Chapter II: Ka=l. Jul (1)

NATALE S[=CI] PAULI APOSTOLI.

Godes geladhung wurdhadh thisne daeg dham maeran apostole PAULE to wurdhmynte, fordham dhe he is gecweden ealra dheoda l['a]reow: thurh sodhfaeste lare waes dheah-hwaedhere his martyrd['o]m samod mid dham eadigan Petre gefremmed. H['e] waes fram cildh['a]de on dhaere ealdan ['ae] getogen, and mid micelre gecnyrdnysse on dhaere begriwen waes. Aefter Cristes dhrowunge, dhadha se sodha geleafa aspr['a]ng thurh dhaera apostola bodunge, dha ehte he cristenra manna thurh his nytennysse, and sette on cwearterne, and eac waes on gedhafunge aet dhaes forman cydheres {386} Stephanes slege: nis dheah-hwaedhere be him geraed, thaet h['e] handlinga aenigne man acwealde.

"He nam dha gewrit aet dham ealdor-biscopum to dhaere byrig Damascum, thaet h['e] moste gebindan dha cristenan dhe h['e] on dhaere byrig gemette, and gelaedan to Hierusalem. Tha gelamp hit on tham sidhe thaet him com faerlice to micel leoht, and hine astrehte to eordhan, and he gehyrde stemne ufan thus cwedhende, Saule, Saule, hw['i] ehtst dhu m['i]n? Yfel bidh dhe sylfum thaet dhu spurne ongean dha g['a]de. He dha mid micelre fyrhte andwyrde thaere stemne, Hwaet eart dhu, leof Hlaford? Him andwyrde seo clypung thaere godcundan stemne, Ic eom se Haelend the dhu ehtst: ac ar['i]s nu, and far fordh to dhaere byrig; thaer dhe bidh ges['ae]d hwaet dhe gedafenige to donne. H['e] ar['a]s dha, ablendum eagum, and his geferan hine swa blindne to dhaere byrig gelaeddon. And he dhaer andbidigende ne onbyrigde aetes ne waetes binnan dhreora daga faece."

"Waes dha sum Godes dhegen binnan dhaere byrig, his nama waes Annan['i]as, to dham spraec Drihten dhysum wordum, Annan['i]a, ar['i]s, and gecum to minum dheowan Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde dhaere drihtenlican stemne, Min Haelend, hu maeg ic hine gesprecan, sedhe is ehtere dhinra halgena, dhurh mihte dhaera ealdor-biscopa? Drihten cwaedh, Far swa ic dhe saede, fordhan dhe h['e] is me gecoren faetels, thaet h['e] tobere minne naman dheodum, and cynegum, and Israhela bearnum; and he sceal fela dhrowian for minum naman. Annan['i]as dha becom to dham gecorenan cempan, and sette his handa him on-uppan mid thisre gretinge, Saule, min brodhor, se Haelend, the dhe be wege gespraec, sende me widh dh['i]n, thaet thu geseo, and mid tham Halgan Gaste gefylled sy. Tha, mid dhisum wordum, feollon swylce fylmena of his eagum, and he dhaerrihte gesihdhe underfeng, and to fulluhte beah. Wunode dha sume feawa daga mid tham Godes dheowum binnan dhaere byrig, and mid micelre bylde tham Iudeiscum bodade, thaet Crist, dhe h['i] widhsocon, is dhaes Aelmihtigan Godes Sunu. H['i] wurdon swidhlice {388} ablicgede, and cwaedon, La h['u], ne is dhes se waelhreowa ehtere cristenra manna: h['u]meta bodadh he Cristes geleafan? Saulus sodhlice micclum swydhrode, and dha Iudeiscan gescende, mid anraednysse sedhende, thaet Crist is Godes Sunu."

"Hwaet dha, aefter manegum dagum gereonodon dha Iudeiscan, h['u] h['i] dhone Godes cempan acwellan sceoldon, and setton dha weardas to aelcum geate dhaere ceastre. Paulus ongeat heora syrwunge, and dha cristenan hine genamon, and on anre wilian aleton ofer dhone weall. And he ferde ongean to Hierusalem, and hine gecudhlaehte to dham halgan heape Cristes hiredes, and him cydde h['u] se Haelend hine of heofenum gespraec. Sydhdhan, aefter sumum fyrste, com clypung of dham Halgan Gaste to dham geleaffullan werode, thus cwedhende, Asendadh Paulum and Barnaban to dham weorce dhe ic h['i] gecoren haebbe. Se halga heap dha, be Godes haese and gecorennysse, h['i] asendon to laerenne eallum leodscipum be Cristes to-cyme for middangeardes alysednysse."

"Barnabas waes dha Paules gefera aet dhaere bodunge to langum fyrste. Dha aet nextan weardh him gedhuht thaet hi ontwa ferdon, and swa dydon. Paulus weardh tha afylled and gefrefrod mid thaes Halgan Gastes gife, and ferde to manegum leodscipum, sawende Godes saed. On sumere byrig he waes twelf monadh, on sumere twa gear, on sumere dhreo, and gesette biscopas, and maesse-preostas, and Godes dheowas; ferde sidhdhan fordh to odhrum leodscipe, and dyde swa gelice. Asende thonne eft ongean aerend-gewritu to dham geleaffullum dhe he aer taehte, and h['i] swa mid tham gewritum tihte and getrymde to lifes wege."

We willadh nu mid sumere scortre trahtnunge thas raedinge oferyrnan, and geopenian, gif heo hwaet digles on hyre haebbende sy. Paulus ehte cristenra manna, na mid nidhe, swa swa dha Iudeiscan dydon, ac he waes midspreca and bewerigend thaere ealdan ['ae] mid micelre anraednysse: wende thaet Cristes geleafa waere widherwinna dhaere ealdan gesetnysse: ac se Haelend dhe gesette dha ealdan ['ae] mid mislicum {390} getacnungum, se ylca eft on his andweardnysse h['i] awende to sodhfaestnysse aefter gastlicre getacnunge. Tha nyste Paulus dha gastlican getacnunge dhaere ['ae], and waes fordhi hyre forespreca, and ehtere Cristes geleafan. God Aelmihtig, the ealle dhing w['a]t, geseah his gedhanc, thaet h['e] ne ehte geleaffulra manna dhurh andan, ac dhurh ware dhaere ealdan ['ae], and hine dha gespraec of heofonum, dhus cwedhende, "Saule, hw['i] ehtst dhu m['i]n? Ic eom seo Sodhfaestnys dhe dhu werast; geswic dhaere ehtnysse: derigendlic bidh dhe thaet thu spurne ongean tha g['a]de. Gif se oxa spyrndh ongean dha g['a]de, hit deredh him sylfum; swa eac hearmadh the dhin gewinn togeanes me." He cwaedh, "Hw['i] ehtst dhu m['i]n?" fordhan dhe he is cristenra manna heafod, and besargadh swa hwaet swa his lima on eordhan dhrowiadh, swa swa he dhurh his witegan cwaedh, "Se dhe eow hrepadh, hit me bidh swa egle swylce he hreppe dha seo mines eagan." He weardh astreht, thus cwedhende, "Hwaet eart dhu, Hlaford?" His modignes weardh astreht, and seo sodhe eadmodnys weardh on him araered. He feoll unrihtwis, and weardh araered rihtwis. Feallende he forleas lichamlice gesihdhe, arisende he underfeng his modes onlihtinge. Thry dagas he wunode butan gesihdhe, fordhan dhe he widhs['o]c Cristes aerist on dham dhriddan daege.

