Chapter VIII: K=l. Apri=l (5)

Ealle gesceafta dheniadh heora Scyppende. Thatha Crist acenned waes, tha sende seo heofen niwne steorran, dhe bodade Godes acennednysse. Eft, dhadha he to heofonum astah, tha abeah thaet heofonlice wolcn widh his, and hine underfeng: na thaet thaet wolcn hine ferede, fordhan dhe he hylt heofona dhrymsetl, ac he sidhode mid tham wolcne of manna gesihdhum. Thaer waeron dha gesewene twegen englas on hwitum gyrelum. Eac swilce on his acennednysse waeron englas gesewene; ac thaet halige godspel ne ascyrde hu hi gefreatwode waeron; fordhan dhe God com to us swidhe eadmod. On his upstige waeron gesewene englas mid hwitum gyrlum geglengede. Bliss is {300} getacnod on hwitum reafe, fordhon dhe Crist ferde heonon mid micelre blisse and mid micclum dhrymme. On his acennednysse waes gedhuht swilce seo Godcundnys waere geeadmet, and on his upstige waes seo menniscnys ahafen and gemaersod. Mid his upstige is adylegod thaet cyrographum ure genidherunge, and se cwyde ure brosnunge is awend.

Thadha Adam agylt haefde, tha cwaedh se Aelmihtiga Wealdend him to, "Thu eart eordhe, and thu gewenst to eordhan. Dhu eart dust, and thu gewenst to duste." Nu to-daeg thaet ylce gecynd ferde unbrosnigendlic into heofenan rice. Tha twegen englas saedon thaet Crist cymdh swa swa he uppferde, fordhan dhe he bidh gesewen on dham micclum dome on menniscum hiwe, thaet his slagan hine magon oncnawan, the hine aer to deadhe gedydon, and eac dha dhe his lare forsawon, thaet hi dhonne rihtlice onf['o]n thaet ece wite mid deofle. Thaet halige gewrit cwydh, "Tollatur impius ne uideat gloriam Dei:" "Sy dham arleasan aetbroden seo gesihdh Godes wuldres." Ne geseodh tha arleasan Cristes wuldor, dhe hine aer on life forsawon, ac hi geseodh thonne egefulne thone dhe hi eadmodne forhygedon.

Recumbentibus undecim discipulis: et reliqua. We habbadh nu geraed Lucas gesetnysse embe Cristes upstige; nu wende we ure smeagunge to dham odhrum godspellere Marcum, the cwaedh on dhisum daegdherlicum godspelle, thaet se Haelend aeteowde hine sylfne his apostolum and cidde him, fordhan dhe hi noldon aet fruman gelyfan his aeristes of deadhe, dhadha hit him gecydd waes. Tha cwaedh se Wealdend to his gingrum, "Faradh geond ealne middangeard, and bodiadh godspel eallum gesceafte: sedhe gelyfdh and bidh gefullod, se bidh gehealden; se dhe ne gelyfdh, he bidh genydherod. Dhas tacnu fyligadh tham mannum the gelyfadh," etc. This godspel is nu anfealdlice ges['ae]d, ac we willadh nu, aefter Gregories trahtnunge, tha digelnysse eow onwre['o]n.

Dhaera apostola tweonung be Cristes aeriste naes na swa swidhe heora ungeleaffulnys, ac waes ure trumnys. Laes us {302} fremodon tha dhe hradhe gelyfdon, dhonne dha the twynigende waeron; fordhan dhe hi sceawedon and grapodon dha dolhswadhu Cristes wunda, and swa adraefdon ealle twynunga fram ure heortan. Tha dhreade se Haelend his leorning-cnihta twynunge, dhadha h['e] lichamlice h['i] forlaetan wolde, to dhi thaet h['i] gemyndige waeron dhaera worda the h['e] on his sidhe him saede. He cwaedh tha, "Faradh geond ealne middangeard, and bodiadh godspel eallum gesceafte." Godspel is us to gehyrenne, and dhearle lufigendlic, thaet we moton forbugan helle-wite and dha hreowlican tintrega thurh dhaes Haelendes menniscnysse, and becuman to engla werode thurh his eadmodnysse. He cwaedh, "Bodiadh eallum gesceafte:" ac mid tham naman is se mann ['a]na getacnod. Stanas sind gesceafta, ac h['i] nabbadh nan l['i]f, ne h['i] ne gefredadh. Gaers and treowa lybbadh butan felnysse; h['i] ne lybbadh na dhurh sawle, ac dhurh heora grennysse. Nytenu lybbadh and habbadh felnysse, butan gesceade: h['i] nabbadh nan gescead, fordhan dhe h['i] sind sawullease. Englas lybbadh, and gefredadh, and tosceadadh. Nu haefdh se mann ealra gesceafta sum dhing. Him is gemaene mid stanum, thaet he beo wunigende; him is gemaene mid treowum, thaet he lybbe; mid nytenum, thaet he gefrede; mid englum, thaet he understande. Nu is se mann gecweden 'eall gesceaft,' fordhan dhe he haefdh sum dhing gemaene mid eallum gesceafte. Thaet godspel bidh gebodad eallum gesceafte, thonne hit bidh dham menn anum gebodad, fordhan dhe ealle eordhlice thing sind gesceapene for dham men anum, and h['i] ealle habbadh sume gelicnysse to dham men, swa swa we aer saedon.

"Se dhe gelyfdh, and bidh gefullod, he bidh gehealden; and se dhe ne gelyfdh, he bidh genidherod." Se geleafa bidh sodh sedhe ne widhcwydh mid thweorum dheawum thaet thaet he gelyfdh; be dham cwaedh Iohannes se apostol, "Se dhe cwydh thaet he God cunne, and his beboda ne hylt, he is leas." Eft cwydh se apostol Iacobus, "Se geleafa dhe bidh butan godum weorcum, se bidh dead." Eft he cwaedh, "Hwaet fremadh the thaet dhu haebbe geleafan, gif dhu naefst dha godan weorc? Ne maeg {304} se geleafa dhe gehealdan butan dham weorcum. Deoflu gelyfadh, ac h['i] forhtiadh." Tha deoflu gesawon Crist on dhisum life on dhaere menniscnysse, ac hi feollon to his fotum, and hrymdon, and cwaedon, "Thu eart Godes Sunu, fordhi dhu come thaet dhu woldest us ford['o]n." Se man dhe nele gelyfan on God, ne naenne Godes ege naefdh, he bidh wyrsa thonne deofol. Se dhe gelyfdh, and haefdh ege, and nele dheah-hwaedhere g['o]d wyrcan, se bidh thonne deoflum gelic.

