285} Son greater than the Holy Ghost; nor is one of them less than the whole Trinity. Wheresoever one of them is, there they are all three, ever one God indivisible. No one of them is greater than other, nor one less than other, nor one before other, nor one after other; for whatsoever is less than God, that is not God; that which is later has beginning, but God has no beginning. The Father alone is not Trinity, nor is the Son Trinity, nor the Holy Ghost Trinity, but these three persons are one God in one Godhead. When thou hearest the Father named, then thou wilt understand that he has a Son. Again, when thou sayest, Son, thou knowest, without doubt, that he has a Father. Again, we believe that the Holy Ghost is the Spirit both of the Father and of the Son.

Let no man deceive himself so as to say or to believe that there are three Gods, or that any person in the Holy Trinity is less mighty than other. Each of the three is God, yet they are all one God; for they all have one nature, and one Godhead, and one substance, and one counsel, and one work, and one majesty, and like glory, and coeternal rule. But the Son alone was incarnate and born to man of the holy maiden Mary. The Father was not invested with human nature, but yet he sent his Son for our redemption, and was ever with him, both in life and in passion, and at his resurrection, and at his ascension. Also all the church of God confesses, according to true faith, that Christ was born of the pure maiden Mary, and of the Holy Ghost. Yet is not the Holy Ghost the Father of Christ; never shall any christian man believe that: but the Holy Ghost is the Will of the Father and of the Son; therefore is it very rightly written in our belief, that Christ's humanity was accomplished by the Holy Ghost.

Behold the sun with attention, in which there is, as we before said, heat and brightness; but the heat dries, and the {287} brightness gives light. The heat does one thing, and the brightness another; and though they cannot be separated, the heating, nevertheless, belongs to the heat, and the giving light to the brightness. In like manner Christ alone assumed human nature, and not the Father, nor the Holy Ghost: they were, nevertheless, ever with him in all his works and in all his course.

We speak of God, mortals of the Immortal, feeble of the Almighty, miserable beings of the Merciful; but who may worthily speak of that which is unspeakable? He is without measure, because he is everywhere. He is without number, for he is ever. He is without weight, for he holds all creatures without toil; and he disposed them all in three things, that is in measure, and in number, and in weight. But know ye that no man can speak fully concerning God, when we cannot even investigate or reckon the creatures which he has created. Who by words can tell the ornaments of heaven? Or who the fruitfulness of earth? Or who shall adequately praise the circuit of all the seasons? Or who all other things, when we cannot even fully comprehend with our sight the bodily things on which we look? Behold thou seest the man before thee, but at the time thou seest his face, thou seest not his back. So also if thou lookest at a cloth, thou canst not see it all together, but turnest it about, that thou mayest see it all. What wonder is it, if the Almighty God is unspeakable and incomprehensible, who is everywhere all, and nowhere divided?

Now some shallow-thinking man will inquire, how God can be everywhere at once, and nowhere divided. Behold this sun, how high he ascends, and how he sends his beams over all the world, and how he enlightens all this earth which mankind inhabit. As soon as he rises up at early morn, he shines on Jerusalem, and on Rome, and on this country, and on all countries at once; and yet he is a creature, and goes {289} by God's direction. How much ampler then is God's presence, and his might, and his visitation everywhere! Him nothing withstands, neither stone wall nor broad barrier, as they withstand the sun. To him nothing is hidden or unknown. Thou seest a man's face, but God seeth his heart. The spirit of God tries the hearts of all men; and those who believe in him and love him he purifies and gladdens with his visitation, and the hearts of unbelieving men he passes by and shuns.

Let everyone also know that every man has three things in himself indivisible and working together, as God said when he first created man. He said, "Let us make man in our own likeness." And he then made Adam in his own likeness. In which part has man the likeness of God in him? In the soul, not in the body. The soul of man has in its nature a likeness to the Holy Trinity; for it has in it three things, these are memory, and understanding, and will. By the memory a man thinks on the things which he has heard, or seen, or learned. By the understanding he comprehends all the things which he hears or sees. Of the will come thoughts, and words, and works, both evil and good. There is one soul, and one life, and one substance, which has these three things in it working together inseparably; for where memory is there is understanding and will, and they are ever together. Yet is none of these three the soul, but the soul through the memory reminds, through the understanding comprehends, through the will it wills whatsoever it likes; and it is, nevertheless, one soul and one life. It has therefore God's likeness in itself, because it has three things in it inseparably working. Yet is the man one man, and not a trinity: but God, Father and Son and Holy Ghost, exists in a trinity of persons and in the unity of one Godhead. Man exists not {291} in trinity as God, but he has, nevertheless, the likeness of God in his soul, by reason of the three things of which we have before spoken.