Annanias is gereht, on Hebreiscum gereorde, 'sc['e]p.' Thaet bilewite sc['e]p dha gefullode dhone arleasan Saulum, and worhte hine arfaestne Paulum. He gefullode dhone wulf and geworhte to lambe. He awende his naman mid dheawum; and waes dha sodhfaest bydel Godes geladhunge, sedhe aer mid redhre ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre dheode, and gedhafode thaet hine man on anre wilian ofer dhone weall nydher al['e]t: na thaet h['e] nolde for Cristes geleafan deadh throwian, ac fordhi he forfleah dhone ungeripedan deadh, fordhan dhe he sceolde aerest menigne mann mid his micclum wisdome to Gode gestrynan, and sydhdhan mid micelre gedhincdhe to martyrdome his swuran astreccan. Micele maran witu he dhrowode sidhdhan for Cristes naman, dhonne he ['ae]r his gecyrrednysse {392} cristenum mannum gebude. Saulus se arleasa besw['a]ng dha cristenan, ac aefter dhaere gecyrrednysse waes se arfaesta Paulus for Cristes naman oft beswungen. Aene h['e] waes gestaened odh deadh, swa thaet dha ehteras hine for deadne leton, ac dhaes on merigen h['e] ar['a]s, and ferde ymbe his bodunge. He waes gelomlice on mycelre frecednysse, aegdher ge on s['ae] ge on l['a]nde, on westene, betwux sceadhum, on hungre and on dhurste, and on manegum waeccum, on cyle, and on naecednysse, and on manegum cwearternum: swa h['e] onette mid thaere bodunge, swylce h['e] eal mennisc to Godes r['i]ce gebringan wolde: aegdher ge mid l['a]re, ge mid gebedum, ge mid gewritum h['e] symle tihte to Godes willan. He waes gelaed to heofonan odh dha dhriddan fleringe, and thaer h['e] geseh and gehyrde Godes digelnysse, dha h['e] ne moste nanum men cydhan. H['e] besargode mid wope odhra manna synna, and eallum geleaffullum h['e] aeteowde faederlice lufe. Mid his hand-craefte he teolode his and his geferena fordhdaeda, and dhaer-to-eacan nis nan dhing tocnawen on sodhre eawfaestnysse thaet his lareowdom ne gestadhelode. Tha odhre apostoli, be Godes haese, leofodon be heora l['a]re unpleolice; ac dheah-hwaedhere Paulus ana, sedhe waes on woruld-craefte teld-wyrhta, nolde dha alyfdan bigleofan onf['o]n, ac mid agenre teolunge his and his geferena neode foresceawode. His l['a]ra and his drohtnunga sind ['u]s unasmeagendlice, ac se bidh gesaelig the his mynegungum mid gecneordnysse gehyrsumadh.

EUANGELIUM.

Dixit Simon Petrus ad Iesum: et reliqua.

"He forl['e]t ealle woruld-dhing, and dham Haelende anum folgode," swa swa dhis godspel cwydh, dhe ge n['u] aet dhisre dhenunge gehyrdon.

"On dhaere t['i]de cwaedh Petrus se apostol to dham Haelende, Efne we forleton ealle woruld-dhing, and dhe ['a]num fyligadh: hwaet dest dhu us thaes to leane?" et reliqua.

Micel truwa hwearftlode on Petres heortan: he ['a]na spraec {394} for ealne dhone heap, "We forleton ealle dhing." Hwaet forlet Petrus? He waes fiscere, and mid dham craefte his teolode, and dheah h['e] spraec mid micelre bylde, "We forleton ealle dhing." Ac micel he forl['e]t, and his gebrodhru, dhadha h['i] forleton dhone willan to agenne. Theah hw['a] forlaete micele aehta, and ne forlaet dha gitsunge, ne forlaet he ealle dhing. Petrus forlet lytle dhing, scripp and net, ac he forlet ealle dhing, dhadha he, for Godes lufon, nan dhing habban nolde. He cwaedh, "We fyligadh dhe." Nis na fulfremedlic fela aehta to forlaetenne, buton he Gode folgige. Sodhlice dha haedhenan udhwitan fela dhinga forleton, swa swa dyde Socrates, sedhe ealle his aehta behwyrfde widh anum gyldenum wecge, and sydhdhan awearp dhone wecg on w['i]dre s['ae], thaet seo gitsung dhaera aehta his willan ne hr['e]mde, and abrude fram dhaere woruldlican lare dhe he lufode: ac hit ne fremede him swa ged['o]n, fordhan dhe he ne fyligde Gode, ac his agenum willan, and fordhi naefde dha heofenlican edlean mid tham apostolum, the ealle woruld-dhing forsawon for Cristes lufon, and mid gehyrsumnysse him fyligdon.

Petrus dha befr['a]n, "Hwaet sceal us getimian? We dydon swa swa dhu us hete, hwaet dest dhu us to edleane? Se Haelend andwyrde, Sodh ic eow secge, thaet ge dhe me fyligadh sceolon sittan ofer twelf d['o]msetl on dhaere edcynninge, dhonne ic sitte on setle mines maegendhrymmes; and ge dhonne demadh twelf Israhela maegdhum." Edcynninge he het thaet gemaenelice aerist, on dham beodh ure lichaman ge-edcynnede to unbrosnunge, thaet is to ecum dhingum. Tuwa we beodh on dhisum life acennede: seo forme acennednys is flaesclic, of faeder and of meder; seo odher acennednys is gastlic, dhonne we beodh ge-edcennede on dham halgan fulluhte, on dham us beodh ealle synna forgyfene, dhurh dhaes Halgan Gastes gife. Seo dhridde acennednys bidh on dham gemaenelicum aeriste, on dham beodh ure lichaman ge-edcennede to unbrosnigendlicum lichaman.

On dham aeriste sittadh tha twelf apostoli mid Criste on heora {396} domsetlum, and demadh tham twelf maeigdhum Israhela dheode. This twelffealde getel haefdh micele getacnunge. Gif dha twelf maegdha ['a]na beodh gedemede aet dham micclum dome, hwaet dedh thonne seo dhreotteodhe maeigdh, Leui? Hwaet dodh ealle dheoda middangeardes? Wenst dhu thaet h['i] beodh asyndrode fram dham dome? Ac dhis twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for dhaere fulfremednysse his getacnunge. Twelf tida beodh on dham daege, and twelf mondhas on geare; twelf heahfaederas sind, twelf witegan, twelf apostoli; and dhis getel haefdh maran getacnunge dhonne dha ungelaeredan undergitan magon. Is nu fordhi mid dhisum twelffealdum getele ealles middangeardes ymbhwyrft getacnod.