In quodam tractu, qui estimatur S[=ci] Hilarii fuisse, sic inuenimus scriptum, sicut Anglice hic interpretauimus, et ad testimonium ipsam Latinitatem posuimus: "Demones credunt et contremescunt; qui autem non credit, et non contremescit demonibus deterior est: qui autem credit, et contremescit, et ueritatem operibus non agit demonibus similis est." Se dhe rihtlice gelyfdh, and rihtlice his lif leofadh, and mid Godes ege g['o]d weorc begaedh odh ende his lifes, se bidh gehealden, and he haefdh ece l['i]f mid Gode, and mid eallum his halgum. Drihten cwaedh, tha dhe gelyfadh, him fyligadh thas tacnu, "On minum naman h['i] adraefadh deoflu; h['i] sprecadh mid niwum gereordum; h['i] afyrsiadh naeddran; and dheah dhe h['i] unlybban drincan, hit him ne deradh; h['i] settadh heora handa ofer adlige men, and him bidh tela."

Thas wundra waeron nyd-behefe on anginne cristendomes, fordhan dhurh dha tacna weardh thaet haedhene folc gebiged to geleafan. Se man dhe plantadh treowa odhdhe wyrta, swa lange he h['i] waeteradh odhthaet h['i] beodh cidhfaeste; sydhdhan h['i] growende beodh he geswycdh thaere waeterunge: swa eac se Aelmihtiga God, swa lange he aeteowde his wundra dham haedhenum folce, odhthaet h['i] geleaffulle waeron: sydhdhan se geleafa sprang geond ealne middangeard, sidhdhan geswicon dha wundra. Ac dheah-hwaedhere Godes geladhung wyrcdh gyt daeghwamlice tha ylcan wundra gastlice the dha apostoli dha worhton lichamlice. Thonne se preost cristnadh thaet cild, thonne adraefdh he dhone deofol of dham cilde; fordhan dhe aelc haedhen man bidh deofles, ac thurh {306} thaet halige fulluht he bidh Godes, gif he hit gehylt. Se dhe forlaet bysmorlice spellunga, and talu, and derigendlice gaffetunga, and gebysegadh his mudh mid Godes herungum and gebedum, he sprecdh thonne mid niwum gereordum. Se dhe ungeradum odhdhe ungedhyldigum styrdh, and tha biternysse his heortan gestildh, he afyrsadh tha naeddran, fordhan dhe he adwaescdh tha yfelnyssa his modes. Se dhe bidh forspanen to forligre, and dheah-hwaedhere ne bidh gebiged to dhaere fremminge, he drincdh unlybban, ac hit him ne deradh, gif he mid geb['e]dum to Gode flihdh. Gif hwa bidh geuntrumod on his anginne, and asolcen fram godre drohtnunge, gif hine hwa dhonne mid tihtinge and gebisnungum godra weorca getrymdh and araerdh, thonne bidh hit swilce he sette his handa ofer untrumne and hine gehaele.

Tha gastlican wundra sind maran thonne tha lichamlican waeron, fordhan dhe dhas wundra gehaeladh thaes mannes sawle, dhe is ece, and dha aerran tacna gehaeldon thone deadlican lichaman. Tha aerran wundra worhton aegdher ge g['o]de men ge yfele. Yfel waes Iudas, dhe Crist belaewde, theah he worhte wundra aeror dhurh Godes naman. Be swylcum mannum cwaedh Crist on odhre stowe, "Ic secge eow, manega cwedhadh to me on dham micclan daege, Drihten, Drihten, la h['u] ne witegode we on dhinum naman, and we adraefdon deoflo of wodum mannum, and we micele mihta on thinum naman gefremedon? Thonne andette ic him, Ne can ic eow: gewitadh fram me, ge unrihtwise wyrhtan." Mine gebrodhru, ne lufige ge dha wundra the magon beon gemaene godum and yfelum, ac lufiadh tha tacna the sind sinderlice godra manna, thaet synd sodhre lufe and arfaestnysse tacna. Naefdh se yfela dha sodhan lufe, ne se g['o]da nys hyre bedaeled. Thas tacna sind digle and unpleolice, and h['i] habbadh swa miccle maran edlean aet Gode, swa micclum swa heora wuldor is laesse mid mannum. Se Wealdenda Drihten, aefter dhisum wordum, waes genumen to heofonum, and sitt on dha swidhran hand his Faeder.

We raedadh on dhaere ealdan ['ae], thaet twegen Godes men, {308} Enoh and Helias, waeron ahafene to heofonum butan deadhe: ac h['i] elciadh ongean dhone deadh, and mid ealle ne forfleodh. H['i] sind genumene to lyftenre heofenan na to rodorlicere, and drohtniadh on sumum diglan earde mid micelre strencdhe lichaman and sawle, odhthaet hi eft ongean cyrron, on ende thisre worulde, togeanes Antecriste, and deadhes onfodh. Ure Aelmihtiga Alysend ne elcode na ongean thone deadh, ac he hine oferswidhde mid his aeriste, and geswutulode his wuldor thurh his upstige to dham yfemystan thrymsetle.

We raedadh be dham witegan Heliam, thaet englas hine feredon on heofonlicum craete, fordhan dhe seo untrumnys his gecyndes behofode sumes byrdhres. Ure Alysend Crist naes geferod mid craete ne dhurh engla fultum; fordhan se dhe ealle dhing geworhte, he waes geferod mid his agenre mihte ofer ealle gesceafta. Se aerra man Enoh waes geferod to lyftenre heofonan, and Helias waes mid craete up-awegen; ac se Aelmihtiga Haelend naes gefered ne awegen, ac he dhurhferde dha roderlican heofonan thurh his agene mihte.

Us is to smeagenne hu seo claennys waes dheonde geond tha geferedan dhenas, and thurh dhone astigendan Haelend. Enoh waes geferod, sedhe waes mid haemede gestryned, and mid haemede waes strynende. Helias waes on craete geferod, sedhe waes thurh haemed gestryned, ac he ne strynde thurh haemed, fordhan dhe he wunade on his life butan wife. Se Haelend astah to heofonum, sedhe naes mid haemede gestryned, ne he sylf strynende naes; fordhan dhe he is ord and anginn ealra claennyssa, and him is seo claennys swidhe lufigendlic maegen, thaet he geswutulode dhadha he geceas him maeden-mann to meder. And eall se halga heap dhe him fyligde waes on claennysse wunigende, swa swa he cwaedh sumum godspelle, "Se dhe to me cymdh, ne maeg he beon min leorning-cniht, buton he his wif hatige."