There was a heretic called Arius, who disputed with a bishop who was named Alexander, a wise and orthodox man. The heretic said, that Christ the Son of God could not be equal to his Father, nor so mighty as he; and said, that the Father was before the Son, and took example from men, how every son is younger than his father in this life. Then said the holy bishop Alexander in opposition to him, "God was ever, and ever was his Wisdom of him begotten, and the Wisdom is his Son, as mighty as his Father." Then the heretic got the emperor's support to his heresy, and proclaimed a synod against the bishop, and would bend all the people to his heresies. Then the bishop watched one night in God's church, and cried to his Lord, and thus said, "Thou Almighty God, judge right judgement between me and Arius." On the morrow they came to the synod. The heretic then said to his companions, that he would go forth for his need. When he came to the place and sat, all his entrails came out, while he was sitting, and he sat there dead. Thus God manifested that he was as void in his inside as he had before been in his belief. He would make Christ less than he is, and diminish the dignity of his Godhead; when a death was given him as ignominious as he was well worthy of.

There was another heretic who was called Sabellius. He said, that the Father was, whenever he would, Father; and again, when he would, he was Son; and again, when he would, was Holy Ghost; and was therefore one God. Then this heretic also perished with his heresy.

Now again, the Jewish people who slew Christ, as he himself would and permitted, say that they will believe in the Father, and not in the Son whom their forefathers slew. Their belief is naught, and they will therefore perish. For our redemption Christ permitted them to slay him. All {293} mankind could not have done it, if he himself had not willed it; but the Holy Father created and made mankind through his Son, and he would afterwards through the same redeem us from hell-torment, when we were undone. Without any passion he might have had us, but that seemed to him unjust. But the devil undid himself, when he instigated the Jewish people to the slaying of Jesus, and we were redeemed by his innocent death from the eternal death.

We have the belief that Christ himself taught to his apostles, and they to all mankind; and that belief God has confirmed and established by many miracles. First Christ by himself healed dumb and deaf, halt and blind, mad and leprous, and raised the dead to life: after, by his apostles and other holy men, he wrought the same miracles. Now also in our time, everywhere where holy men rest, at their dead bones God works many miracles, because he will with those miracles confirm people's faith. God works not these miracles at any Jewish man's sepulchre, nor at any other heretic's, but at the sepulchres of orthodox men, who believed in the Holy Trinity, and in the true Unity of one Godhead.

Let everyone know also, that no man may be twice baptized; but if a man err after his baptism, we believe that he may be saved, if with weeping he repent of his sins, and, according to the teaching of his instructors, atone for them. We are to believe that the soul of every man is created by God, but yet it is not of God's own nature. The matter of a man's body is from the father and from the mother, but God creates the body from the matter, and sends a soul into the body. The soul is nowhere existing previously, but God creates it forthwith, and sets it in the body, and lets it have its own election, whether it shall sin, whether it shall eschew sins. Nevertheless it ever needs God's support, that it may eschew sins, and again come to its Creator through good deserts; for no man doeth anything good without God.

{295} We are also to believe that every body which has received a soul shall arise at doomsday with the same body that he now has, and shall receive the reward of all his deeds: then will the good have eternal life with God, and he will give a meed to everyone according to his deserts. The sinful will be ever suffering in hell-torment, and their torment will also be measured to everyone according to his deserts. Let us therefore merit eternal life with God through this faith, and through good deserts, who existeth in Trinity One Almighty God ever to eternity. Amen.

* * * * *

SERMO IN ASCENSIONE DOMINI.

Primum quidem sermonem feci: et reliqua.

Lucas se Godspellere ['u]s manode on dhisre pistol-raedinge, thus cwedhende, "Se Haelend, middangeardes Alysend, aeteowde hine sylfne cucenne his gingrum, aefter his throwunge and his aeriste, on manegum dhrafungum, geond feowertig daga, and him to spraec ymbe Godes rice, samod mid him reordigende: and bebead him thaet hi of dhaere byrig Hierusalem ne gewiton, ac thaet hi dhaer anbidedon his Faeder beh['a]tes, he cwaedh, the ge of minum mudhe gehyrdon. Fordhan dhe Iohannes se Fulluhtere gefullode on waetere, and ge beodh gefullode on dham Halgan Gaste nu aefter feawum dagum. Eornostlice seo gegaderung his leorning-cnihta cwaedh dha ['a]nmodlice, Drihten leof, wilt dhu nu gesettan ende thysre worulde? He him andwyrde, Nis na eow to gewitenne dha t['i]d odhdhe dha hand-hwile the min Faeder gesette thurh his mihte: ac ge underfodh thaes Halgan Gastes mihte, and ge beodh mine gewitan on Iudea lande, and on eallum middangearde, odh thaet endenexte land. And h['e] laedde h['i] dha ['u]t of dhaere byrig up to anre dune dhe is gecweden mons Oliueti, and hi gebletsode up-ahafenum handum. Tha mid thaere bletsunge ferde h['e] to {296} heofonum, him on locigendum; and thaet heofonlice wolcn leat widh his, and hine genam fram heora gesihdhum."