Tha apostoli and ealle dha gecorenan dhe him geefenlaehton beodh deman on dham micclum daege mid Criste. Thaer beodh feower werod aet dham dome, twa gecorenra manna, and twa widhercorenra. Thaet forme werod bidh thaera apostola and heora efenlaecendra, tha dhe ealle woruld-dhing for Godes naman forleton: h['i] beodh dha demeras, and him ne bidh nan d['o]m gedemed. Odher endebyrdnys bidh geleaffulra woruld-manna: him bidh d['o]m gesett, swa thaet hi beodh asyndrede fram gemanan dhaera widhercorenra, thus cwedhendum Drihtne, "Cumadh to me, ge gebletsode mines Faeder, and onfodh thaet r['i]ce dhe eow is gegearcod fram frymdhe middangeardes." An endebyrdnys bidh thaera widhercorenra, tha the cidhdhe haefdon to Gode, ac h['i] ne beeodon heora geleafan mid Godes bebodum: dhas beodh fordemede. Odher endebyrdnys bidh thaera haedhenra manna, the nane cydhdhe to Gode naefdon: thisum bidh gelaest se apostolica cwyde, "Dha dhe butan Godes ['ae] syngodon, h['i] eac losiadh butan aelcere ['ae]." To dhisum twam endebyrdnyssum cwedh thonne se rihtwisa Dema, "Gewitadh fram me, ge awyrigedan, into dham ecum fyre, the is gegearcod deofle and his awyrgedum gastum."

Thaet godspel cwydh fordh gyt, "Aelc dhaera dhe forlaet, for {398} minum naman, faeder odhdhe moder, gebrodhru odhdhe geswystru, w['i]f odhdhe bearn, land odhdhe gebytlu, be hundfealdum him bidh forgolden, and he haefdh dhaer-to-eacan thaet ece l['i]f." Hundfeald getel is fulfremed, and se dhe forlaet dha ateorigendlican dhing for Godes naman, he underfehdh tha gastlican mede be hundfealdum aet Gode. Dhes cwyde belimpdh swydhe to munuch['a]des mannum, dha dhe for heofenan r['i]ces myrhdhe forlaetadh faeder, and moder, and flaesclice siblingas. H['i] underfodh manega gastlice faederas and gastlice gebrodhru, fordhan dhe ealle thaes h['a]des menn, dhe regollice lybbadh, beodh him to faederum and to gebrodhrum getealde, and thaer-to-eacan h['i] beodh mid edleane thaes ecan lifes gewelgode. Tha dhe ealle woruld-dhing be Godes haese forseodh, and on gemaenum dhingum bigwiste habbadh, h['i] beodh fulfremede, and to dham apostolum geendebyrde. Dha odhre dhe dhas gedhincdhe nabbadh, thaet hi ealle heora aehta samod forlaetan magon, h['i] d['o]n thonne dhone dael for Godes naman dhe him to onhagige, and him bidh be hundfealdum ['e]celice geleanod swa hwaet swa h['i] be anfealdum hwilwendlice daeladh.

Micel tod['a]l is betwux tham gecyrredum mannum: sume h['i] geefenlaecadh tham apostolum, sume h['i] geefenlaecadh Iudan, Cristes bel['ae]wan, sume Annanian and Saphiran, sume Giezi. Tha dhe ealle gewitendlice dhing to dhaera apostola efenlaecunge forseodh, for intingan thaes ['e]can lifes, h['i] habbadh l['o]f and dha ['e]can edlean mid Cristes apostolum. Se dhe betwux munecum drohtnigende, on mynstres aehtum mid f['a]cne swicadh, he bidh Iudan gefera, dhe Crist belaewde, and his wite mid hellwarum underfehdh. Se dhe mid twyfealdum gedhance to mynsterlicre drohtnunge gecyrdh, and sumne dael his aehta daeldh, sumne him sylfum gehylt, and naefdh naenne truwan to dham Aelmihtigan, thaet he him foresceawige andlyfene and gew['ae]da and odhere neoda, he underfehdh thone awyrgedan cwyde mid Annanian and Saphiran, the swicedon on heora agenum aehtum, and mid faerlicum deadhe aetforan dham apostolum steorfende {400} afeollon. Se dhe on muneclicere drohtnunge earfodhhylde bidh, and gyrndh dhaera dhinga dhe h['e] on woruldlicere drohtnunge naefde, odhdhe begitan ne mihte, buton twyn him genealaehdh se hreofla Giezi, thaes witegan cnapan, and thaet thaet he on lichaman gedhrowade, thaet dhrowadh thes on his sawle. Se cnapa folgode dham maeran witegan Eliseum: tha com him to sum rice mann of tham leodscipe the is Siria geh['a]ten, his nama waes N['a]['a]m['a]n, and he waes hreoflig. Tha becom h['e] to dham Godes witegan Eliseum, on Iudea lande, and he dhurh Godes mihte fram dhaere codhe hine gehaelde. Tha bead he dham Godes menn, for his haeldhe, deorwurdhe sceattas. Se witega him andwyrde, "Godes miht the gehaelde, na ic. Ne underf['o] ic dhin feoh: dhanca Gode dhinre gesundfulnysse, and br['u]c dhinra aehta." N['a]['a]m['a]n dha gecyrde mid ealre his fare to his agenre leode.

Tha waes dhaes witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, dhone dhegen N['a]['a]m['a]n dhus mid wordum liccetende, "Nu faerlice comon tweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund." Se dhegen him andwyrde, "Waclic bidh him swa lytel to sendenne; ac genim feower scrud and twa pund." He dha gewende ongean mid tham sceattum, and bediglode his faer widh thone witegan. Se witega hine befr['a]n, "Hwanon come dhu, Giezi?" He andwyrde, "Leof, naes ic on nanre fare." Se witega cwaedh, "Ic geseah, dhurh Godes G['a]st, tha se dhegen alyhte of his craete, and eode togeanes dhe, and dhu name his sceattas on feo and on reafe. Hafa dhu eac fordh mid dham sceattum his hreoflan, dhu and eal dhin ofspring on ecnysse." And h['e] gewende of his gesihdhe mid snaw-hwitum hreoflan beslagen.

Is nu fordhi munuch['a]des mannum mid micelre gecnyrdnysse to forbugenne dhas yfelan gebysnunga, and geefenlaecan tham apostolum, thaet h['i], mid him and mid Gode, thaet ['e]ce l['i]f habban moton. Amen.

JUNE XXX.

THE NATIVITY OF ST. PAUL THE APOSTLE.

The church of God celebrates this day in honour of the great Apostle PAUL, for he is called the teacher of all nations: though his martyrdom, for true doctrine, was accomplished with the blessed Peter's. He had from childhood been bred up in the old law, and by great diligence was therein deeply imbued. After Christ's passion, when the true faith had sprung up through the preaching of the apostles, he persecuted christian men through his ignorance, and set them in prison, and was also consenting to the slaying of the first {387} martyr Stephen: it is not, however, read of him that he killed any man with his own hands.

