Chapter XVIII: K=l. Sept (5)

"Eadige beodh tha gesibsuman, fordhan dhe h['i] beodh Godes bearn gec['i]gede." On sibbe is fulfremednyss thaer dhaer n['a]n dhing ne thwyradh: fordhi synd tha gesibsuman Godes bearn, fordhan dhe n['a]n dhing on him ne widheradh ongean God. Gesibsume sind tha on him sylfum, dhe ealle heora modes styrunga mid gesceade gel['o]giadh, and heora flaesclican gewilnunga gewyldadh swa thaet h['i] sylfe beodh Godes rice. Dheos is seo sib dhe is forgyfen on eordhan tham mannum the beodh g['o]des willan. God ure Faeder is gesibsum; witodlice fordhi gedafenadh tham bearnum thaet hi heora Faeder geefenlaecon.

"Eadige beodh dha dhe tholiadh ehtnysse for rihtwisnysse, fordhan dhe heora is heofonan rice." Fela sind dha dhe ehtnysse dholiadh for mislicum intingum, swa swa dodh mannslagan, and sceadhan, and gehwilce fyrnfulle; ac seo ehtnys him ne becymdh to n['a]nre eadignysse; ac seo ehtnys ana the bidh for rihtwisnysse gedholod becymdh to ecere eadignysse. Nis to ondr['ae]denne dhwyrra manna ehtnys, ac m['a] to fordhyldigenne, {554} swa swa Drihten to his leorning-cnihtum cwaedh, "Ne ondraede ge eow dha dhe eowerne lichaman ofsleadh, fordhan dhe h['i] ne magon eowre sawle ofslean, ac ondraedadh God, dhe maeg aegdher ge sawle ge lichaman on helle-susle ford['o]n." Ne sceole we dheah tha dhwyran to ure ehtnysse gremian, ac swidhor, gif h['i] astyrede beodh, mid rihtwisnysse gestillan. Gif hi dhonne thaere ehtnysse geswycan nelladh, selre ['u]s bidh thaet we ehtnysse dholion thonne we riht forlaeton.

Eahta eadignyssa synd on thisum godspelle geendebyrde; is dheah gyt an cwyde baeftan, dhe is gedhuht swilce he sy se nygodha staepe, ac he sodhlice belimpdh to dhaere eahteodhan eadignysse, fordhan dhe hi butu sprecadh be ehtnysse for rihtwisnysse and for Criste. Tha eahta eadignyssa belimpadh to eallum geleaffullum mannum, and se aeftemysta cwyde, theah dhe he synderlice to tham apostolum gecweden waere, belimpdh eac to eallum Cristes limum, fordhan dhe h['e] nis se nygodha, ac fyligdh thaere eahteodhan eadignysse, swa swa we ['ae]r saedon. Se Haelend cwaedh, "Eadige ge beodh thonne man eow wyrigdh, and eower eht, and aelc yfel ongean eow sprecdh leogende for me." Se bidh eadig and gesaelig the for Criste dholadh wyriunge and hospas fram leasum licceterum, fordhan dhe seo lease wyriung becymdh tham rihtwisum to eadigre bletsunge.