Se godspellere Marcus awr['a]t on dhisum godspelle, thaet ure Drihten, aefter his upstige, saete on his Faeder swidhran hand; and se forma martyr Stephanus cwaedh, thaet he gesawe {310} heofonas opene, and dhone Haelend standan on his Faeder swidhran. Nu cwydh se trahtnere, "Thaet rihtlice is gecweden, thaet he saete aefter his upstige, fordhan dhe deman gedafnadh setl." Crist is se sodha dema, the demdh and toscaet ealle dhing, nu and eac on dham endenextan daege. Se martyr hine geseah standan, fordhan dhe h['e] waes his gefylsta on dhaere dhrowunge his martyrdomes, and dhurh his gife he waes gebyld ongean dha redhan ehteras, dhe hine waelhreowlice staendon.

Se ende is dhises godspelles, Thaet Cristes apostoli "ferdon and bodedon gehwaer, Drihtne samod wyrcendum, and dha spraece getrymmendum mid aefterfyligendum tacnum." Tha apostoli, thaet sind Godes bydelas, toferdon geond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on haedhenum folce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus on Ethiopia, and swa heora gehwilc on his daele, and Godes miht him waes mid, to gefremminge heora bodunga and ungerimra tacna; fordhan dhe Crist cwaedh, "Ne mage ge n['a]n dhing d['o]n butan me." Eft he cwaedh, "Ic beo mid eow eallum dagum, odh thisre worulde geendunge," sedhe lyfadh and rixadh mid tham Aelmihtigan Faeder and dham Halgum Gaste ['a] on ecnysse. Amen.

SERMON ON THE LORD'S ASCENSION.

Primum quidem sermonem feci: et reliqua.

Luke the Evangelist has informed us in this epistolary reading, thus saying, "Jesus, the Redeemer of the world, showed himself living to his disciples, after his passion and his resurrection, by many reproofs, for forty days, and spake to them concerning the kingdom of God, eating and drinking together with them: and commanded them that they should not depart from the city of Jerusalem, but that they should await there the promise of his Father which (he said) ye have heard from my mouth. For John the Baptist baptized with water, and ye shall be baptized with the Holy Ghost now after a few days. The assembly of his disciples therefore said unanimously, Beloved Lord, wilt thou now put an end to this world? He answered them, It is not for you to know the time or the moment which my Father hath appointed through his might: but ye shall receive the might of the Holy Ghost, and ye shall be my witnesses in Judea, and in all the world, unto the uttermost land. And he led them then out of the city up to a hill which is called the mount of Olives, and blessed them with uplifted hands. Then after {297} that blessing he went to heaven, they looking on; and a heavenly cloud descended towards him, and took him from their sight."

"While they stood gazing up to heaven, they saw there two angels in white garments, thus saying, Ye Galilean men, why stand ye thus gazing towards heaven? Jesus, who is now taken from your sight to heaven, shall so come again as ye have seen that he ascended to heaven. They then returned to the city of Jerusalem with great joy, and went up on an upper flooring, and there stayed till Pentecost in prayers and in praises of God, until the Holy Ghost came to them, as the noble King had before promised them."

"In this fellowship were Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, the other James and Simon, the other Judas and Mary the mother of Jesus, and several others, both men and women. The whole multitude was an hundred and twenty persons, unanimously continuing in prayers."

Jesus taught the holy lore to his disciples before his passion, and after his resurrection he was continuing among them these forty days, from the holy Easter-tide until this present day, and in many ways reproved and tried his disciples, and repeated that which he had before taught, for the perfection of doctrine and right faith. He ate and drank after his resurrection, not because he then had need of earthly food, but because he would manifest his true body. He ate through power, not for need. As fire consumes drops of water, so did the divine power of Christ consume the received meat. Verily after the universal resurrection our bodies will require no strengthening of earthly meats, for Jesus will supply all our needs with heavenly things, and we shall be enriched with glory, and mighty to execute whatsoever is pleasing to us, and we shall be full swift to go through all the immensities of the kingdom of God.

{299} He promised to his disciples then and frequently that he would send to them the Holy Ghost, and thus said, "When he comes he will stimulate and direct you to all the things which I have said unto you." Then came the Holy Ghost in semblance of fire to the holy company on the eleventh day after Christ's ascension, and inflamed them all with innoxious fire, and they were filled with heavenly lore, and knew all worldly tongues, and fearlessly preached faith and baptism to the powerful and cruel.

The holy company asked Christ, whether he would at that time put an end to this world. He said to them in answer, "It is not for you to know the time which my Father hath through his power appointed." He said also in another place, "No man knoweth the day or the time of the ending of this world, nor the angels, nor any saint, save God only." Yet by the tokens which Christ mentioned, we see that the ending is very near at hand, though it be unknown to us.

The apostles were witnesses of Christ's works, for they preached his passion, and his resurrection, and ascension, first to the Jewish people, and afterwards their voice came to every land, and their words to the boundaries of the whole globe; for they recorded the miracles of Christ, and the books exist among christian people, both where the apostles bodily preached, and where they did not come.

All creatures serve their Creator. When Christ was born, heaven sent forth a new star, which announced the birth of God. Again, when he ascended to heaven, the heavenly cloud bowed down towards him, and received him: not that the cloud bare him, for he holds the throne of heaven, but he passed with the cloud from the sight of men. There were seen two angels in white garments. In like manner at his birth angels were seen; but the holy gospel has not explained how they were adorned; for God came to us very humble. At his ascension were seen angels adorned with white garments. Joy is betokened by white garments, for {301} Christ departed hence with great joy and with great majesty. At his birth it seemed as though the Godhead were humbled, and at his ascension humanity was exalted and magnified. With his ascension is annulled the writ of our condemnation, and the sentence of our destruction is abrogated.

When Adam had sinned, the Almighty Ruler said to him, "Thou art earth, and thou shalt to earth return. Thou art dust, and thou shalt return to dust." Now to-day that same nature went incorruptible into the kingdom of heaven. The two angels said that Christ would come as he ascended, because at the great doom he will be seen in human form, that his slayers may recognize him whom they formerly put to death, and also that those who despised his precepts may then justly receive eternal punishment with the devil. Holy writ says, "Tollatur impius ne videat gloriam Dei:" "Be the sight of God's glory taken away from the impious." The impious will not see the glory of Christ, whom they had before despised in life, but they will then see him awful whom humble they had contemned.