"He took then letters of the high priests for the city of Damascus, that he might bind the christians that he found in the city, and lead them to Jerusalem. Then it happened on the journey that a great light came suddenly on him, and prostrated him on the earth, and he heard a voice from above thus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee to spurn against the goad. He then in great fright answered the voice, Who art thou, dear Lord? The calling of the divine voice answered him, I am Jesus whom thou persecutest: but arise now, and go forth to the city; there shall it be said unto thee what it befitteth thee to do. He arose then with blinded eyes, and his companions led him thus blind to the city. And there abiding he tasted neither meat nor drink for a space of three days."

"There was then a servant of God within the city, his name was Ananias, to whom the Lord spake in these words, Ananias, arise, and go to my servant Saul, who is praying for my mercy with earnest mind. He answered the divine voice, My Saviour, how may I speak to him who is the persecutor of thy saints, through the power of the chief priests? The Lord said, Go as I have said to thee, for he is to me a chosen vessel, to bear my name to nations, and to kings, and to the children of Israel; and he shall suffer much for my name. Ananias went then to the chosen champion, and set his hands upon him with this greeting, Saul, my brother, Jesus, who spake to thee on the way, hath sent me to thee, that thou mayest see, and be filled with the Holy Ghost. Then with these words there fell as it were films from his eyes, and he straightways received sight, and submitted to baptism. He continued then some few days with the servants of God within the city, and with great boldness preached to the Jews, that Christ, whom they had denied, is the Son of Almighty God. They were greatly astonished, and said, What! is not this {389} the cruel persecutor of christian men: how preacheth he the faith of Christ? But Saul increased much in strength, and shamed the Jews, with steadfastness verifying that Christ is the Son of God."

"Then after many days the Jews deliberated how they might kill the champion of God, and set wards at every gate of the city. Paul got knowledge of their machination, and the christians took him, and let him down over the wall in a basket. And he went again to Jerusalem, and announced himself to the holy fellowship of Christ's family, and made known to them how Jesus had spoken to him from heaven. After some time a voice came from the Holy Ghost, to the faithful company, thus saying, Send Paul and Barnabas to the work for which I have chosen them. The holy fellowship then, by God's command and election, sent them to teach all countries concerning the coming of Christ for the redemption of the world."

"Thus was Barnabas Paul's companion in preaching for a long time, when at last it seemed good to them to go apart, and they did so. Paul was then filled and comforted with the grace of the Holy Ghost, and went to many countries, sowing God's seed. In one city he was twelve months, in one two years, in one three, and appointed bishops, and mass-priests, and servants of God; he went afterwards to another country, and did in like manner. But he sent back letters to those whom he before had taught, and so by those letters stimulated and confirmed them in the way of life."

We will now run over this reading with a short exposition, and explain any obscurity there may be contained in it. Paul persecuted christian men, not with hate, as the Jews did, but he was a partizan and defender of the old law with great steadfastness: he thought that the faith of Christ was an adversary to the old covenant: but Jesus who had established the old law by divers miracles, the same afterwards by his {391} presence changed it to truth, according to its ghostly signification. Now Paul knew not the ghostly signification of that law, and was therefore its advocate, and a persecutor of the faith of Christ. God Almighty, who knows all things, saw his thoughts, that he did not persecute faithful men from rancour, but for the defence of the old law, and spake to him from heaven, thus saying, "Saul, why persecutest thou me? I am the Truth which thou defendest; cease from persecution: hurtful will it be to thee to spurn against the goad. If the ox spurneth against the goad, it hurteth himself; so also harmeth thee thy warfare against me." He said, "Why persecutest thou me?" because he is the head of christian men, and bewails whatsoever his limbs suffer on earth, as he said through his prophet, "He who toucheth you, it shall be to me as painful as if he touched the sight of my eye." He was prostrated, thus saying, "Who art thou, Lord?" His pride was prostrated, and true humility was raised up in him. He fell unrighteous, and was raised righteous. Falling he lost bodily sight, rising he received his mind's enlightening. Three days he continued without sight, because he had denied the resurrection of Christ on the third day.

Ananias signifies in the Hebrew tongue, _sheep_. The gentle sheep then baptized the impious Saul, and made him the pious Paul. He baptized the wolf and made him a lamb. He changed his name with his character; and he was then a true proclaimer of God's church, who had before afflicted it with fierce persecution. He would flee from the machination of the Jewish people, and consented to be let down in a basket over the wall: not because he would not suffer death for the faith of Christ, but because he would flee from immature death; for he had first to gain many a man to God by his great wisdom, and afterwards with great honour stretch out his neck to martyrdom. Much greater torments he suffered afterwards for Christ's name, than he had ordered for {393} christian men before his conversion. Saul the impious scourged the christians, but after his conversion the pious Paul for the name of Christ was often scourged. Once he was stoned almost to death, so that his persecutors left him for dead, but in the morning he arose and went about his preaching. He was frequently in great peril, both by sea and by land, in the waste, among thieves, from hunger and from thirst, and from many watchings, from cold, and from nakedness, and from many prisons: he so hastened with his preaching, as though he would bring all mankind to God's kingdom: as well with precepts as with prayers and with letters, he ever stimulated to the will of God. He was led to heaven as far as the third flooring, and there he saw and heard God's secret, which he might not make known to any man. He bewailed with weeping the sins of other men, and to all the faithful he showed fatherly love. By his handicraft he toiled for his own and his companions' support, and in addition thereto there was nothing known in true piety which his instruction did not confirm. The other apostles lived, by God's command, by their teaching, free from danger; but, nevertheless, Paul alone, who by worldly craft was a tent-wright, would not receive the sustenance allowed, but by his own toil provided for his own and his companions' need. His precepts and his acts are to us inscrutable, but happy will he be who obeys his admonitions with diligence.

GOSPEL.

Dixit Simon Petrus ad Jesum: et reliqua.

"He forsook all worldly things, and followed Jesus only," as this gospel says, which ye now at this service have heard.

"At that time Peter the apostle said to Jesus, Behold we have left all worldly things, and follow thee only: what wilt thou do for us in reward thereof?" etc.

Great trust revolved in the heart of Peter: he alone spake {395} for the whole company, "We have forsaken all things." What did Peter forsake? He was a fisher, and by that craft provided for himself, and yet he spake with great boldness, "We have forsaken all things." But he and his brothers forsook much, when they forsook the will to possess. Though any one forsake great possessions, and forsake not avarice, he forsakes not all things. Peter forsook little things, scrip and net, but he forsook all things, when, for love of God, he would have nothing. He said, "We follow thee." It is not complete to forsake many possessions, unless a man follow God. For the heathen philosophers forsook many things, as Socrates did, who exchanged all his possessions for a wedge of gold, and then cast the wedge into the wide sea, that desire of possessions might not obstruct his will, and draw it from the worldly lore that he loved: but it profited him not so to do, because he did not follow God, but his own will, and had not therefore heavenly reward with the apostles, who, for love of Christ, despised all worldly things, and with obedience followed him.

Peter then asked, "What shall become of us? We have done as thou commandedst us, what wilt thou do for us in reward? Jesus answered, Verily I say unto you, that ye who follow me shall, at the regeneration, sit on twelve judgement-seats, when I shall sit on the seat of my majesty; and ye then shall judge the twelve tribes of Israel." He called the common resurrection, regeneration, at which our bodies will be regenerated to incorruption, that is to eternity. Twice we are born in this life: the first birth is fleshly, of father and of mother; the second birth is ghostly, when we are regenerated at the holy baptism, in which all our sins will be forgiven us, through grace of the Holy Ghost. The third birth is at the common resurrection, at which our bodies will be regenerated to incorruptible bodies.

