Chapter II: K=l. D=ec (1)

NATALE S[=CI] ANDREAE APOSTOLI.

Ambulans Iesus juxta mare Galileae: et reliqua.

Crist on sumere tide ferde widh thaere Galileiscan s['ae], and geseah twegen gebrodhra, Simonem, se waes gec['i]ged Petrus, and his brodhor Andream: et reliqua.

Swa swa h['i] ['ae]r mid nette fixodon on s['ae]licum ydhum, swa dyde Crist thaet h['i] sidhdhan mid his heofonlican l['a]re manna sawla gefixodon; fordhan dhe h['i] aetbrudon folces menn fram flaesclicum lustum, and fram woruldlicum gedwyldum to stadholfaestnysse lybbendra eordhan, thaet is to dham ecan edhle, be dham cwaedh se witega thurh Godes Gast, "Ic asende mine fisceras, and h['i] gefixiadh h['i]; mine huntan, and h['i] huntiadh h['i] of aelcere dune and of aelcere hylle." Fisceras and ungetogene menn geceas Drihten him to leorning-cnihtum, and h['i] swa geteah, thaet heora l['a]r oferst['a]h ealne woruld-wisdom, and h['i] mid heora bodunge caseras and cyningas to sodhum {578} geleafan gebigdon. Gif se Haelend gecure aet fruman getinge l['a]reowas, and woruldlice udhwitan, and dhyllice to bodigenne sende, thonne waere gedhuht swilce se sodha geleafa ne asprunge dhurh Godes mihte, ac of woruldlicere getingnysse. He geceas fisceras ['ae]rdhan dhe h['e] cure caseras, fordhan dhe betere is thaet se casere, thonne h['e] to Romebyrig becymdh, thaet he wurpe his cynehelm, and gecneowige aet dhaes fisceres gemynde, thonne se fiscere cneowige aet thaes caseres gemynde. Caseras h['e] geceas, ac dheah h['e] geendebyrde thone unspedigan fiscere aetforan dham rican casere. Eft sidhdhan h['e] geceas dha welegan; ac him waere gedhuht swilce h['i] gecorene waeron for heora aehtum, gif h['e] ['ae]r ne gecure thearfan. H['e] geceas sidhdhan woruldlice udhwitan, ac h['i] modegodon, gif he ['ae]r ne gecure tha ungetogenan fisceras.

Smeagadh nu h['u] Drihten mancynne aetbraed wuldor, thaet h['e] him wuldor forgeafe. H['e] aetbraed ['u]s ure idele wuldor, thaet h['e] us thaet ece forgeafe. Ne scealt dhu on dhe silfum wuldrian, ac, swa swa se apostol cwaedh, "Se dhe wuldrige wuldrige on Gode."

Petrus and Andreas, be Cristes haese, dhaerrihte forleton heora nett, and him fyligdon. Ne gesawon h['i] dha-gyt hine aenige wundra wyrcan, ne h['i] naht ne gehyrdon dha-gyt aet his mudhe be m['e]de thaes ecan edleanes, and h['i] dheah, aefter stemne anre haese, thaet thaet hi haefdon forgeaton. Fela Godes wundra we habbadh gehyred and eac gesewene; mid manegum swingelum gel['o]me we sind geswencte, and mid menigfealdum dheowracena teartnyssum gebregede, and swa-dheah we forseodh Godes haese, and him to l['i]fes wege fylian nelladh. Nu h['e] sitt on heofonum, mid thaere menniscnysse gescrydd the h['e] on dhisum l['i]fe gefette, and mynegadh ['u]s be ure gecyrrednysse, thaet we ure dheawas fram leahtrum symle claension, and be his bebodum gerihtlaecon. Eallunga h['e] underdheodde dheoda swuran his geoce, h['e] astrehte middangeardes wuldor, and mid gelomlaecendum hryrum nealaecunge his strecan domes geswuteladh, and swa-dheah ure modige m['o]d nele sylfwilles {580} forlaetan thaet thaet hit daeghwomlice forlyst neadunge. Mine gebrodhra, hwilcere tale mage we brucan on his dome, nu we nelladh bugan fram dhyssere andweardan woruld-lufe, thurh his beboda, ne we ne synd thurh his swingla gerihtlaehte.

W['e]n is thaet eower sum cwedhe to him sylfum on stillum gedhohtum, Hwaet forleton has gebrodhru, Petrus and Andreas, the for nean n['a]n dhing naefdon? ac we sceolon on thisum dhinge heora gewilnunge swidhor asmeagan thonne heora gestreon. Micel forlaet se dhe him sylfum n['a]n dhing ne gehylt. Witodlice we healdadh ure aehta mid micelre lufe, and dha dhing the we nabbadh we secadh mid ormaetre gewilnunge. Micel forl['e]t Petrus and Andreas, dhadha heora aegdher thone willan to haebbenne eallunga forl['e]t, and agenum lustum widhs['o]c. Cwydh nu sum mann, Ic wolde geefenlaecan tham apostolum, the ealle woruld-dhing forsawon, ac ic naebbe n['a]ne aehta to forlaetenne. Ac God sceawadh thaes mannes heortan, and na his aehta. Ne h['e] ne teldh h['u] miccle speda we on his lacum aspendon, ac cepdh mid h['u] micelre gewilnunge we dha l['a]c him geoffrion. Efne nu thas halgan c['y]pan, Petrus and Andreas, mid heora nettum and scipe him thaet ece l['i]f geceapodon.