Recumbentibus undecim discipulis: et reliqua. We have now read the narrative of Luke concerning Christ's ascension; we will now turn our consideration to the other evangelist Mark, who said in the present day's gospel, that Jesus appeared to his apostles, and chid them, because they would not at first believe his resurrection from death, when it was announced to them. Then said the Lord to his disciples, "Go over all the world, and preach the gospel to every creature: he who believeth and is baptized shall be saved; he who believeth not shall be damned. These signs shall follow those men who believe," etc. This gospel is here now simply said, but we will now unfold its mysteries to you, according to the exposition of Gregory.

The apostles' doubt as to the resurrection of Christ was not so much their lack of faith, but was our confirmation. Less {303} have benefited us those who quickly believed than those who were doubting; for they beheld and touched the scars of Christ's wounds, and so drove out all doubts from our hearts. Jesus then reproved his disciples for their doubt, when he would bodily leave them, that they might be mindful of the words which he said to them on his way. He said, "Go over all the world, and preach the gospel to every creature." The gospel is for us to hear and exceedingly loving, that we may avoid hell-torment and cruel tortures through the incarnation of Jesus, and come to the host of angels through his humility. He said, "Preach to every creature:" but by that name is man alone betokened. Stones are creatures, but they have no life, nor have they sense. Grass and trees live without feeling; they live not by a soul, but by their greenness. Beasts live and have feeling without reason; they have no reason, because they are soulless. Angels live, and have sense, and use reason. Now man has something of all creatures. He has in common with the stones, that he is existing; he has in common with the trees, that he lives; with the beasts, that he has sense; with angels, that he understands. Man is therefore called 'every creature,' because he has something in common with every creature. The gospel is preached to every creature, when it is preached to man alone; for all earthly things are created for man alone, and they all have some likeness to man, as we before said.

"He who believeth, and is baptized, shall be saved; and he who believeth not shall be damned." That faith is true which gainsays not by wicked practices that which it believes; of which spake John the apostle; "He who saith that he knoweth God, and holdeth not his commandments, is a liar." Again, the apostle James says, "The faith which is without good works is dead." Again, he said, "What profiteth it thee that thou have faith, if thou hast not good works? Faith {305} cannot save thee without works. The devils believe, but they tremble." The devils saw Christ in this life, in his human state, but they fell at his feet, and cried, and said, "Thou art the Son of God, therefore thou art come that thou mightest fordo us." The man who will not believe in God, nor has any awe of God, is worse than a devil. He who believes, and has awe, and, nevertheless, will not do good, is like unto a devil.

In quodam tractu, qui aestimatur Sancti Hilarii fuisse, sic invenimus scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam Latinitatem posuimus: "Daemones credunt et contremescunt; qui autem non credit, et non contremescit daemonibus deterior est: qui autem credit, et contremescit, et veritatem operibus non agit, daemonibus similis est." He who rightly believes, and rightly lives his life, and with awe of God practises good works to the end of his life, shall be saved, and shall have everlasting life with God, and with all his saints. The Lord said, these signs shall follow those who believe in him, "In my name they shall cast out devils; they shall speak with new tongues; they shall drive away serpents; and though they drink any deadly thing, it shall not hurt them; they shall set their hands over sick men, and it shall be well with them."

These wonders were needful at the beginning of christianity, for by these signs was the heathen folk inclined to faith. The man who plants trees or herbs, waters them so long until they have taken root; when they are growing he ceases from watering: so also the Almighty God so long showed his miracles to the heathen folk, until they were believing: when faith had sprung up over all the world, then miracles ceased. But, nevertheless, God's church still works daily the same miracles spiritually which the apostles then wrought bodily. When the priest christens the child, then casts he out the devil from that child; for every heathen man is the devil's, but through the holy baptism he is God's, {307} if he observe it. He who forsakes opprobrious speeches and calumnies, and injurious scoffings, and busies his mouth with the praises of God and with prayers, speaks then in new tongues. He who corrects thoughtlessness or impatience, and stills the bitterness of his heart, drives away serpents, for he extinguishes the evilnesses of his mind. He who is allured to fornication, but yet is not induced to its accomplishment, drinks a deadly drink, but it shall not hurt him, if with prayers he flees to God. If any-one be weakened in his purpose, and slothful for good living, then if any-one, with exhortation and examples of good works, strengthen and raise him up, it will be as though he set his hand over the sick and heal him.

The spiritual miracles are greater than the bodily ones were, for these miracles heal a man's soul, which is eternal, but the former signs healed the mortal body. The former miracles were wrought both by good men and by evil. Judas, who betrayed Christ, was evil, though he had previously wrought miracles in the name of God. Of such men Christ in another place said, "I say unto you, many will say to me on that great day, Lord, Lord, lo! have we not prophesied in thy name, and have driven devils out of mad men, and have performed great miracles in thy name? Then will I profess to them, I know you not: depart from me, ye unrighteous doers." My brothers, love not those miracles which may be common to the good and to the evil, but love those signs which are exclusively good men's, which are the signs of true love and of piety. The evil has not true love, nor is the good devoid of it. These signs are mysterious and not perilous, and they have so much the greater reward with God as their glory is less with men. The Omnipotent Lord, after these words, was taken to heaven, and sits on the right hand of his Father.

We read in the old law, that two men of God, Enoch and {309} Elijah, were lifted up to heaven without death: but they await death, and will by no means escape from it. They are taken to the aerial heaven, not to the ethereal, and continue in some secret dwelling-place with great strength of body and soul, until they shall return again, at the end of this world, against Antichrist, and shall receive death. Our Almighty Redeemer waited not for death, but he overcame it with his resurrection, and manifested his glory by his ascension to the highest throne.

We read of the prophet Elijah, that angels conveyed him in a heavenly chariot, because the infirmity of his nature required some supporter. Our Redeemer Christ was not conveyed in a chariot nor by angels' help; for he who wrought all things was borne by his own might over all creatures. The first-mentioned man, Enoch, was conveyed to the aerial heaven, and Elijah was borne up in a chariot; but the Almighty Saviour was not conveyed nor borne, but he passed through the ethereal heaven by his own might.

We have to consider how chastity was cherished by the ministers who were thus conveyed, and by the ascending Jesus. Enoch was conveyed, who was begotten by coition, and who begot by coition. Elijah was conveyed in a chariot, who was begotten by coition, but he begot not by coition, for he continued during his life without a wife. Jesus ascended to heaven, who was not begotten by coition, nor did he himself beget; for he is the origin and beginning of all chastities, and to him chastity is a very amiable virtue, which he manifested when he chose him a maiden for mother. And all the holy company which followed him was living in chastity, as he says in one of his gospels, "He who comes to me, may not be my disciple, unless he hate his wife."