At the resurrection the twelve apostles will sit with Christ {397} on their judgement-seats, and will judge the twelve tribes of the people of Israel. This twelvefold number has great signification. If the twelve tribes only will be judged at the great doom, what then will the thirteenth tribe, Levi, do? What will do all the nations of the world? Thinkest thou that they will be sundered from the doom? But this twelvefold number is set for all mankind of all the orb, for the perfectness of its signification. There are twelve hours in the day, and twelve months in the year; there are twelve patriarchs, twelve prophets, twelve apostles; and this number has a greater import than the unlearned may understand. By this twelvefold number therefore the orb of the whole earth is now signified.

The apostles and all the chosen who imitated them will be judges on the great day with Christ. There will be four assemblages at the great doom, two of chosen men, and two of rejected. The first assemblage will be of the apostles and their imitators, who forsook all worldly things for the name of God: they will be the judges, and to them shall no judgement be judged. The second class will be of faithful men of this world: on them will doom be set, so that they will be sundered from the fellowship of the rejected, the Lord thus saying, "Come to me, ye blessed of my Father, and receive the kingdom which is prepared for you from the beginning of the world." One class will be of those rejected, who had knowledge of God, but did not cultivate their faith with God's commandments: these will be condemned. The other class is of those heathen men, who have had no knowledge of God: on these will be fulfilled the apostolic sentence, "Those who have sinned without God's law, shall perish also without any law." To these two classes the righteous Judge will then say, "Depart from me, ye accursed, into the everlasting fire, which is prepared for the devil and his accursed spirits."

The gospel says yet further, "Everyone who forsaketh, {399} for my name, father or mother, brothers or sisters, wife or children, land or dwellings, shall be requited an hundredfold, and he shall have, in addition thereunto, everlasting life." An hundredfold number is perfect, and he who forsakes perishable things for the name of God, will receive from God ghostly meed an hundredfold. This saying is especially applicable to men of monastic order, who, for the joy of heaven's kingdom, forsake father, and mother, and fleshly relations. They receive many ghostly fathers and ghostly brothers, for all men of that order, who live after rule, are accounted as their fathers and brothers, and, in addition thereto, they will be enriched with the reward of everlasting life. Those who, at God's behest, despise all worldly things, and have their subsistence in common, are perfect, and will be classed with the apostles. Others, who have not the merit of being able to forsake all their possessions together, let them then give, for the name of God, what portion it may please them, and they will be eternally rewarded an hundredfold for whatsoever they singly and temporarily distribute.

There is a great difference among converted men: some imitate the apostles, some imitate Judas the betrayer of Christ, some Ananias and Sapphira, some Gehazi. Those who, in imitation of the apostles, despise all transitory things for the sake of everlasting life, shall have praise and everlasting reward with Christ's apostles. He who, living among monks, guilefully deceives in the property of the monastery, will be the companion of Judas, who betrayed Christ, and will receive his punishment with the inmates of hell. He who with twofold thoughts turns to monastic life, and bestows one part of his property, holds one to himself, and has no trust in the Almighty, that he will provide for him food and garments and other needs, will receive the accursed sentence with Ananias and Sapphira, who deceived in their own property, and fell dying with sudden death before the apostles. {401} He who in monastic life is ill-inclined, and yearns for the things which he had not in worldly life nor could obtain, without doubt to him approximates the leper Gehazi, the prophet's servant, and that which he suffered in body, this suffers in his soul. The servant followed the great prophet Elisha: then there came to him a rich man of the nation which is called Syria, his name was Naaman, and he was leprous. He came then to God's prophet, Elisha, in Judea, and he, through God's might, healed him from that disease. He then offered to the man of God, for his health, precious treasures. The prophet answered him, "God's might hath healed thee, not I. I will not receive thy money: thank God for thy health, and enjoy thy possessions." Naaman then returned with all his company to his own people.

Then was the prophet's servant, Gehazi, beguiled by avarice, and he ran off, the officer Naaman thus deceiving by words, "Now suddenly the sons of two prophets are come to my master: send him two garments and a pound." The officer answered him, "It will be mean to send him so little; but take four garments and two pounds." He then returned with the treasures, and concealed his journey from the prophet. The prophet asked him, "Whence comest thou, Gehazi?" He answered, "Sir, I was on no journey." The prophet said, "I saw through the Spirit of God, that the officer alighted from his chariot, and went towards thee, and thou tookest his treasures in money and in raiment. Have also henceforth with the treasures his leprosy, thou and all thy offspring for ever." And he turned from his sight stricken with snow-white leprosy.

Now it is therefore for monastic men to shun with great care these evil examples, and to imitate the apostles, that they, with them and with God, may have everlasting life. Amen.

* * * * *

{402} DOMINICA XI. POST PENTECOSTEN.

Cum adpropinquaret Iesus Hierusalem: et reliqua.

"On sumere tide waes se Haelend farende to Hierusalem: dhadha he genealaehte thaere ceastre and h['e] h['i] geseah, dha weop h['e] ofer h['i]:" et reliqua.

Gregorius se trahtnere cwaedh, thaet se Haelend beweope dhaere ceastre toworpennysse, dhe gelamp aefter his dhrowunge, for dhaere wrace heora m['a]ndaeda, thaet h['i] dhone heofenlican Aedheling m['a]nfullice acwellan woldon. He spraec mid woplicre stemne, na to dham weorc-st['a]num, odhdhe to dhaere getimbrunge, ac spraec to dham ceastergewarum, tha h['e] mid faederlicere lufe besargode, fordhan dhe h['e] wiste heora forwyrd hraedlice toweard. Feowertig geara fyrst Godes mildheortnys forl['e]t dham waelhreowum ceastergewarum to behreowsunge heora m['a]ndaeda, ac h['i] ne gymdon nanre daedbote, ac maran m['a]ndaeda gefremedon, swa thaet h['i] oftorfodon mid stanum dhone forman Godes cydhere Stephanum, and Iacobum, Iohannes brodher, beheafdodon. Eac dhone rihtwisan Iacobum h['i] ascufon of dham temple, and acwealdon, and ehtnysse on dha odhre apostolas setton. Seo Godes geladhung, the on dhaere byrig, aefter Cristes dhrowunge, under tham rihtwisan Iacobe drohtnigende waes, ferde eal samod of dhaere byrig to anre w['i]c widh dha ['e]['a] Iordanen; fordhan dhe him com to Godes h['ae]s, thaet hi sceoldon fram dhaere m['a]nfullan stowe faran, aerdham dhe seo wracu come. God dha oncneow thaet dha Iudeiscan nanre d['ae]dbote ne gymdon, ac m['a] and m['a] heora m['a]ndaeda geyhton: sende him dha to Romanisc folc, and h['i] ealle fordyde.