Naefdh Godes rice n['a]nes wurdhes lofunge, ac bidh gelofod be dhaes mannes haefene. Heofonan rice waes alaeten thisum foresaedum gebrodhrum for heora nette and scipe, and eft sydhdhan dham rican Zache['o] to healfum daele his aehta, and sumere wudewan to ['a]num feordhlinge, and sumum menn to anum waeteres drence. Ic wene thaet thas word ne sind eow full cudhe, gif we h['i] openlicor eow ne onwreodh. "Zach['e]us waes sum rice mann, and cepte thaes Haelendes faer, and wolde geseon hwilc h['e] waere; ac he ne mihte for dhaere menigu dhe him mid ferde, fordhan dhe h['e] waes scort on waestme. Tha for['a]rn h['e] dham Haelende, and stah uppon an treow, thaet he hine geseon mihte. Crist dha beseah upp widh thaes rican, and cwaedh, Zach['e]e, st['i]h ardlice ad['u]n, fordhan dhe me gedafenadh thaet ic nu to-daeg the gecyrre. Zach['e]us dha swyftlice of dham treowe alihte, and hine blissigende underfeng." Thadha Zach['e]us Crist {582} geladhod haefde, dha ast['o]d he aetforan him, and him anmodlice to cwaedh, "Drihten, efne ic todaele healfne d['ae]l minra g['o]da dhearfum, and swa hwaet swa ic mid f['a]cne berypte, thaet ic wylle be feowerfealdum forgyldan." Drihten him to cwaedh, "Nu to-daeg is dhisum hirede hael gefremmed, fordhan dhe he is Abrahames ofspring. Ic com to secenne and to gehaelenne thaet the on mancynne losode." Tha haefde Zacheus beceapod heofonan rice mid healfum d['ae]le his aehta: dhone otherne dael he heold to dhy thaet h['e] wolde tham be feowerfealdum forgyldan, the h['e] ['ae]r unrihtlice bereafode.

Eft, "Aet sumum saele gesaet se Haelend binnan dham temple on Hierusalem, aetforan dham madhm-huse, and beheold h['u] thaet folc heora aelmyssan wurpon into dham madhm-huse, and dha fela rican brohton micele dhing. Tha com dhaer an earm wudewe, and geoffrode Gode aenne feordhling. Drihten dha cwaedh to his leorning-cnihtum, Ic secge eow to sodhan, thaet theos earme wydewe brohte maran l['a]c thonne aenig dhyssera riccra manna. H['i] ealle sealdon thone dael heora speda the him gedhuhte, ac dheos wydewe ealne hire bigleofan mid estfullum mode geoffrode." Tha haefde seo earme wudewe mid lytlum feo, thaet is, mid ['a]num feordhlinge, thaet ece l['i]f geceapod.

Se Haelend cwaedh on sumere stowe to his apostolum, "Sodh ic eow secge, Swa hw['a] swa syldh ceald waeter drincan anum thurstigan menn dhaera dhe on me gelyfadh, ne bidh his m['e]d forloren." Mine gebrodhra, scrutniadh nu dha mid h['u] w['a]clicum wurdhe Godes rice bidh geboht, and h['u] deorwurdhe hit is to geagenne. Se ceap ne maeg widh n['a]num sceatte beon geeht, ac h['e] bidh aelcum men gelofod be his agenre h['ae]fene.

We raedadh on Cristes acennednysse thaet heofonlice englas waeron gesewene bufan dham acennedan cilde, and h['i] dhisne l['o]fsang mid micclum dreame gesungon, "Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis:" thaet is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eordhan sibb dham mannum dhe synd g['o]des willan." Ne {584} bidh n['a]n l['a]c Gode swa gecweme swa se g['o]da willa. Gif hw['a] ne mage dhurhteon tha speda thaet h['e] gesewenlice l['a]c Gode offrige, h['e] offrige dha ungesewenlican, thaet is, se g['o]da willa, the dha eordhlican sceattas ['u]nwidhmetenlice oferstihdh. Hwaet is g['o]d willa buton g['o]dnys, thaet he odhres mannes ungelimp besargige, and on his gesundfulnysse faegnige, his freond na for middangearde, ac for gode lufige; his feond mid lufe forberan, n['a]num gebeodan thaet him sylfum ne licige, his nextan neode be his mihte gehelpan, and ofer his mihte wyllan? Hwaet is aenig l['a]c widh thisum willan, dhonne seo sawul h['i] sylfe Gode geoffradh on weofode hire heortan? Be dhisum cwaedh se sealm-scop, "In me sunt, Deus, uota tua, quae reddam laudationes tibi:" "God Aelmihtig, on me synd thine beh['a]t, tha ic dhe forgylde dhurh h['e]runga." Swilce h['e] openlice cwaede, Theah dhe ic naebbe dha uttran l['a]c dhe to offrigenne, ic gem['e]te swa-theah on me sylfum hwaet ic lecge on weofode thinre herunge; fordhan dha thu ne leofast be ['u]re sylene, ac dhu bist swidhor gegladod on offrunge ure heortan. Ne maeg dheos offrung beon on dhaere heortan dhe mid gytsunge odhdhe ['a]ndan gebysgod bidh, fordhan dhe h['i] dhwyriadh widh thone g['o]dan willan, and swa hradhe swa h['i] thaet m['o]d hreppadh, swa gewit se g['o]da willa: fordhi noldon tha halgan bydelas n['a]n dhing on dhyssere worulde mid gitsunge gewilnian, ne n['a]ne synderlice aehta habban, to dhy thaet h['i] mihton butan ['a]ndan inweardlice him betwynan lufian.