The evangelist Mark wrote in this gospel, that our Lord, after his ascension, sat on the right hand of his Father; and the first martyr, Stephen, said that he saw the heavens open, {311} and Jesus standing on his Father's right. Now says the expounder, "That is rightly said, that he sat after his ascension, because a seat is befitting a judge." Christ is the true Judge, who will judge and decide all things, now, and also on the last day. The martyr saw him standing, for he was his supporter in the suffering of his martyrdom, and through his grace he was rendered bold against the fierce persecutors, who cruelly stoned him.

The end of this gospel is, that Christ's apostles "went and preached everywhere, the Lord working with them, and confirming the word with signs following." The apostles, that is, God's preachers, went over all the world. Peter preached in Judea, Paul among the heathen folk, Andrew in Scythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so each of them in his part, and the might of God was with them, for the efficacy of their preaching and of numberless signs; for Christ said, "Ye can do nothing without me." Again he said, "I will be with you on all days, until the ending of this world," who liveth and reigneth with the Almighty Father and the Holy Ghost ever to eternity. Amen.

* * * * *

IN DIE S[=CO] PENTECOSTEN.

Fram dham halgan easterlican daege sind getealde fiftig daga to thysum daege, and thes daeg is geh['a]ten Pentecostes, thaet is, se fifteogodha daeg dhaere easterlican tide. Thes daeg waes on dhaere ealdan ['ae] gesett and gehalgod. God bebead Moyse, on Egypta-lande, thaet h['e] and eall Israhela folc sceoldon offrian aet aelcum h['i]wisce Gode an lamb anes geares, and mearcian mid tham blode rode-tacn on heora gedyrum and oferslegum, dha on dhaere nihte ferde Godes engel, and acwealde on aelcum huse dhaes Egyptiscan folces thaet frumcennyde cild and thaet {312} leofoste. And Israhela folc ferde on dhaere ylcan nihte of dham leodscipe, and God h['i] laedde ofer dha Readan s['ae] mid drium fotum. Tha tengde se Pharao aefter mid mycelre fyrde. Dhadha he com on middan dhaere s['ae], tha waes thaet Godes folc up-ag['a]n, and God dha besencte dhone Pharao and eal his werod. Dha bebead God Moyse and tham folce thaet h['i] heoldon dha tid mid micelre arwurdhnysse, on aelces geares ymbrene. Tha waes seo tid tham folce geset to Easter-tide, fordhan dhe God h['i] hredde widh heora fynd, and heora ehteras fordyde. Tha thaes ymbe fiftig daga sette God tham folce ['ae], and waes gesewen Godes wuldor upp on anre dune the is geh['a]ten Syn['a]y. Thaer com micel leoht, and egeslic sweg, and blawende byman. Tha clypode God thone Moysen him to, and he waes mid Gode feowertig daga, and awr['a]t dha ealdan ['ae] be Godes dihte. Tha waes se daeg PENTECOSTES geh['a]ten on dhaere Ealdan Gesetnysse.

Thaet geoffrode l['a]mb getacnode Cristes slege, sedhe unscaedhdhig waes his Faeder geoffrod for ure alysednysse. Nu is his dhrowung and his aerist ure Easter-t['i]d, fordhan dhe he us alysde fram deofles theowdome, and ure ehteras beodh besencte thurh thaet halige fulluht, swa swa waes Pharao mid his leode on dhaere Readan s['ae]. Thas fiftig daga fram dham easterlican daege sind ealle gehalgode to anre maersunge, and thes daegdherlica daeg is ure Pentecostes, thaet is, se fifteogodha daeg fram dham Easter-daege. On dham ealdan Pentecosten sette God ['ae] dham Israhela folce, and on dhisum daege com se Halga Gast on fyres hiwe to Godes hirede; fordhi ealswa thaet lamb getacnode Cristes dhrowunge, swa eac seo ealde ['ae] getacnode godspel-bodunge under Godes gife. Threo tida sind on dhysre worulde: ['a]n is seo dhe waes butan ['ae]; odher is seo dhe waes under ['ae]; seo dhridde is nu aefter Cristes to-cyme. Theos t['i]d is gecweden 'under Godes gife.' We ne sind na butan ['ae], ne we ne moton healdan Moyses ['ae] lichamlice, ac Godes gifu ['u]s gewissadh to his willan, gif we gemyndige beodh Cristes bebodum and dhaera apostola lare.

{314} Hit is gereht on dhyssere pistol-raedinge, hu se Halga Gast on dhisum daege com to dham geleaffullan heape Cristes hyredes. Lucas se Godspellere awr['a]t on dhaere b['e]c 'Actus Apostolorum,' thaet "se halga hyred waes wunigende ['a]nmodlice on gebedum on anre upflora, aefter Cristes upstige, anbidigende his behates; tha on dhisum daege, the is Pentecostes gecweden, com faerlice micel sweg of heofonum and gefylde ealle dha upfleringe mid fyre; and waes aeteowed bufon heora aelcum swylce fyrene tungan, and h['i] wurdon dha ealle gefyllede mid tham Halgum Gaste, and ongunnon to sprecenne mid mislicum gereordum, be dham the se Halga Gast him taehte. Tha waeron gegaderode binnan dhaere byrig Hierusalem eawfaeste weras of aelcere dheode dhe under heofonum eardiadh; and tha apostoli spraecon to dhaes folces gegaderunge, and heora aelc oncneow his agen gereord."