Uespasianus hatte se casere, dhe on dham dagum geweold ealles middangeardes cynedomes. S['e] asende his sunu Titum to oferwinnenne dha earman Iudeiscan. Tha gel['a]mp hit swa thaet h['i] waeron gesamnode binnan dhaere byrig Hierusalem, six hund dhusend manna, swylce on anum cwearterne beclysede; and h['i] wurdon dha utan ymbsette mid Romaniscum here swa lange thaet dhaer fela dhusenda mid hungre wurdon acwealde; and for dhaere menigu man ne mihte h['i] bebyrigan, ac awurpon {404} dha l['i]c ofer dhone weall. Sume dheah for maeiglicre sibbe h['i] bebyrigan woldon, ac h['i] hraedlice for maegenleaste swulton. Gif hwa hwaet lytles aeniges bigwistes him sylfum gearcode, him scuton sona to reaferas, and dhone mete him of dham mudhe abrudon. Sume h['i] cuwon heora gesc['y], sume heora haetera, sume streaw, for dhaere micclan angsumnysse dhaes hatan hungres. Hit nis na gedafenlic thaet we on dhisum halgan godspelle ealle dha sceamlican yrmdhu gereccan the gelumpon dham ymbsettum Iudeiscum, aerdhan dhe hi on hand g['a]n woldon. Weardh dha se maesta dael dhaera arleasra mid tham bysmerlicum hungre adyd, and tha lafe dhaes hungres ofsloh se Romanisca here, and dha burh grundlunga towurpon, swa thaet dhaer ne bel['a]f st['a]n ofer st['a]ne, swa swa se Haelend ['ae]r mid wope gew['i]tegode. Thaera cnapena dhe binnan syxtyne geara ylde waeron, hund-nigontig dhusenda h['i] tosendon to gehwylcum leodscipum to dheowte, and on dham earde ne bel['a]f nan dhing dhaes awyrgedan cynnes. Seo burh weardh sydhdhan on odhre st['o]we getimbrod, and mid dham Sarasceniscum gesett.

Se Haelend geswutelode for hwilcum intingan dheos tostencednys thaere byrig gelumpe, dhadha h['e] cwaedh, "Fordhan the dhu ne oncneowe dhone timan dhinre geneosunge." He geneosode dha buruhware dhurh his menniscnysse, ac h['i] naeron his gemyndige, nadhor ne dhurh lufe ne thurh ege. Be dhaere gymeleaste spraec se witega mid ceorigendre stemne, dhus cwedhende, "Storc and swalewe heoldon dhone timan heora to-cymes, and this folc ne oncneow Godes d['o]m." Drihten cwaedh to dhaere byrig, "Gif thu wistest hwaet the toweard is, thonne weope dhu mid me. Witodlice on dhisum daege thu wunast on sibbe, ac dha toweardan wraca sind nu bediglode fram dhinum eagum." Seo buruhwaru waes wunigende on woruldlicere sibbe, thatha heo orsorhlice waes underdheodd flaesclicum lustum, and hwonlice h['o]gode ymbe dha toweardan yrmdha, dhe hyre dha-gyt bediglode waeron. Gif heo dhaere yrmdhe forewittig waere, ne mihte heo mid orsorgum mode dhaere gesundfulnysse andweardes lifes brucan.

{406} Drihten adraefde of dham temple dha c['y]pmen, thus cwedhende, "Hit is awriten, thaet min h['u]s is gebed-h['u]s, and ge hit habbadh gedon sceadhum to screafe." Thaet tempel waes Gode gehalgod, to his dhenungum and lofsangum, and to gebedum dham geleaffullum; ac dha gytsigendan ealdor-biscopas gedhafedon thaet dhaer cyping binnan gehaefd waere. Drihten, dhadha he thaet unriht geseah, he worhte ['a]ne swipe of r['a]pum, and h['i] ealle mid gebeate ['u]t-ascynde. Theos todraefednys getacnode dha toweardan toworpennysse dhurh thone Romaniscan here, and se hryre gel['a]mp swydhost thurh gyltas dhaera ealdor-biscopa dhe, binnan dham temple wunigende, mid gehywedre halignysse thaes folces l['a]c underfengon, and dhaera manna ehton dhe butan lace thaet tempel gesohton. Hwaet waes thaet tempel buton swylce sceadhena scraef, thatha dha ealdor-biscopas mid swylcere gytsunge gefyllede waeron, and dha leaslican ceapas binnan dham Godes huse gedhafedon? Hit is on odhrum godspelle awriten, thaet dhaer saeton myneteras, and dhaer waeron gecype hrydheru, and sc['e]p, and culfran. On dham dagum, aefter gesetnysse dhaere ealdan ['ae], man offrode hrydheru, and sc['e]p, and culfran, for getacnunge Cristes dhrowunge: dha tihte seo gitsung tha sacerdas thaet man dhillic orf thaer to ceape haefde, gif hw['a] feorran come, and wolde his l['a]c Gode offrian, dhaet h['e] on gehendnysse to bicgenne gearu haefde. Drihten dha adraefde dhillice cypan of dham halgan temple, fordhan dhe hit naes to nanum ceape araered, ac to gebedum.

"Him dha to genealaehton blinde and healte, and he hi gehaelde, and waes laerende thaet folc daeghwomlice binnan dham temple." Se mildheorta Drihten, dhe laet scinan his sunnan ofer dha rihtwisan and unrihtwisan gelice, and sent renas and eordhlice waestmas g['o]dum and yfelum, nolde ofteon his lare tham dhwyrum Iudeiscum, fordhan dhe manega waeron g['o]de betwux tham yfelan, the mid dhaere lare gebeterode waeron, theah dhe dha thwyran hyre widhcwaedon. H['e] eac mid wundrum dha lare getrymde, thaet dha gecorenan dhy geleaffulran waeron: and dha widhercorenan nane beladunge nabbadh, fordhan dhe h['i] ne {408} dhurh godcunde tacna, ne thurh l['i]flice lare, tham sodhfaestan Haelende gelyfan noldon. Nu cwydh se eadiga Gregorius, thaet heora toworpennys haefdh sume gelicnysse to gehwilcum thwyrlicum mannum, the blissiadh on yfel-daedum, and on dham wyrstan dhingum faegniadh. Swilcera manna besargadh se mildheorta Drihten daeghwomlice, sedhe dha tha losigendlican buruhware mid tearon bem['ae]nde. Ac gif h['i] oncneowon dha genidherunge the him onsihdh, h['i] mihton h['i] sylfe mid sarigendre stemne heofian.