Witodlice dhas apostolas geseah se witega Isaias towearde, dhadha he thurh Godes Gast cwaedh, "Hwaet sind thas the her fleogadh swa swa wolcnu, and swa swa culfran to heora eh-dhyrlum?" Se witega h['i] geseah dha eordhlican haefene forseon, and mid heora mode heofonum genealaecan, and on lifes wordum genihtsumian, on wundrum sc['i]nan, and gec['i]gde h['i] culfran, and fleogende wolcnu. Ure eh-dhyrla sind ure eagan, thurh dha besceawadh ure sawul swa hwaet swa heo widhutan gewilnadh. Culfre is bilewite nyten, and fram geallan biternysse aelfremed. Sodhlice dha halgan apostolas waeron swilce {586} culfran aet heora eh-dhyrlum, dhadha h['i] n['a]n dhing on thisum middangearde ne gewilnodon, ac h['i] ealle dhing bilewitlice sceawodon, and naeron mid gecnyrdnysse aeniges reaflaces getogene to dham dhe hi widhutan sceawodon. Se dhe thurh reaflac gewilnadh dha dhing the h['e] mid his eagum widhutan sceawadh, se is glida, na culfre aet his eh-dhyrlum.

We habbadh nu dhyses godspelles traht be daele oferurnen, nu wylle we eow secgan dha get['a]cnunge dhaera feowera apostola namena, the Crist aet fruman geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus 'oncnawende,' Andreas 'dhegenlic,' Iacob is gecweden 'forscrencend,' and Iohannes 'Godes gifu:' thas get['a]cnunge sceal gehwilc cristen mann on his drohtnunge eallunga healdan. Petrus waes gec['i]ged Simon ['ae]r his gecyrrednysse, ac Crist hine gehet Petrus, thaet get['a]cnadh, 'oncnawende,' fordhan dhe he oncneow Crist mid sodhum geleafan, thadha he cwaedh, "thu eart Crist, dhaes lifigendan Godes Sunu." Untwylice se dhe God rihtlice oncnaewdh, and him gehyrsumadh, he hylt on his drohtnunge thyssera twegra namena get['a]cnunge. Gif he dhegenlice, for Godes naman, earfodhnysse forberdh, and werlice deofles costnungum widhstent, dhonne gefyldh h['e] on his dheawum Andrees get['a]cnunge, the is gereht 'dhegenlic.' Iacob is gecweden 'forscrencend,' and se bidh unleas forscrencend, the mid gleawnysse his flaesclican leahtras, and deofles tihtinge forscrencdh. Iohannes is gecweden 'Godes gifu.' Se bidh gelimplice Godes gifu gec['i]ged, the dhurh g['o]de geearnunga Godes gife begyt, to dhi thaet h['e] his beboda geornlice gefylle.

PASSIO EJUSDEM.