"Dha weardh seo menigu swidhe ablicged, and mid wundrunge cwaedon, La h['u], ne sind thas dhe her sprecadh Galileisce? And ure aelc gehyrde hu hi spraecon urum gereordum, on dham dhe we acennede waeron! We gehyrdon h['i] sprecan Godes maerdha mid urum gereordum. La hwaet dhis beon sceole? Tha cwaedon dha Iudeiscan mid hospe, Thas men sindon mid muste fordrencte. Tha andwyrde Petrus, Hit is undern-t['i]d; hu mihte we on dhysre tide beon fordrencte? Ac dhaes witegan cwyde Ioheles is nu gefylled. God cwaedh thurh dhaes witegan mudh, thaet he wolde his Gast asendan ofer mennisc flaesc; and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine t['a]cna nidher on eordhan. Wite ge sodhlice thaet Crist ar['a]s of deadhe, and on ure gewitnysse astah to heofonum, and sitt aet his Faeder swidhran, swa swa Dauid be him witegode, thus cwedhende, Drihten cwaedh to minum Drihtne, Site to minre swidhran, odhthaet ic alecge dhine fynd under thinum fot-scamele. Tha thaet folc dhis gehyrde, dha wurdon h['i] onbryrde, and cwaedon to dham apostolon, La leof, hwaet is us to donne? Tha andwyrde Petrus, Behreowsiadh eowre synna, and underfodh fulluht on Cristes naman, and eowre synna beodh {316} adylegode, and ge underfodh thone Halgan Gast. Tha underfengon hi his lare, and bugon to fulluhte on dham daege dhreo dhusend manna. Tha waeron ealle on annysse mid tham apostolum, and beceapodon heora aehta, and thaet feoh betaehton dham apostolum, and hi daeldon aelcum be his neode."

"Eft on odhre bodunge gelyfdon fif dhusend wera on Crist, and weardh eall seo geleaffulle menigu swa anmod swilce h['i] ealle haefdon ane heortan and ane sawle; ne heora nan naefde synderlice aehta, ac him eallum waes gemaene heora dhing, ne dhaer naes n['a]n waedla betwux him. Tha dhe land-are haefdon hi hit beceapodon, and thaet wurdh brohton to dhaera apostola fotum: h['i] dha daeldon aelcum be his neode."

"Tha worhte God fela tacna on dham folce dhurh dhaera apostola handa, swa thaet hi gelogodon dha untruman be dhaere straet thaer Petrus fordh eode, and swa hradhe swa his sceadu hi hreopode, hi wurdon gehaelede fram eallum untrumnyssum. Tha arn micel menigu to of gehendum burgum, and brohton heora untruman and dha deofol-seocan, and h['i] ealle wurdon gehaelede aet dhaera apostola handum. Hi setton heora handa ofer gelyfede men, and h['i] underfengon thone Halgan Gast."

"Tha waes sum dhegen, Annanias geh['a]ten, and his w['i]f Saph['i]ra: h['i] cwaedon him betweonan, thaet h['i] woldon bugan to dhaera apostola geferraedene. Namon dha to raede, thaet him waerlicor waere, thaet h['i] sumne dael heora landes wurdhes aethaefdon, weald him getimode. Com dha se dhegen mid feo to dham apostolum. Tha cwaedh Petrus, Annania, deofol bepaehte dhine heortan, and dhu haefst alogen tham Halgan Gaste. Hw['i] woldest dhu swician on dhinum agenum? Ne luge dhu na mannum, ac Gode. Tha h['e] thas word gehyrde, tha feol h['e] ad['u]ne and gew['a]t. Thadha he bebyrged waes, tha com his wif Saph['i]ra, and nyste hu hire were gelumpen waes. Dha cwaedh Petrus, Sege me, beceapode ge dhus micel landes? Heo andwyrde, Gea, leof, swa micel. Eft dha cwaedh Petrus, Hw['i] geweardh inc swa, thaet gyt dorston fandian Godes? Heo feoll dhaerrihte and gew['a]t, and h['i] man {318} bebyrigde to hyre were. Tha weardh micel ege on Godes geladhunge and on eallum the thaet geaxodon."

Tha apostoli sidhdhan, aerdham dhe hi toferdon, gesetton Iacobum, the waes geh['a]ten Rihtw['i]s, on Cristes setle, and eal seo geleaffulle geladhung him gehyrsumode, aefter Godes taecunge. He dha gesaet thaet setl dhritig geara, and aefter him Symeon, thaes Haelendes maeg. Aefter dhaere gebysnunge wurdon araerede munec-l['i]f mid thaere gehealdsumnysse, thaet hi drohtnian on mynstre, be heora ealdres dihte, on claennesse, and him beon heora aehta eallum gemaene, swa dha apostoli hit astealdon.

Ge gehyrdon lytle ['ae]r, on dhisre raedinge, thaet se Halga Gast com ofer dha apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; fordhan dhe se eadmoda heap geearnode aet Gode thaet i['u] ['ae]r thaet modige werod forleas. Hit getimode aefter Noes flode, thaet entas woldon araeran ane burh, and aenne stypel swa heahne, thaet his hrof astige odh heofon. Tha waes an gereord on eallum mancynne, and thaet weorc waes begunnen ongean Godes willan. God eac fordhi h['i] tostencte, swa thaet he forgeaf aelcum dhaera wyrhtena seltcudh gereord, and heora n['a]n ne cudhe odhres spraece tocnawan. H['i] dha geswicon dhaere getimbrunge, and toferdon geond ealne middangeard; and waeron sidhdhan swa fela gereord swa dhaera wyrhtena waes. Nu eft on dhisum daege, thurh dhaes Halgan Gastes to-cyme, wurdon ealle gereord ge-anlaehte and gedhwaere; fordhan dhe eal se halga heap Cristes hyredes waes sprecende mid eallum gereordum; and eac thaet wunderlicor waes, dhadha heora ['a]n bodade mid anre spraece, aelcum waes gedhuht, dhe dha bodunge gehyrde, swilce he spraece mid his gereorde, waeron h['i] Ebreisce, odhdhe Grecisce, odhdhe Romanisce, odhdhe Egyptisce, odhdhe swa hwilcere dheode swa h['i] waeron the dha lare gehyrdon. On dhysre geferraedene geearnode heora eadmodnys thas mihte, and dhaera enta modignys geearnode gescyndnysse.

Se Halga Gast waes aeteowod ofer dha apostolas on fyres {320} hiwe, and ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hw['i] ofer Criste on culfran hiwe? Hw['i] ofer Cristes hirede on fyres gelicnysse? On bocum is geraedd be dham fugelcynne thaet his gecynd is swidhe bilewite, and unscaedhdhig, and gesibsum. Se Haelend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwaedh, ac to gehaelenne. Gif he dha wolde deman mancynn, dhadha he aerest to middangearde com, hwa wurde thonne gehealden? Ac he nolde mid his to-cyme dha synfullan fordeman, ac wolde to his rice gegaderian. Aerest he wolde us mid lidhnysse styran, thaet he sidhdhan mihte on his dome us gehealdan. Fordhi waes se Halga Gast on culfran anlicnysse gesewen bufan Criste, fordhan dhe h['e] waes drohtnigende on dhisre worulde mid bilewitnysse, and unscaedhdhignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde naes, ne he sace ne astyrede, ac forbaer manna yfelnysse thurh his lidhnysse. Ac se dhe on dham aerran to-cyme lidhegode, tham synfullum to gecyrrednysse, se demdh stidhne dom tham receleasum aet dham aefteran to-cyme.