Sodhlice dhaere losigendlican sawle belimpdh thes aefterfiligenda cwyde, "On dhysum daege thu wunast on sibbe, ac seo towearde wracu is nu bediglod fram dhinum eagum." Witodlice seo dhwyre sawul is on sibbe wunigende on hire daege, thonne heo on gewitendlicere tide blissadh, and mid wurdhmyntum bidh up-ahafen, and on hwilwendlicum bricum bidh ungefoh, and on flaesclicum lustum bidh tolysed, and mid nanre fyrhte thaes toweardan wites ne bidh geegsod, ac bedygeladh hire sylfre dha aefterfiligendan yrmdha; fordhan gif heo embe dha smeadh, thonne bidh seo woruldlice bliss mid thaere smeagunge gedrefed. Heo haefdh dhonne sibbe on hire daege, dhonne heo nele dha andweardan myrhdhe gew['ae]can mid n['a]nre care thaere toweardan ungesaeldhe, ac gaedh mid beclysedum eagum to dham witnigendlicum fyre. Seo sawul dhe on dhas wisan nu drohtnadh, heo is to geswencenne dhonne dha rihtwisan blissiadh; and ealle dha ateorigendlican dhing, the heo nu to sibbe and blisse taladh, beodh hire dhonne to byternysse and to ceaste awende; fordhan dhe heo micele sace widh h['i] sylfe haefdh, hw['i] heo dha genidherunge, dhe heo dhonne dholadh, nolde aer on life mid aenigre carfulnysse foresceawian. Be dham is awriten, "Eadig bidh se man the symle bidh forhtigende; and sodhlice se heardmoda befyldh on yfel." Eft on odhre stowe mynegadh thaet halige gewrit, "On eallum dhinum weorcum beo dhu gemyndig thines endenextan daeges, and on ecnysse dhu ne syngast."

Seo halige raeding cwydh, "Se tyma cymdh thaet dhine fynd dhe ymbsittadh mid ymbtrymminge, and dhe on aelce healfe {410} genyrwiadh, and to eordhan the astreccadh, and dhine bearn samod dhe on dhe sind." Thaera sawla fynd sind dha hellican gastas the besittadh thaes mannes fordhsidh, and his sawle, gif heo fyrenful bidh, to dhaere geferr['ae]dene heora agenre genidherunge mid micelre angsumnysse laedan willadh. Tha deoflu aeteowiadh thaere synfullan sawle aegdher ge hyre yfelan gedhohtas, and dha derigendlican spraeca, and dha m['a]nfullan daeda, and h['i] mid maenigfealdum dhreatungum geangsumiadh, thaet heo on dham fordhsidhe oncn['a]we mid hwilcum feondum heo ymbset bidh, and dheah n['a]n ut-faer ne gemet, hu heo dham feondlicum gastum odhfleon mage. To eordhan heo bidh astreht dhurh hire scylda oncnawennysse, dhonne se lichama the heo on leofode to duste bidh formolsnod. Hire bearn on deadhe hreosadh, dhonne dha ['u]nalyfedlican gedhohtas, dhe heo nu acendh, beodh on dhaere endenextan wrace eallunga toworpene, swa swa se sealm-sceop be dham gyddigende sang, "Nelladh ge getruwian on ealdormannum, ne on manna bearnum, on dham nis nan h['ae]l. Heora gast gewit, and h['i] to eordhan gehwyrfadh, and on dham daege losiadh ealle heora gedhohtas."

Sodhlice on dham godspelle fyligdh, "And h['i] ne forl['ae]tadh on dhe st['a]n ofer st['a]ne." Thaet dhwyre mod, thonne hit geh['y]pdh yfel ofer yfele, and thwyrnysse ofer thwyrnysse, hwaet dedh hit buton swilce hit lecge st['a]n ofer st['a]ne? Ac dhonne seo sawul bidh to hire witnunge gelaed, dhonne bidh eal seo getimbrung hire smeagunge toworpen; fordhan dhe heo ne oncneow dha t['i]d hire geneosunge. On manegum gemetum geneosadh se Aelmihtiga God manna sawla; hwiltidum mid lare, hwilon mid wundrum, hwilon mit untrumnyssum; ac gif heo dhas geneosunga forgymeleasadh, dham feondum heo bidh betaeht on hire geendunge, to ecere witnunge, tham dhe heo ['ae]r on life mid healicum leahtrum gehyrsumode. Thonne beodh dha hire witneras on dhaere hellican susle, dha dhe ['ae]r mid mislicum lustum hi to dham leahtrum forspeonon.

Drihten eode into dham temple, and mid swipe dha cypan ut-adraefde. Tha cypmen binnon dham temple getacnodon {412} unrihtwise l['a]reowas on Godes geladhunge. Dhaer waeron gecype oxan, and sc['e]p, and culfran, and thaer saeton myneteras. Oxa teoladh his hlaforde, and se lareow syldh oxan on Godes cyrcan, gif he begaedh his hlafordes teolunga, thaet is, gif he bodadh godspel his underdheoddum, for eordhlicum gestreonum, and na for godcundre lufe. Mid sceapum he mangadh, gif he dysigra manna herunga cepdh on arfaestum weorcum. Be swylcum cwaedh se Haelend, "Hi underfengon edlean heora weorca;" thaet is se hlisa idelre herunge, dhe him gecweme waes.

Se l['a]reow bidh culfran cypa, the nele dha gife, dhe him God forgeaf butan his geearnungum, odhrum mannum butan sceattum nytte d['o]n; swa swa Crist sylf taehte, "Butan ceape ge underfengon dha gife, sylladh h['i] odhrum butan ceape." Se dhe mid gehywedre halignysse him sylfum teoladh on Godes geladhunge, and nateshw['o]n ne caradh ymbe Cristes teolunge, se bidh untwylice mynet-cypa getalod. Ac se Haelend todraefdh swylce cypan of his huse, dhonne h['e] mid genidherunge fram geferraedene his gecorenra h['i] totwaemdh.

"Min h['u]s is gebed-h['u]s, and ge hit habbadh ged['o]n sceadhum to scraefe." Hit get['i]madh forwel oft thaet dha dhwyran becumadh to micclum h['a]de on Godes geladhunge, and h['i] dhonne gastlice ofsleadh mid heora yfelnysse heora underdheoddan, dha dhe h['i] sceoldon mid heora benum gel['i]ffaestan. Hwaet sind dhyllice buton sceadhan? Anes gehwilces geleaffulles mannes m['o]d is Godes h['u]s, swa swa se apostol cwaedh, "Godes tempel is halig, thaet ge sind." Ac thaet m['o]d ne bidh na gebed-h['u]s, ac sceadhena scraef, gif hit forlysdh unscaedhdhignysse and bilewitnysse sodhre halignysse, and mid dhwyrlicum gedhohtum h['o]gadh odhrum dara.