Se apostol Andreas, aefter Cristes dhrowunge, ferde to dham lande the is geh['a]ten Achaia, and dhaer bodade Drihtnes geleafan and middangeardes alysednysse dhurh his dhrowunge. Tha wolde Egeas, sum waelhreow dema, his bodunge adwaescan, and dha cristenan geneadian to dham deofellicum biggengum. Andreas {588} him cwaedh to, "The gedafenode, nu dhu manna dema eart, thaet thu oncneowe dhinne Deman, dhe on heofonum is, and hine wurdhodest, sedhe is sodh God, and dhin m['o]d awendest fram dham leasum godum." Egeas him andwyrde, "Eart dhu Andreas, the towyrpst ura goda tempel, and tihtst dhis mennisce to dhaere ydelan l['a]re dhe Romanisce ealdras awurpon, and adwaescan heton?" Andreas him andwyrde, "Romanisce ealdras gyt ne oncneowon Godes sodhfaestnysse, h['u] Godes Sunu to mannum c['o]m, and taehte thaet thas deofolgyld, the ge begadh, ne synd na godas, ac synd dha wyrstan deoflu, manncynna fynd, dhe thaet mannum taecadh h['u] hi dhone Aelmihtigan God gremion, and h['e] h['i] dhonne forl['ae]t, and se deofol h['i] gebysmradh swa lange, odhthaet h['i] gewitadh of heora lichaman scyldige and nacode, naht mid him ferigende buton synna anum." Egeas cwaedh, "Thas synd ydele word. Witodlice dha eower Haelend dhas w['o]rd bodade, tha gefaestnodon Iudei hine on rode gealgan." Andreas him andwyrde, "Eala gif dhu witan woldest thaere halgan rode gerynu, mid h['u] sceadwisre lufe manncynna Ealdor, for ure edstadhelunge thaere rode gealgan underfeng, na geneadod, ac sylfwilles." Egeas saede, "H['u]meta segst dhu sylfwilles, dhadha he waes belaewed, and be dhaera Iudeiscra bene, thurh dhaes ealdormannes cempan ahangen?" Andreas andwyrde, "Fordhi ic cwaedh sylfwilles, fordhan dhe ic waes samod mid him dhadha he fram his leorning-cnihte belaewed waes, and h['e] on ['ae]r his dhrowunge us fores['ae]de, and thaet he wolde on dham thriddan daege of deadhe arisan: cwaedh thaet he haefde mihte his sawle to syllenne, and mihte h['i] eft to onfonne." Egeas cwaedh, "Ic wundrige dhe snoterne wer, thaet dhu dhyssere l['a]re fylian wylt, swa h['u] swa hit gewurde, sylfwilles odhdhe neadunge, thaet h['e] on rode gefaestnod waere." Andreas him andwyrde, "Micel is dhaere rode gerynu, dha ic dhe geopenige, gif dhu me gehyran wylt." Egeas saede, "Hit ne maeg sodhlice beon ges['ae]d gerynu, ac wite." Andreas cwaedh, "Thaet sylfe wite thu ongytst beon gerynu mancynnes {590} edniwunge, gif dhu gedhyldelice me gehyran wylt." Egeas andwyrde, "Ic dhe gedhyldelice gehyre, ac gif dhu me ne gehyrsumast, dhu scealt onfon dhaere ylcan rode gerynu on dhe sylfum." Andreas him andwyrde, "Gif ic me ondrede thaere rode gealgan, thonne nolde ic dhaere rode wuldor bodian." Egeas saede, "Thin gewitlease spraec bodadh rode wite to wuldre, fordhan dhe dhu thurh dyrstignysse the ne ondraetst deadhes wite." Andreas andwyrde, "Na dhurh dyrstignysse, ac dhurh geleafan ic me ne ondraede deadhes wite. Rihtwisra manna deadh is deorwyrdhe, and synfulra manna deadh is forcudh." Egeas saede, "Buton dhu offrige l['a]c urum aelmihtigum godum, on dhaere ylcan rode dhe dhu herast ic dhe hate gewaehtne afaestnian." Andreas him cwaedh to, "Daeghwomlice ic offrige mine l['a]c dham Aelmihtigan Gode, sedhe ana is sodh God. Na hlowendra fearra flaesc, odhdhe buccena bl['o]d, ac ic offrige daeghwomlice on weofode thaere halgan rode thaet ungewemmede lamb, and hit dhurhwunadh ansund and cucu sydhdhan eal folc his flaesc et, and his bl['o]d drincdh." Egeas befr['a]n, "H['u] maeg thaet swa gewurdhan?" Andreas him andwyrde, "Gif dhu leornian wille h['u] thaet gewurdhan maege, thonne undernim dhu leorning-cnihtes h['i]w, thaet thu dhas gerynu leornian maege." Egeas saede, "Ic wille mid tintregum aet dhe ofgan dhises dhinges insiht." Se halga apostol andwyrde, "Ic wundrige dhearle dhin, h['u]meta thu sy to swa micelre stuntnysse gehworfen, thaet dhu wenst me for tintregum dhe geopenian dha godcundan gerynu. Thu gehyrdest dhaere halgan offrunge gerynu; nu, gif dhu gelyfst thaet Crist, Godes Sunu, sedhe waes on rode ahangen, sy sodh God, thonne geopenige ic dhe h['u] thaet l['a]mb on his rice dhurhwunadh ansund and ungewemmed, sydhdhan hit geoffrod bidh, and his flaesc geeten, and his bl['o]d gedruncen. Gif dhu dhonne gelyfan nelt, ne becymst dhu naefre to insihte thyssere sodhfaestnysse."

Hwaet dha, Egeas hine gebealh, and het sceofan thone apostol on sweartum cwearterne. Thaer com dha micel menigu ealre dhaere scire to dham cwearterne, and woldon Egeam acwellan, {592} and alaedan dhone apostol of dham cwearterne. Dha cwaedh Andreas to ealre dhaere menigu, "Mine gebrodhra, ne astyrige ge dhone stillan Drihten to aenigre yrsunge mid eowerum anginne. Ure Haelend waes bel['ae]wed, and he haefde gedhyld: he ne fl['a]t ne ne hrymde, ne n['a]n mann his stemne on straetum ne gehyrde. Habbadh eow nu stilnysse and sibbe, and ne hremmadh minne martyrdom, ac swidhor gearciadh eow sylfe swa swa Godes cempan, thaet ge mid ['u]nforhtum m['o]de ealle dheowracan and lichamlice wita dhurh gedhyld oferswydhon. Gif aenig ['o]ga is to ondraedenne, thonne is se to ondraedenne the naenne ende naefdh. Witodlice mannes ege is smice gel['i]c, and hraedlice, thonne h['e] astyred bidh, fordwindh. Tha s['a]rnyssa on dhyssere worulde odhdhe h['i] sind leohte and acumenlice, odhdhe h['i] sind swaere, and hraedlice dha sawle ['u]t adraefadh. Tha s['a]rnyssa dhe on dhaere towerdan worulde yfelum gegearcode synd, tha beodh ece; dhaer bidh daeghwomlice w['o]p, and wanung, and heofung, and endeleas cwylming, to dham on['e]t Egeas unforwandodlice. Beodh swydhor gearwe to dham thaet ge dhurh hwilwendlice gedreccednysse becumon to dham ecum gefean, thaer ge symle blissiadh, blowende and mid Criste rixigende."