Se Halga Gast waes gesewen on fyrenum tungum bufon dham apostolon, fordhan dhe h['e] dyde thaet hi waeron byrnende on Godes willan, and bodigende ymbe Godes rice. Fyrene tungan h['i] haefdon, dhadha h['i] mid lufe Godes maerdha bodedon, thaet dhaera haedhenra manna heortan, dhe cealde waeron thurh geleaflaeste and flaesclice gewilnunga, mihton beon ontende to dham heofenlicum bebodum. Gif se Halga Gast ne laerdh thaes mannes m['o]d widhinnan, on idel beodh thaes bydeles word widhutan geclypode. Fyres gecynd is thaet hit fornimdh swa hwaet swa him gehende bidh: swa sceal se l['a]reow d['o]n, sedhe bidh mid tham Halgan Gaste onbryrd, aerest on him sylfum aelcne leahter adwaescan, and sidhdhan on his underdheoddum.

On culfran anlicnysse and on fyres hiwe waes Godes Gast aeteowod; fordhan dhe h['e] dedh thaet dha beodh bilewite on unscaedhdhignysse, and byrnende on Godes willan, the he mid his gife gefyldh. Ne bidh seo bilewitnys Gode gecweme butan {322} snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is be dham eadigan I['o]b, thaet he waes bilewite and rihtwis. Hwaet bidh rihtwisnys butan bilewitnysse? Odhdhe hwaet bidh bilewitnys butan rihtwisnysse? Ac se Halga Gast, dhe taehdh rihtwisnysse and bilewitnysse, sceolde beon aeteowod aegdher ge on fyre ge on culfran, fordhan dhe h['e] dedh thaera manna heortan dhe h['e] onliht mid his gife, thaet hi beodh lidhe thurh unscaedhdhignysse, and onaelede dhurh lufe and snoternysse. God is, swa swa Paulus cwaedh, fornymende fyr. He is ['u]nasecgendlic fyr, and ungesewenlic. Be dham fyre cwaedh se Haelend, "Ic com to dhi thaet ic wolde sendan fyr on eordhan, and ic wylle thaet hit byrne." He sende dhone Halgan Gast to eordhan, and he mid his blaede onaelde eordhlicra manna heortan. Thonne byrndh seo eordhe, thonne dhaes eordhlican mannes heorte bidh ontend to Godes lufe, seodhe aer waes ceald thurh flaesclice lustas.

Nis na se Halga Gast wunigende on his gecynde, swa swa h['e] gesewen waes, fordhan dhe he is ungesewenlic; ac for dhaere getacnunge, swa we aer cwaedon, he waes aeteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, Paraclitus, thaet is, Frofor-gast, fordhi dhe he frefradh tha dreorian, the heora synna behreowsiadh, and syldh him forgyfenysse hiht, and heora unrotan m['o]d gelidhegadh. He forgyfdh synna, and he is se weg to forgyfenysse ealra synna. He syldh his gife dham dhe he wile. Sumum men he forgifdh wisdom and spraece, sumum g['o]d ingehyd, sumum micelne geleafan, sumum mihte to gehaelenne untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he forgifdh mislice gereord, sumum gereccednysse mislicra spraeca. Ealle dhas dhing dedh se Halga Gast, todaelende aeghwilcum be dham dhe him gewyrdh; fordham dhe he is Aelmihtig Wyrhta, and swa hradhe swa he thaes mannes mod onliht, he hit awent fram yfele to gode. He onlihte Dauides heortan, dhadha he on iugodhe hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hrydher-hyrde, thone awende se Halga Gast to maerum {324} witegan. Petrus waes fiscere, thone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna, thone he geceas to lareowe eallum dheodum. Matheus waes tollere, thone he awende to godspellere. Tha apostoli ne dorston bodian thone sodhan geleafan, for ['o]gan Iudeisces folces; ac sidhdhan h['i] waeron onaelede thurh dhone Halgan Gast, h['i] forsawon ealle lichamlice pinunga, and orsorhlice Godes maerdha bodedon.

Thyses daeges wurdhmynt is to maersigenne, fordhan dhe se Aelmihtiga God, thaet is se Halga Gast, gemedemode hine sylfne thaet he wolde manna bearn on dhisre tide geneosian. On Cristes acennednysse weardh se Aelmihtiga Godes Sunu to menniscum men gedon, and on dhisum daege wurdon geleaffulle men godas, swa swa Crist cwaedh, "Ic cwaedh, Ge sind godas, and ge ealle sind bearn thaes Hehstan." Tha gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac dhurh gife thaes Halgan Gastes. An God is gecyndelice on dhrim hadum, Faeder, and his Sunu, thaet is his Wisdom, and se Halga Gast, sedhe is heora begra Lufu and Willa. Heora gecynd is untodaeledlic, aefre wunigende on anre Godcundnysse. Se ylca cwaedh theah-hwaedhere be his gecorenum, "Ge sint godas." Thurh Cristes menniscnysse wurdon menn alysede fram deofles dheowte, and dhurh to-cyme thaes Halgan Gastes, mennisce men wurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and men underfengon God thurh neosunge thaes Halgan Gastes. Se man dhe naefdh Godes Gast on him nis h['e] Godes. Aelces mannes weorc cydhadh hwilc gast hine wissadh. Godes Gast wissadh symble to halignysse and g['o]dnysse; deofles gast wissadh to leahtrum and to m['a]ndaedum.

Se Halga Gast becom tuwa ofer dha apostolas. Crist ableow dhone Halgan Gast upon dha apostolas ['ae]r his upstige, thus cwedhende, "Onfodh Haligne Gast." Eft, on dhisum daege, asende se Aelmihtiga Faeder and se Sunu heora begra Gast to dham geleaffullan heape, on dhysre worulde wunigende. Se Haelend ableow his Gast on his gingran, for dhaere getacnunge {326} thaet h['i] and ealle cristene men sceolon lufigan heora nehstan swa swa h['i] sylfe. He sende eft, swa swa h['e] ['ae]r behet, dhone ylcan Gast of heofonum, to dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu and twa bebodu, Thaet we sceolon lufian God and menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwaedh, "Se dhe ne lufadh his brodhor, dhone dhe he gesihdh, hu maeg h['e] lufian God, thone the he ne gesihdh lichamlice?"