"Blissiadh and faegniadh, fordhan dhe eower m['e]d is menigfeald on heofonum." Geleaffullum gedafenadh thaet hi wuldrion on gedrefednyssum, fordhan dhe seo gedrefednys wyrcdh gedhyld, and thaet gedhyld af['a]ndunge, and seo af['a]ndung hiht. Se hiht sodhlice ne bidh naefre gescynd, fordhan the Godes lufu is ag['o]ten on urum heortum thurh dhone Halgan Gast, sedhe us is forg['i]fen. Be thisum cwaedh se apostol Iacobus, "Eala ge mine gebrodhra, wenadh eow aelcere blisse, thonne ge beodh on mislicum costnungum, fordhan the seo af['a]ndung eowres geleafan is miccle deorwurdhre thonne gold the bidh dhurh fyr af['a]ndod." Eft cwydh thaet halige gewrit, "Laemene fatu beodh on ofne af['a]ndode, and rihtwise menn on gedrefednysse heora costnunge." Be thisum cwaedh eac se Haelend on odhre {556} stowe to his leorning-cnihtum, "Gif dhes middangeard eow hatadh, wite ge thaet h['e] me hatode ['ae]r eow; and gif h['i] min ehton, thonne ehtadh hi eac eower." Crist sylf waes fram arleasum mannum acweald, and swa eac his leorning-cnihtas and martyras; and ealle dha dhe gewilniadh arfaestlice to drohtnigenne on geleaffulre geladhunge, h['i] sceolon ehtnysse dholian, odhdhe fram ungesewenlicum deofle odhdhe fram gesewenlicum arleasum deofles limum: ac thas hwilwendlican ehtnyssa oththe gedrefednyssa we sceolon mid gefean for Cristes naman gedhafian, fordhan dhe he thus behet eallum gedhyldigum, "Blissiadh and faegniadh, efne eower m['e]d is menigfeald on heofonum."

We mihton dhas halgan raedinge menigfealdlicor trahtnian, aefter Augustines smeagunge, ac us twynadh hwaedher ge magon maran deopnysse dhaeron thearflice tocnawan; ac uton biddan mid inweardre heortan thone Aelmihtigan Wealdend, sedhe ['u]s mid menigfealdre maersunge ealra his halgena nu to-daeg geblissode, thaet he us getidhige genihtsumnysse his miltsunge thurh heora menigfealdan thingraedena, thaet we on ['e]cere gesihdhe mid him blission, swa swa we nu mid hwilwendlicere thenunge h['i] wurdhiadh.

Sy wuldor and l['o]f Haelendum Criste, sedhe is anginn and ende, Scyppend and Alysend ealra halgena, mid Faeder and mid Halgum Gaste, ['a] on ecnysse. Amen.

NOVEMBER I.

THE NATIVITY OF ALL SAINTS.

Holy doctors have counselled that the faithful church should celebrate and piously solemnize this day to the honour of ALL SAINTS; because they could not appoint a festival separately for each of them, nor to any man in the present life are the names of all of them known, as John the Evangelist wrote in his ghostly vision, thus saying, "I saw so great a multitude as no man may number, of all nations and of every tribe, standing before the throne of God, all clad in white garments, holding palm-twigs in their hands, and they sung with a loud voice, Salvation be to our God who sitteth on his throne. And all the angels stood around his throne, and bowed down to God, thus saying, Be to our God blessing and brightness, wisdom and thanksgiving, honour and strength, for ever and ever. Amen."

God's saints are angels and men. Angels are spirits without body. These the Almighty Ruler created in great fairness, for his own praise, and to the glory and honour of his majesty for ever. Of these we fear to speak much, because for God alone is it to know how their invisible nature continues, without any pollution or decay, in eternal purity. Nevertheless we know from holy writings, that there are nine hosts {541} of angels existing in heavenly majesty, who never committed any sin. The tenth host perished through pride, and were turned into accursed spirits, and driven from heavenly joy into hell-torment.

But some of those holy spirits, who continued with their Creator, come sent to us, and announce future things. Some of them, by God's direction, work signs and frequently miracles in the world. Some of them are chiefs set over other angels for the fulfilment of the divine mysteries. Through some God establishes and decides his dooms. Some are so closely associated with God, that no others are between them, and they are then burning in so much greater love, as they more clearly behold the brightness of God. Now is this day piously hallowed to these angels, and also to those holy men, who through great excellences have thriven to God from the beginning of the world. Of these were first the patriarchs, religious and glorious men in their lives, the fathers of the prophets, whose memory shall not be forgotten, and their names shall last for ever, because they were acceptable to God through faith, and righteousness, and obedience. These were followed by the chosen company of prophets: they held speech with God, and to them he manifested his secrets, and enlightened them with the grace of the Holy Ghost, so that they knew the things to come, and announced them in prophetic song. Verily the chosen prophets by many signs and foretokens were in their lives illustrious. They healed the sickness of men, and the bodies of dead men they raised to life. They also, for the people's perversity, withdrew the showers of heaven, and again in mercy permitted them. They bewailed the people's sins, and their punishment prevented on themselves. Christ's humanity, and his passion, and resurrection, and ascension, and the great doom, instructed by the Holy Ghost, they prophesied.