Thadha se apostol dhyllice word tham folce geond ealle tha niht laerde, dha on daegrede sende Egeas to dham cwearterne, and het him laedan to thone halgan apostol, and cwaedh, "Ic wende thaet thu on nihtlicere smeagunge sceoldest dhin m['o]d fram dwaesnysse awendan, and geswican dhaere herunge thines Cristes, thaet dhu mihtest mid ['u]s lifes gefean brucan. Dyslic bidh thaet man sylfwilles to rode gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, "Blisse ic maeg mid the habban, gif dhu on Crist gelyfst, and dhine deofolgild forlaetst. Crist me sende to dhyssere scire, on dhaere ic him gestrynde unlytel folc." Egeas cwaedh, "Fordhi ic dhreatige dhe to ura goda offrunge, thaet dhis folc dhe dhu bepaehtest forleton dha idelnysse dhinre l['a]re, thaet h['i] urum godum geoffrian magon dhancwurdhe onsaegednysse. Ne bel['a]f n['a]n ceaster on eallum dhisum earde, on dhaere the naeron ure goda templa forlaetene, {594} and nu sceal eft beon ge-edstadhelod ura goda biggeng dhurh dhe, thaet h['i] magon beon [on] dhe gegladode, and dhu on urum freondscipe beon mage. Gif dhu this nelt, dhonne scealt dhu, for ware ura goda, mislice wita dhrowian, and sydhdhan on rode-gealgan, dhe dhu herodest, hangigende ateorian." Se apostol him andwyrde, "Thu deadhes bearn, geh['y]r me, and dhu ceaf, ecum ontendnyssum gegearcod, geh['y]r me, Godes dheowan, and Haelendes Cristes apostol. Odh this ic spraec dhe lidhelice to, thaet thu mid gesceade dhone sodhan geleafan oncneowe; ac nu dhu dhurhwunast on dhinre sceamleaste, and wenst thaet ic sceole for dhinum dheowracum forhtian. Swa hwaet swa dhe is gedhuht gyt m['a]re on tintregum asmea. Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on tintregum mid andetnysse thurhwunige."

Tha h['e]t se redha cwellere hine astreccan, and hine seofon sidhon beswingan; het hine sydhdhan araeran, and cwaedh him to, "Andreas, geh['y]r me, and awend thinne r['ae]d for agotennysse thines blodes. Gif dhu swa ne dest, ic do thaet thu losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes dheowa, and ic sceal his rode sigor swidhor wiscan dhonne ondraedan. Thu sodhlice miht aetberstan tham ecum cwylmingum the dhe synd gemynte, gif dhu on Crist gelyfst, sydhdhan dhu mine anraednysse af['a]ndast. Ic me ondraede thin forwyrd, and ic for minre dhrowunge ne eom gedrefed. Min dhrowung geendadh on ['a]num daege, odhdhe on twam, odhdhe be dham maestan on thrim; sodhlice dhin cwylming ne maeg binnon dhusend geara to ende gecuman. Fordhi, earming, ne ge['y]c dhu swidhor thine yrmdha, and ne onael dhu dhe sylfum thaet ece fyr."

Hwaet dha, Egeas ge['ae]byligd h['e]t hine ah['o]n on rode-hencgene, and bebead dham cwellerum thaet h['i] hine mid widhdhum handum and fotum on thaere rode gebundon, thaet he langlice dhrowian sceolde. Tha ['a]rn thaet cristen folc togeanes dham cwellerum dhe hine to thaere rode laeddon, clypigende and cwedhende, {596} "Hwaet haefdh thes rihtwisa mann and Godes freond gefremod, thaet h['e] rode-hengene wyrdhe sy?" Andreas sodhlice baed thaet folc thaet h['i] his dhrowunge ne geletton. Eode him mid blidhum mode faegnigende, and thaet folc l['ae]rende. He ofseah dha feorran dha rode the him gegearcod waes, and clypode mid micelre stemne, dhus cwedhende, "H['a]l sy dhu, r['o]d, the on Cristes lichaman gehalgod waere, and mid his limum gefraetwod, swa swa mid meregrotum. Thu haefdest eordhlicne ege, aerdhan dhe ure Drihten the astige; nu dhu haefst heofonlice lufe, and byst astigen for behate. Orsorh and blissigende ic cume to dhe, swa thaet dhu me blissigende underf['o], dhaes leorning-cniht dhe on dhe hangode, fordhan dhe ic the symle lufode, and ic gewilnode dhe to ymbclyppenne. Eala dhu g['o]de rod, the wlite and faegernysse of Drihtnes lymum underfenge, dhu waere gefyrn gewilnod and carfullice gelufod, butan to-forlaetennysse gesoht, and nu aet nextan minum wilnigendum mode gegearcod. Onfoh me fram mannum, and ag['i]f me minum L['a]reowe, thaet he dhurh dhe me underfo, sedhe thurh dhe me alysde."

Aefter dhisum wordum he hine unscrydde, and tham cwellerum his gew['ae]da betaehte. H['i] dha genealaehton, and hine on dhaere rode ah['o]fon, and ealne his lichaman mid stearcum widhdhum, swa swa him beboden waes, gewridhon. Thaer stodon dha m['a] thonne twentig dhusend manna mid Egeas bredher, samod clypigende, "Unriht wisdom, thaet se halga wer swa dhrowode." Se halga Andreas sodhlice of dhaere rode gehyrte dhaera geleaffulra manna m['o]d, tihtende to hwilwendlicum gedhylde, secgende thaet theos sceorte throwung nis to widhmetenne tham ecan edleane.