We wurdhiadh thaes Halgan Gastes to-cyme mid lofsangum seofon dagas, fordhan dhe he onbryrt ure m['o]d mid seofonfealdre gife, thaet is, mid wisdome and andgyte, mid gedheahte and strencdhe, mid ingehyde and arfaestnysse, and he us gefyldh mid Godes ege. Se dhe thurh gode geearnunga becymdh to dhissum seofonfealdum gifum thaes Halgan Gastes, he haefdh thonne ealle gedhincdhe. Ac se dhe wile to dhisre gedhincdhe becuman, he sceal gelyfan on dha Halgan Dhrynnysse, and on Sodhe Annysse, thaet se Faeder, and his Sunu, and heora begra Gast syndon dhry on hadum, and ['a]n God untodaeledlic, on anre Godcundnysse wunigende. Thysne geleafan getacnodon dha dhreo dhusend the aerest gebugon to geleafan, aefter dhaes Halgan Gastes to-cyme. Swa swa dha dhreo thusend waeron ['a]n werod, swa is seo Halige Dhrynnys ['a]n God. And thaet werod waes swa ['a]nmod swilce him eallum waere ['a]n heorte and ['a]n sawul; fordhan dhe thaere Halgan Thrynnysse is ['a]n godcundnyss, and ['a]n gecynd, and ['a]n willa, and ['a]n weorc unascyrigendlice.

Tha geleaffullan brohton heora feoh, and ledon hit aet dhaera apostola foton. Mid tham is geswutelod thaet cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on Gode anum. Se g['i]tsere dhe beset his hiht on his goldhord, he bidh swa swa se apostol cwaedh, "tham gel['i]c the deofolgyld begaedh."

Hi heoldon thaet gold unwurdhlice, fordhan dhe seo gitsung naefde naenne stede on heora heortan: fordhi h['i] dydon heora {328} dhing him gemaene, thaet h['i] on sodhre sibbe butan gytsunge beon mihton. H['i] setton heora handa ofer geleaffulle men, and him com to se Halga Gast dhurh heora biscepunge. Biscopas sind thaes ylcan h['a]des on Godes geladhunge, and healdadh tha gesetnysse on heora biscepunge, swa thaet h['i] settadh heora handa ofer gefullude menn, and biddadh thaet se Aelmihtiga Wealdend him sende dha seofonfealdan gife his Gastes, sedhe leofadh and rixadh ['a] butan ende. Amen.

FOR THE HOLY DAY OF PENTECOST.

From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. God commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to God, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night God's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people of {313} Israel went on the same night from the nation, and God led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of God were gone up, and God then sank Pharaoh and all his host. God then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because God had saved them from their foes, and destroyed their persecutors. Then fifty days after this God appointed a law for the people, and the glory of God was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets. Then God called Moses to him, and he was with God forty days, and wrote down the old law by God's direction. Then was the day called PENTECOST in the Old Testament.

The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his passion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost God appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to God's company; for as the lamb betokened the passion of Christ, so also the old law betokened the preaching of the gospel under the grace of God. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under God's grace.' We are not without law, nor may we hold bodily the law of Moses, but God's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.

{315} It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's followers. Luke the Evangelist wrote in the book 'The Acts of the Apostles,' that "the holy company was living unanimously in prayers on an upper floor, after Christ's ascension, awaiting his behest; when, on this day, which is called Pentecost, there came suddenly a great sound from heaven, and filled all the upper flooring with fire, and there appeared above each of them as it were fiery tongues, and they were then all filled with the Holy Ghost, and begun to speak with divers tongues, according as the Holy Ghost taught them. Then there were gathered within the city of Jerusalem pious men of every nation dwelling under heaven; and the apostles spake to the gathering of people, and every of them recognized his own tongue."

"Then was the multitude greatly amazed, and with wonder said, Lo, are not these which here speak Galileans? And each of us hath heard how they speak in our tongues, in which we were born! We have heard them declare the glories of God in our tongues. Lo, what should this be? Then said the Jews in mockery, These men are drunken with new wine. But Peter answered, It is the third hour; how might we at this time be drunken? But the saying of the prophet Joel is now fulfilled. God spake through the prophet's mouth, that he would send his spirit over human flesh, and the children of men shall prophesy, and I will give my foretokens from heaven above, and my signs on earth beneath. For know ye that Christ arose from death, and in our sight ascended to heaven, and sitteth on his Father's right, as David had prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy footstool. When the people heard this they were stimulated, and said to the apostles, Alas! what have we to do? Then Peter answered, Repent of your sins, and receive baptism in the name of Christ, and your sins shall be blotted out, and ye {317} shall receive the Holy Ghost. They then received his doctrine, and there submitted to baptism on that day three thousand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apostles, and they distributed to each according to his need."

"Again, at another preaching, five thousand men believed in Christ, and all the believing multitude was as unanimous as if they all had one heart and one soul; not one of them had separate possessions, but their things were common to them all, nor was there any poor person among them. Those who had land-property sold it, and brought the worth to the feet of the apostles: they then distributed it to each according to his need."

"Then God wrought many signs among the people by the hands of the apostles, so that they placed the sick along the street where Peter passed, and as his shadow touched them, they were healed of all sicknesses. Then ran a great multitude from the neighbouring towns, and brought their sick and those possessed with devils, and they were all healed at the hands of the apostles. They set their hands on believing men, and they received the Holy Ghost."

"Then was a thane, called Ananias, and his wife Sapphira: they said between themselves, that they would incline to the fellowship of the apostles. They then resolved, that it would be safer to withhold a portion of the worth of their land, in case aught befell them. The thane then came with the money to the apostles. Then said Peter, Ananias, the devil hath cheated thy heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in thine own? Thou hast not lied to men, but to God. When he had heard these words, he fell down and departed. When he was buried, his wife Sapphira came, and knew not how it had befallen her husband. Then Peter said, Tell me, sold ye thus much land? She answered, Yes, sir, so much. Again said Peter, Why have ye so done, that ye durst tempt God? She {319} straightways fell down and departed, and they buried her by her husband. Then there was great fear in God's church, and on all those who heard of it."

The apostles afterwards, before they separated, set James, who was called Righteous, on the seat of Christ, according to God's instruction. He sat on that seat thirty years, and after him Simeon, the kinsman of Jesus. From that example monastic life arose with abstinence, so that they live in a monastery, according to the direction of their principal, in chastity, and their possessions are common to them all, as the apostles established it.