In the New Testament John the Baptist stept forth, who {543} with prophecy preached the advent of Christ, and also with his finger pointed him out. "Among the children of women there hath arisen no greater man than is John the Baptist." With these champions of God accords the twelvefold number of Christ's apostles, whom he himself chose for his disciples, and instructed them in right belief and true doctrine, and set them as teachers to all nations, so that the sound of their preaching went over all the earth, and their words came to the boundaries of the whole world. To these twelve apostles said the Almighty Jesus, "Ye are the light of the world: let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Ye are my friends, and I make known unto you whatsoever I have heard from my Father." Verily the Lord gave power to his twelve apostles to work the same wonders which he himself performed in the world. And whatsoever they bind on earth, that shall be bound in heaven; and whatsoever they unbind on earth, that shall be unbound in heaven. He also promised them with a true promise, that at the great doom they shall be sitting on twelve judgement-seats, to judge all men who have ever received life in the body.

After the apostolic company we honour the steadfast band of God's martyrs, who through divers torments courageously imitated the passion of Christ, and through martyrdom passed to the realm on high. Some of them were slain with weapons, some burned in flame, others beaten with scourges, others transfixed with stakes, some slain on the cross, some sunk in the wide sea, others flayed alive, others torn with iron claws, some overwhelmed with stones, some afflicted with winterly cold, some slain by hunger, some with hands and feet cut off, as a spectacle to people, for their faith and the holy name of Jesus Christ. These are the triumphant friends of God, who despised the behests of those criminal princes, and now they are glory-crowned with the triumph {545} of their sufferings in eternal joy. They might be slain bodily, but they could not by any torments be turned from God. Their hope was filled with immortality, though before men they were tormented. They were for a short time afflicted, and lastingly comforted, for God tried them as gold in a furnace, and he found them worthy of him, and as holy offerings received them into his heavenly kingdom.

After the persecution of the cruel kings and princes had ceased, in the peaceful condition of God's church, there were holy priests thriving to God, who with true doctrine and holy examples ever inclined the men of the people to God. Their minds were pure, and filled with cleanness, and with clean hands they served God Almighty at his altar, celebrating the holy mystery of Christ's body and his blood. They likewise offered themselves a living sacrifice to God, without blemish or admixture of perverse work. They delivered God's doctrine to their followers, as an imperishable revenue, and with chastisement, and prayer, and great care inclined them to the way of life, and for no awe of the world refrained from preaching God's law; and though they felt not the sword's edge, yet, through the merits of their lives, are they not deprived of martyrdom, for martyrdom is not effected by bloodshed only, but also by abstinence from sins, and by the observance of God's commandments.

This is followed by the life and extraordinary knowledge of anchorites. These dwelling in the waste, trampled with stern mind and rigid life on worldly delicacies and luxuries. They fled from the sight and praise of worldly men, and, crouching in miserable caves or huts, associated with beasts, accustomed to angelic speeches, were shining in great wonders. To the blind they gave sight, gait to the halt, hearing to the deaf, speech to the dumb. Devils they overcame and drove away, and through God's might raised the dead. The book which is called Vitae Patrum speaks manifoldly {547} concerning the lives of these anchorites, and also of common monks, and says that there were many thousands of them living wonderfully everywhere in the deserts and in monasteries, but yet especially in Egypt. Some of them lived on fruit and herbs, some by their own labour, some were served by angels, some by birds, until angels afterwards by an easy death bore them to God.

O thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost, maiden before conception, maiden in conception, maiden after conception, great is thy glory on this festival among the beforesaid saints; because through thy pure childbirth holiness and heavenly honours came to them all. We speak of the heavenly queen, as is usual, according to her womanhood, yet all the faithful church confidently sing of her, that she is exalted and raised above the hosts of angels to the glorious throne. Of no other saints is it said, that any of them is raised above the hosts of angels, but of Mary alone. She manifested by her example the heavenly life on earth, for maidenhood is of all virtues queen, and the associate of the heavenly angels. The example and footsteps of this maiden were followed by an innumerable body of persons in maidenhood, living in purity, renouncing marriage, attaching themselves to the heavenly bridegroom Christ with steadfast mind and holy converse, and with wide garments, to that degree, that very many of them suffered martyrdom for maidenhood, and so with twofold victory went glorious to the heavenly dwelling-places.

To all these beforesaid saints, that is, angels and God's chosen men, is the honour of this day celebrated in the faithful church, in honour to them and in aid to us, that we, through their intercession, may be with them associated. May the merciful Lord grant us this, who redeemed them all and us with his precious blood from the devil's thraldom. We should, on this great festival, complete, with holy prayers {549} and hymns, whatsoever we on other festivals of the whole circuit of the year have, through human weakness, less perfectly performed, and carefully cogitate that we may come to the eternal festival.

GOSPEL.

Videns Jesus turbas ascendit in montem: et reliqua.

The holy gospel, that has just now been read before you, accords greatly with this festival, for it sets forth in order the eight beatitudes, which have brought the holy to heavenly honours.

Matthew wrote in this day's gospel, that Jesus at a certain time "saw a great multitude following him; then he went up on a mount. When he sat his disciples approached him, and he opened his mouth, and taught them, thus saying, Blessed are the spiritual poor," etc.

The wise Augustine expounded this gospel, and said, that the mount which Jesus ascended betokens the high commandments of true Righteousness: the less commandments were appointed for the Jewish folk. One God, nevertheless, appointed, through his holy prophets, the less commandments to the Jewish nation, which was yet bound by fear; and he appointed, through his own Son, the greater commandments for the christian folk, whom he with true love came to redeem. He taught sitting: that belongs to the dignity of teachership. His disciples approached him, that they might be nearer bodily, who with mind approached to his commandments. Jesus opened his mouth. Verily he opened his mouth to the evangelic lore, who in the old law was wont to open the mouths of the prophets. Yet the opening of his mouth betokens the deep speech which he then drew forth. He said, "Blessed are the spiritual poor, for of them is the kingdom of heaven." Who are the spiritual poor but the humble, who have awe of God, and have no {551} arrogance? Awe of God is the beginning of wisdom, and pride is the beginning of every sin. Many are poor through indigence, and not in their spirit, because they desire to have much. There are also other poor, not through indigence but in spirit, because they are, according to the apostolic saying, "As having nought and possessing all things." In this way Abraham was poor, and Jacob, and David, who, raised on his throne, showed himself poor in spirit, thus saying, "I truly am poor and needy." The proud rich are not needy through indigence nor in spirit, for they are enriched with possessions and swelled up in mind. Poor through indigence and in spirit are those perfect monks, who for God so completely forsake all things, that they will not have their own bodies in their power, but live by direction of their ghostly teacher; and therefore as much as they here for God continue in indigence, so much will they be hereafter enriched in the glory to come.

"Blessed are the meek, for they shall possess the land." They are meek and gentle, who withstand not the evil, but with their goodness overcome the evil: they shall have the land of which the psalmist spake, "Lord, thou art my hope: be my portion in the earth of the living." The earth of the living is the stability of the eternal country, in which the soul rests as the body does on earth. That country is the rest and life of the chosen saints.

"Blessed are they who mourn, for they shall be comforted." They are not blessed who mourn for calamities or losses of transitory comforts; but they are blessed who bewail their sins, for the Holy Ghost will comfort them, who grants forgiveness of all sins, who is called Paraclete, that is Comforter, because he comforts the hearts of the penitent by his grace.

"Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirsty {553} after righteousness who joyfully hears God's commandments and more joyfully by works fulfils them: he will then be filled with the meat of which the Lord spake, "My meat is, that I work my Father's will, that is righteousness." Then may he say with the psalmist, "Lord, I will appear with righteousness in thy sight, and I shall be filled, then will thy glory be manifested."

"Blessed are the merciful, for they shall get mercy." Blessed are they who help miserable men through mercy, for they shall be so rewarded that they themselves shall be redeemed from misery.

"Blessed are the clean of heart, for they shall see God himself." Foolish are they who desire to see God with fleshly eyes, when he will be seen with the heart; but it is to be cleansed from sins, that it may see God. So as earthly light cannot be seen but with clean eyes, so also God cannot be seen but with a clean heart.

"Blessed are the peaceful, for they shall be called children of God." In peace there is perfectness where nothing thwarts: therefore are the peaceful children of God, because nothing in them is adverse to God. Peaceful are they in themselves, who order all the perturbations of their mind with reason, and govern their fleshly desires so that they are themselves God's kingdom. This is the peace which is given on earth to those men who are of good will. God our Father is peaceful; verily therefore it befitteth the children to imitate their Father.

"Blessed are they who suffer persecution for righteousness, for theirs is the kingdom of heaven." Many are they who suffer persecution for divers causes, so as murderers do, and robbers and all criminals; but to them persecution leads to no beatitude; but the persecution only which is suffered for righteousness leads to everlasting beatitude. The persecution of perverse men is not to be dreaded, but rather {555} to be patiently borne, as the Lord said to his disciples, "Fear not those who slay your body, for they cannot slay your soul, but dread God, who can fordo both soul and body in hell-torment." Yet should we not irritate the perverse to persecute us, but rather, if they be provoked, still them with righteousness. But if they will not cease from persecution, better will it be for us to suffer persecution than to forsake the right.

Eight beatitudes are set forth in this gospel; but there is yet one sentence remaining, which seems as though it were the ninth step, but it truly belongs to the eighth beatitude, for they both speak of persecution for righteousness and for Christ. The eight beatitudes belong to all believing men, and the last sentence, though it was particularly said to the apostles, belongs also to all members of Christ, for it is not the ninth, but follows the eighth beatitude, as we before said. Jesus said, "Blessed are ye when men curse you, and persecute you, and lying speak every evil against you for me." He will be blessed and happy who for Christ suffers malediction and insults from false hypocrites, because false malediction becomes a blessed benediction to the righteous.

"Rejoice and be glad, for your meed is manifold in heaven." It befits the faithful to glory in tribulations, for tribulation works patience, and patience trial, and trial hope. But hope is never confounded, because the love of God is poured into our hearts, by the Holy Ghost who is given to us. Of this spake the apostle James, "O ye my brothers, hope for yourselves every bliss, when ye are in divers temptations, for the trial of your faith is much more precious than gold which has been tried by fire." Again, holy writ says, "Vessels of clay are tried in a furnace, and righteous men in the affliction of their temptation." Of these said Jesus also {557} in another place to his disciples, "If this world hate you, know ye that it hated me before you; and if they persecuted me, then will they also persecute you." Christ himself was slain by impious men, and so also his disciples and martyrs; and all those who desire to live religiously in the faithful church shall suffer persecution, either from the invisible devil or from visible impious limbs of the devil: but these transitory persecutions or tribulations we should with joy undergo for Christ's name, because he has thus promised to all the patient, "Exult and rejoice, behold your meed is manifold in heaven."

We might more elaborately expound this holy text, according to the interpretation of Augustine, but we doubt whether ye can accurately judge of greater deepness therein; but let us with inward heart pray to the Almighty Ruler, who has gladdened us to-day with the manifold celebration of all his saints, that he grant us abundance of his mercy through their manifold intercessions, so that we ever in their sight may rejoice with them, as we now with transitory service honour them.

Be glory and praise to Jesus Christ, who is the beginning and end, Creator and Redeemer of all saints, with Father and with Holy Ghost, ever to eternity. Amen.

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