Tha betwux dhisum eode eall thaet folc to Egeas botle, ealle samod clypigende and cwedhende, thaet swa halig wer hangian ne sceolde; sidefull mann, and mid theawum gefraetwod, aedhele l['a]reow, arfaest and ged['e]fe, gesceadwis and s['y]fre ne sceolde swa dhrowian, ac sceolde beon alysed lybbende of dhaere rode; fordhan dhe he ne geswicdh sodh to bodigenne, nu twegen dagas cucu hangigende. Hwaet dha, Egeas him ondred dha menigu, {598} and beh['e]t thaet h['e] wolde hine alysan, swa swa h['i] gewilnodon, and eode fordh mid. Tha befr['a]n se apostol, mid tham dhe he hine geseah, "Hwaet nu, Egeas, hw['i] come dhu to us? Gif dhu wylt gelyfan gyt on dhone Haelend, the bidh gemiltsod, swa swa ic dhe beh['e]t. Gif dhu to dhi come thaet thu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo minne sodhan Cyning; ic stande on his gesihdhe to him me gebiddende. Dhin me ofhrywdh, and thinre yrmdhe, fordhan dhe th['i]n andbidadh thaet ['e]ce forwyrd. Efst nu, earming, tha hw['i]le dhe dhu aenig dhing miht, dhe-laes dhe dhu wille thonne dhe forwyrned bidh." Tha woldon hi hine alysan, ac heora handa astifedon, swa hw['a] swa hreopode tha rode mid handum. Tha clypode se apostol to Haelendum Criste mid ormaetre stemne, thus biddende, "Min g['o]da L['a]reow, ne l['ae]t dhu me alysan, buton thu underf['o] aer minne gast."

Aefter dhisum wordum weardh gesewen leoht micel of heofonum faerlice cumende to dham apostole, and hine ealne ymbsce['a]n, swa thaet mennisce eagan hine ne mihton ges['e]on, for dham heofonlican leohte dhe hine befeng. Thaet leoht dhurhwunode swa for nean ane tide, and Andreas ageaf his gast on dham leohte, and ferde to Criste samod mid tham leoman, tham is ['a] wuldor geond ealle woruld.

Egeas weardh gelaeht fram atelicum deofle hamwerd be wege, aerdhan dhe h['e] to h['u]se come, and h['e] dhearle awedde, aworpen to eordhan on manna gesihdhe the him mid eodon. He gew['a]t dha of worulde waelhreow to helle, and his brodhor heold thaes halgan Andreas l['i]c mid micelre arwurdhnysse, thaet h['e] aetwindan moste. Swa micel ['o]ga asprang ofer eallum dham mennisce, thaet dhaer n['a]n ne bel['a]f dhe ne gelyfde on God.

Thas dhrowunge awriton thaere dheode preostas and dha ylcan diaconas dhe hit eal gesawon, dhy-laes the hwam twynige thyssere gereccednysse. Uton nu biddan dhone Aelmihtigan Wealdend, thaet his eadiga apostol ure dhingere beo, swa swa h['e] wunode his geladhunge bydel. Sy dham Metodan Drihtne wurthmynt and l['o]f ['a] on ecnysse. Amen we cwedhadh.

NOVEMBER XXX.

THE NATIVITY OF ST. ANDREW THE APOSTLE.

Ambulans Jesus juxta mare Galileae: et reliqua.

Christ on a time went along the Galilean sea, and saw two brothers, Simon, who was called Peter, and his brother Andrew, etc.

As they before with a net had fished on the sea waves, so Christ caused them afterwards by his heavenly lore to fish for the souls of men; for they withdrew the people from fleshly lusts, and from worldly errors to the stability of the earth of the living, that is, to the eternal country, of which the prophet, through God's Spirit, said, "I will send my fishers, and they shall fish for them; my hunters, and they shall hunt them from every down and from every hill." Fishers and uneducated men the Lord chose to him for disciples, and so instructed them, that their lore excelled all worldly wisdom, and they by their preaching inclined emperors and {579} kings to the true faith. If Jesus had chosen at first eloquent teachers, and sent worldly philosophers, and the like to preach, then would it have appeared as if the true faith had not sprung up through God's might, but from worldly eloquence. He chose fishers ere he chose emperors, because it is better that the emperor, when he comes to Rome, cast aside his crown, and kneel at the fisher's memorial, than that the fisher kneel at the emperor's memorial. Emperors he chose, but yet he ranked the indigent fisher before the rich emperor. Afterwards he chose the wealthy; but it would have appeared as if they had been chosen for their possessions, if he had not previously chosen the needy. He then chose worldly philosophers, but they would have waxed proud, had he not before chosen the uneducated fishers.

Consider now how the Lord took glory away from mankind, that he might give them glory. He took from us our vain glory, that he might give us the eternal. Thou shalt not glory in thyself, but, as the apostle said, "Let him who glorieth glory in God."

Peter and Andrew, by Christ's behest, straightways left their nets, and followed him. They had not yet seen him work any wonders, nor had they yet heard from his mouth of the meed of everlasting reward, and yet, after the utterance of one command, they forgot that which they had. Many of God's miracles we have heard of and also seen; by many stripes we are oftentimes afflicted, and by manifold asperities of threats terrified, and yet we despise God's behest, and will not follow him to the way of life. Now he sits in heaven, clothed with the humanity which he fetched in this life, and admonishes us of our conversion, that we constantly cleanse our lives from sins, and direct them by his commandments. He has wholly subjected the necks of nations to his yoke, he has prostrated the glory of the world, and by frequent destructions manifests the approach of his rigid doom, and, nevertheless, our proud mind will not {581} voluntarily forsake that which it loses daily by compulsion. My brothers, what excuse can we use at his doom, now that we will not turn from this present love of the world, through his commandments, nor are we corrected by his stripes.