"Dhadha hi up to heofonum starigende stodon, dha gesawon hi dhaer twegen englas on hwitum gerelan, thus cwedhende, Ge Galileisce weras, hwi stande ge dhus starigende widh heofenas weard? Se Haelend, the is nu genumen of eowrum gesihdhum to heofonum, swa he cymdh eft swa swa ge gesawon thaet he to heofonum ast['a]h. Hi dha gecyrdon to dhaere byrig Hierusalem mid micelre blisse, and astigon upp on ane upfleringe, and thaer wunedon odh Pentecosten on gebedum and on Godes herungum, odhthaet se Halga Gast him to com, swa swa se aedhela Cyning him aer beh['e]t."

"On dhyssere geferraedene waeron Petrus and Iohannes, Iacob and Andreas, Philippus and Thomas, Bartholomeus and Matheus, se odher Iacob and Simon, se odher Iudas and Maria thaes Haelendes modor, and gehwilce odhre, aegdher ge weras ge w['i]f. Eal seo menigu waes an hund manna and twentig, anmodlice on gebedum wunigende."

Se Haelend taehte dha halgan lare his leorning-cnihtum aer his dhrowunge, and aefter his aeriste he waes wunigende betwux him thas feowertig daga, fram dhaere halgan Easter-tide odh thisne daegdherlican daeg, and on manegum wisum dhrafode and afandode his gingran, and ge-edlaehte thaet thaet he aer taehte, to fulre lare and rihtum geleafan. He gereordode hine aefter his aeriste, na fordhi thaet he sydhdhan eordhlices bigleofan beh['o]fode, ac to dhi thaet he geswutelode his sodhan lichaman. He aet thurh mihte, na for neode. Swa swa fyr fornimdh waeteres dropan, swa fornam Cristes godcundlice miht dhone gedhigedan mete. Sodhlice aefter dham gemaenelicum aeriste ne beh['o]fiadh ure lichaman nanre strangunge eordhlicra metta, ac se Haelend us dedh ealle ure neoda mid heofenlicum dhingum, and we beodh mid wuldre gewelgode, and mihtige to gefremmenne swa hwaet swa us licadh, and we beodh ful swyfte to farenne geond ealle w['i]dgylnyssa Godes rices.

{298} He beh['e]t his gingrum nu and gelome thaet he wolde him sendan thone Halgan Gast, and thus cwaedh, "Thonne he cymdh he eow tiht and gewissadh to eallum dham dhingum dhe ic eow saede." Tha com se Halga Gast on fyres hiwe to dham halgum hyrede on tham endleoftan daege Cristes upstiges, and hi ealle onaelde mid ['u]ndergendlicum fyre, and h['i] wurdon afyllede mid thaere heofonlican l['a]re, and cudhon ealle woruldlice gereord, and bodedon unforhtlice geleafan and fulluht ricum and redhum.

Se halga heap befr['a]n Crist, hwaedher he wolde on dham timan thisne middangeard geendian. He dha cwaedh him to andsware, "Nis na eower m['ae]dh to witenne thone timan, the min Faeder thurh his mihte gesette." He cwaedh eac on odhre stowe, "N['a]t n['a]n man dhone daeg ne dhone timan dhysre worulde geendunge, ne englas, ne nan halga, buton Gode anum." Theah-hwaedhere, be dham tacnum the Crist saede, we geseodh thaet seo geendung is swidhe gehende, theah dhe heo us uncudh sy.

Tha apostoli waeron gewitan Cristes weorca, fordhan dhe h['i] bodedon his dhrowunge, and his aerist, and upstige, aerst Iudeiscre dheode, and sydhdhan becom heora stemn to aelcum lande, and heora word to gemaerum ealles ymbhwyrftes; fordhan dhe h['i] awriton Cristes wundra, and dha bec thurhwuniadh on cristenre dheode, aegdher ge dhaer thaer dha apostoli lichamlice bodedon, ge thaer dhaer h['i] na ne becomon.