"And he waes taecende daeghwomlice binnan dham temple." Crist laerde dha thaet folc on his andweardnysse, and he laerdh nu daeghwomlice geleaffulra manna m['o]d mid godcundre l['a]re smeadhancellice, thaet h['i] yfel forbugon and g['o]d gefremman. Ne bidh na fulfremedlic tham gelyfedan thaet h['e] yfeles geswice, buton h['e] g['o]d gefremme. Se eadiga Gregorius cwaedh, "Mine gebrodhru, ic wolde eow ane lytle race gereccan, seo maeig dhearle eower m['o]d getimbrian, gif ge mid gymene h['i] gehyran {414} wylladh. Sum aedhelboren mann waes on dhaere scire Ualeria, se waes geh['a]ten Crisaurius, se waes swa micclum mid leahtrum afylled swa micclum swa h['e] waes mid eordhlicum welum gewelgod. He waes todhunden on modignysse, and his flaesclicum lustum underdheod, and mid ungefohre gytsunge ontend. Ac dhadha God gemynte his yfelnysse to geendigenne, dha weardh h['e] geuntrumod, and to fordhsidhe gebroht. Tha on dhaere ylcan tide the h['e] geendian sceolde, dha beseah h['e] up, and stodon him abutan swearte gastas, and mid micclum dhreate him onsigon, thaet h['i] his sawle on dham fordhsidhe mid him to hellicum clysungum gegripon. He ong['a]nn dha bifian and bl['a]cian, and ungefohlice swaetan, and mid micclum hreame fyrstes biddan, and his sunu Maximus, dhone ic geseah munuc sydhdhan, mid gedrefedre stemne clypode, and cwaedh, Min cild, Maxime, gehelp min; onfoh me on dhinum geleafan: naes ic dhe derigende on aenigum dhingum. Se sunu dha Maximus mid micclum heofe gedrefed, him to c['o]m. H['e] wand tha swa swa wurm; ne mihte gedholian tha egeslican gesihdhe dhaera awyrgedra gasta. H['e] wende hine to wage, dhaer hi him aetwaeron; he wende eft ongean, thaer h['e] h['i] funde. Thadha h['e] swa swidhe geancsumod his sylfes ['o]rwene waes, dha hrymde h['e] mid micelre stemne, and dhus cwaedh, Laetadh me fyrst odh to merigen, huru-dhinga fyrst odh to merigen: ac mid dhisum hreame dha blacan fynd tugon dha sawle of dham lichaman, and aw['e]g gelaeddon." Be dham is swutol, thaet seo gesihdh him weardh aeteowod for odhra manna beterunge, na for his agenre. La hwaet fremode him, dheah dhe h['e] on fordhsidhe tha sweartan gastas gesawe, dhonne he ne moste thaes fyrstes habban dhe he gewilnode? Ac uton we beon carfulle, thaet ure tima mid ydelnysse ['u]s ne losige, and we dhonne to wel-daedum gecyrran willan, dhonne us se deadh to fordhsidhe gedhreatadh.

Thu, Aelmihtiga Drihten, gemiltsa us synfullum, and urne fordhsidh swa gefada, thaet we, gebettum synnum, aefter dhisum frecenfullum life, dhinum halgum geferlaehte beon moton. Sy dhe l['o]f and wuldor on ealra worulda woruld. Amen.

{403} THE ELEVENTH SUNDAY AFTER PENTECOST.

Cum adpropinquaret Jesus Hierusalem: et reliqua.

"On a time Jesus was going to Jerusalem: when he came near to the city and saw it, he wept over it," etc.

Gregory the expounder said, that Jesus bewailed the overthrow of the city, which happened after his passion, in vengeance of their crimes, because they would sinfully slay the heavenly Prince. He spake with weeping voice, not to the work-stones, nor to the building, but spake to the inhabitants, whom he bewailed with fatherly love, because he knew that their destruction was speedily to take place. A space of forty years the mercy of God left the cruel inhabitants for repentance of their crimes, but they cared for no penitence, but perpetrated greater crimes, so that they slew with stones Stephen, the first martyr of God, and beheaded James, the brother of John. The righteous James also they thrust from the temple, and slew, and raised persecution against the other apostles. The congregation of God which, after Christ's passion, was continuing in the city under the righteous James, went all together from the city to a village on the river Jordan; for God's command had come to them, that they should go from the wicked place, ere the vengeance came. God knew then that the Jews cared for no penitence, but more and more increased their crimes: he therefore sent to them the Roman people, and they ruined them all.

Vespasian the emperor was called, who in those days ruled the kingdom of the whole world. He sent his son Titus to conquer the miserable Jews. It then so happened that they were assembled within the city of Jerusalem, six hundred thousand men, enclosed as it were in a prison; and they were surrounded without by the Roman army so long that many thousands were killed by hunger; and they could not bury them by reason of the number, but cast the corpses over the {405} wall. Some, however, would bury them for the sake of kinship, but they soon died from weakness. If any one had provided any little sustenance for himself, robbers would suddenly rush on him, and pull the meat from his mouth. Some chewed their shoes, some their garments, some straw, for the great anguish of hot hunger. It is not fitting that we, in this holy gospel, recount all the shameful miseries which befell the besieged Jews before they would yield. The greater part of the wicked ones was then destroyed by the ignominious famine, and the Roman host slew the leavings of the famine, and razed the city to the ground, so that there remained not stone over stone, as Jesus had erewhile with weeping prophesied. Of boys who were within sixteen years of age, they sent ninety thousand to all nations in slavery, and in the country there remained nothing of the accursed race. The city was afterwards built in another place, and peopled with Saracens.

Jesus showed for what cause this dispersion of the city happened, when he said, "Because thou knewest not the time of thy visitation." He visited the inhabitants in his humanity, but they were not mindful of him, neither by love nor by fear. Of that heedlessness the prophet spake with lamenting voice, thus saying, "The stork and the swallow keep the time of their coming, and this people knew not the doom of God." The Lord said to the city, "If thou knewest what is to befall thee, then wouldst thou weep with me. Verily on this day thou dwellest in peace, for the vengeances to come are now hidden from thine eyes." The inhabitants were dwelling in worldly peace, while they were heedlessly subservient to fleshly lusts, and little thought of the miseries to come, which were yet hidden from them. If they had been foreknowing of that misery, they could not with heedless mind have enjoyed the prosperity of the present life.

{407} The Lord drove the chapmen from the temple, thus saying, "It is written, that my house is a house of prayer, and ye have made it a den for thieves." The temple was hallowed to God, for his services, and songs of praise, and prayers of the faithful; but the covetous high-priests allowed chapping to be held therein. The Lord, when he saw that wickedness, made a scourge of ropes, and with beating hurried them all out. This dispersion betokened the future destruction by the Roman army, and the ruin happened chiefly through the sins of the high-priests, who, dwelling within the temple, with pretended holiness received the people's offerings, and persecuted those men who sought the temple without offerings. What was that temple but, as it were, a den of thieves, when the chief priests were filled with such covetousness, and allowed false bargains within the house of God? It is written in another gospel, that there sat moneyers, and there were oxen for sale, and sheep, and doves. In those days, according to the institute of the old law, they offered oxen, and sheep, and doves, in token of Christ's passion: then covetousness stimulated the priests to have such animals there for sale, that, if any one came from afar, and would offer his gift to God, he might have it ready at hand to buy. The Lord then drove such chapmen from the holy temple, because it was not raised for any trading, but for prayers.

"Then the blind and the halt drew near unto him, and he healed them, and was teaching the folk daily within the temple." The merciful Lord, who lets his sun shine over the righteous and unrighteous alike, and sends rains and earthly fruits to the good and evil, would not withdraw his instruction from the perverse Jews, because many were good among the evil, who were bettered by that instruction, although the perverse opposed it. He also confirmed his instruction by miracles, that the chosen might be the more believing: and the rejected shall have no excuse, because they neither by divine {409} signs, nor by vital lore, would believe in the true Saviour. Now the blessed Gregory says, that their desolation has some likeness to all perverse men, who exult in evil deeds, and rejoice in the worst things. Such men the merciful Lord bewails daily, who then the perishing townsfolk with tears bemoaned. But if they knew the condemnation that hangs over them, they would themselves lament with sorrowing voice.