It is to be expected that one of you in his still thoughts say to himself, What did the brothers, Peter and Andrew, leave, who had almost nothing? but in this case we should rather consider their desire than their possession. Much he leaves who holds nothing for himself. Verily we hold our possessions with great love, and the things which we have not we seek with infinite desire. Peter and Andrew left much, when both of them wholly left the will to have, and renounced their own lusts. Some man will now say, I would imitate the apostles, who despised all worldly things, but I have no possessions to leave. But God beholds the man's heart, and not his possessions. He reckons not what great riches we spend in gifts to him, but observes with how great desire we offer to him our gifts. Behold now these holy chapmen, Peter and Andrew, with their nets and ship bought for themselves everlasting life.

God's kingdom has no price of worth, but is priced according to a man's property. The kingdom of heaven was given to these beforesaid brothers for their net and ship, and afterwards to the rich Zacchaeus for the half part of his possessions, and to a widow for one farthing, and to a man for a drink of water. I imagine that these words will not be quite clear to you, if we do not explain them to you more openly. "Zacchaeus was a rich man, and had observed the Saviour's course, and would see who he was; but he could not for the many that went with him, because he was short of stature. He then ran before Jesus, and ascended a tree, that he might see him. Christ then looked up towards the rich man, and said, Zacchaeus, descend quickly, for it seemeth good to me that I now to-day enter thy dwelling. Zacchaeus then swiftly alighted from the tree, and received him {583} rejoicing." When Zacchaeus had invited Christ, he stood before him, and unhesitatingly said to him, "Lord, behold I distribute the half part of my goods to the poor, and whatsoever I have robbed by fraud, that I am willing to compensate fourfold." The Lord said to him, "Now to-day is salvation accomplished to this household, for he is Abraham's offspring. I come to seek and to save that which was lost among mankind." Thus had Zacchaeus bought the kingdom of heaven with the half part of his possessions: the other part he held to the end that he might indemnify those fourfold whom he had unjustly bereaved.

Again, "At a time Jesus sat within the temple at Jerusalem, before the treasury, and beheld how the folk cast their alms into the treasury, and the many rich brought great things. Then came there a poor widow, and offered to God one farthing. The Lord then said to his disciples, I say unto you in sooth, that this poor widow hath brought a greater gift than any of these rich men. They all gave that part of their riches which seemed good unto them, but this widow hath offered all her substance with bountiful mind." Thus had the poor widow bought eternal life with a little money, that is, with one farthing.

Jesus said in some place to his apostles, "Verily I say unto you, Whosoever giveth cold water to drink to one thirsty man of those who believe in me, his meed shall not be lost." My brothers, consider now with how trifling value God's kingdom is bought, and how precious it is to possess. The purchase may not be augmented for any treasure, but it will be priced to every man according to his own property.

We read that at Christ's birth heavenly angels were seen above the born child, and that they with great delight sung this hymn, "Gloria in excelsis Deo, and in terra pax hominibus bonae voluntatis:" that is in our tongue, "Be glory to God in the highest, and on earth peace to those men who are of good will." No gift is so acceptable to God as good {585} will. If any one cannot obtain the means of offering a visible gift to God, let him offer an invisible one, that is, good will, which incomparably excels earthly treasures. What is good will but goodness, so that he grieves for another man's misfortune and rejoices in his prosperity; loves his friend not for the world, but for good; to bear with his foe with love, to command to no one that which he likes not himself, to help his neighbour's need according to his power, and to be willing beyond his power? What is any gift in comparison with this will, when the soul offers itself to God on the altar of its heart? Of this said the psalmist, "In me sunt, Deus, vota tua, quae reddam laudationes tibi:" "God Almighty, in me are thy promises, which I will pay through praises." As if he had openly said, Though I have not outward gifts to offer unto thee, yet will I find in myself that which I may lay on the altar of thy praise; for thou livest not by our gift, but thou art more gladdened by the offering of our hearts. This offering cannot be in the heart which is occupied with covetousness or envy, for they are adverse to good will, and as soon as they touch the mind, the good will departs: therefore the holy preachers would desire nothing in this world with covetousness, nor have any separate possessions, to the end that they might without envy inwardly love each other.

Verily the prophet Isaiah saw the apostles to come, when, through the Spirit of God he said, "Who are these that here fly as clouds, and as doves to their windows?" The prophet saw them despising earthly possession, and with their minds approaching to heaven, and abounding in the words of life, in wonders shining, and called them doves, and flying clouds. Our windows are our eyes, through which our soul beholds whatsoever it desires without. A dove is a meek animal, and a stranger to the bitterness of gall. Verily the holy apostles were as doves at their windows, when they {587} desired nothing in this world, but they meekly beheld all things, and were not drawn by desire of any rapine to that which they beheld without. He who by rapine desires the things that he beholds with his eyes without, is a kite, not a dove at his windows.

We have now in part run over the exposition of this gospel, now we will say to you the signification of the names of those four apostles, whom Christ first chose. Simon is interpreted _obedient_, and Peter _acknowledging_, Andrew _bold_, James is interpreted _withering_, and John _God's grace_: this signification every christian man should certainly hold in his life. Peter was called Simon before his conversion, but Christ called him Peter, which signifies _acknowledging_, because he acknowledged Christ with true belief, when he said, "Thou art Christ, the Son of the living God." Undoubtedly he who rightly acknowledges God, and obeys him, holds in his life the signification of these two names. If he boldly, for the name of God, endures hardship, and manfully withstands the temptations of the devil, then fulfils he in his conduct the signification of Andrew, which is interpreted _bold_. James is called _withering_, and he is truly withering, who with prudence withers his fleshly vices, and the instigation of the devil. John is interpreted _God's grace_. He is aptly called God's grace, who obtains the grace of God through good deserts, to the end that he may zealously fulfil his commandments.

PASSION OF THE SAME.

The apostle Andrew, after Christ's passion, went to the land which is called Achaia, and there preached the faith of the Lord, and the redemption of the world through his passion. Then Aegeas, a cruel judge, would suppress his preaching, and force the christians to idolatrous worship. Andrew said {589} to him, "It were fitting, now thou art a judge of men, that thou shouldest know thy Judge who is in heaven, and worship him, who is the true God, and turn thy mind from the false gods." Aegeas answered him, "Art thou Andrew, who castest down the temples of our gods, and instigatest this people to the vain doctrine which the Roman senators have rejected, and ordered to be suppressed?" Andrew answered him, "The Roman senators know not yet God's truth, how the Son of God came to men, and taught that these idols which ye worship are not gods, but are the worst devils, foes of mankind, who teach men how they may exasperate the Almighty God, and he then forsakes them, and the devil deludes them so long, until they depart from their bodies guilty and naked, bearing nothing with them but sins alone." Aegeas said, "These are idle words; for when your Jesus preached these words, the Jews fastened him on a cross." Andrew answered him, "O, if thou wouldst know the mystery of the holy cross, with what discerning love the Prince of mankind received the cross for our re-establishment, not compelled, but of his own will." Aegeas said, "How sayest thou of his own will, when he was betrayed, and at the prayer of the Jews was crucified by the soldiers of the governor?" Andrew answered, "For this reason I said of his own will, because I was together with him when he was betrayed by his disciple, and he before his passion foretold it to us, and that on the third day he would arise from death: he said that he had power to give his soul, and power to receive it again." Aegeas said, "I wonder that thou, a sagacious man, wilt follow this doctrine, let it have been as it might, of his own will or by compulsion, that he was fastened on a cross." Andrew answered him, "Great is the mystery of the cross, which I will disclose to thee, if thou wilt hear me." Aegeas said, "It cannot truly be called a mystery, but a punishment." Andrew said, "That same punishment thou wilt understand to be the mystery of the {591} renovation of mankind, if thou wilt patiently hear me." Aegeas answered, "I will hear thee patiently, but if thou obeyest me not, thou shalt receive the same mystery of the cross in thyself." Andrew answered him, "If I feared the cross, then would I not preach the glory of the cross." Aegeas said, "Thy witless speech preaches the punishment of the cross as a glory, because through audacity thou dreadest not the punishment of death." Andrew answered, "Not through audacity, but through faith I dread not the punishment of death. The death of righteous men is precious, and the death of sinful men is execrable." Aegeas said, "Unless thou offerest gifts to our almighty gods, on the same cross which thou praisest I will order thee afflicted to be fastened." Andrew said to him, "Daily I offer my gift to the Almighty God, who alone is the true God. Not flesh of lowing oxen, or blood of bucks, but I offer daily on the altar of the holy cross the undefiled lamb, and it continues sound and living after all folk have eaten its flesh, and drunk its blood." Aegeas asked, "How can that so be?" Andrew answered him, "If thou wilt learn how that can be, take a disciple's form, that thou mayest learn this mystery." Aegeas said, "I will with torments extort from thee an insight into this matter." The holy apostle answered, "I wonder greatly at thee, how thou art turned to such great folly, that thou imaginest that for torments I will disclose to thee the divine mystery. Thou hast heard the mystery of the holy offering; now, if thou believest that Christ, the Son of God, who was hanged on a cross, is true God, then will I disclose to thee how the lamb continues sound and undefiled in its kingdom, after it is offered, and its flesh eaten, and its blood drunken. But if thou wilt not believe, thou wilt never come to an insight of this truth."

Hereupon Aegeas was wroth, and ordered the apostle to be thrust into a swart prison. There came then a great multitude of all the province to the prison, and would slay Aegeas, {593} and lead the apostle from the prison. Then said Andrew to all the multitude, "My brothers, excite not the peaceful Lord to any anger with your design. Our Saviour was betrayed, and he had patience: he strove not, nor cried, nor did any man hear his voice in the streets. Have now quiet and peace, and hinder not my martyrdom, but rather prepare yourselves, as God's soldiers, that ye with fearless mind may overcome all threats and bodily torments by patience. If any terror is to be dreaded, then is that to be dreaded which has no end. Verily awe of man is like smoke, and quickly, when it is agitated, vanishes. The pains in this world are either light and bearable, or they are heavy, and quickly drive out the soul. The pains which in the world to come are prepared for the evil, will be eternal; there will be daily weeping, and wailing, and groaning, and endless torment, to which Aegeas fearlessly hastens. Be rather ready, that through transitory tribulation ye may come to the eternal joy, where ye will ever rejoice, blooming and reigning with Christ."

When the apostle had through all the night taught the folk in such words, Aegeas sent to the prison at dawn, and ordered the holy apostle to be led to him, and said, "I weened that thou in nightly meditation wouldst turn thy mind from folly, and cease from the praise of thy Christ, that thou mightest with us enjoy the delights of life. It is foolish that a man should hurry wilfully to the cross, and send himself to torments." Andrew answered, "Joy I may have with thee, if thou wilt believe in Christ and abandon thy idolatry. Christ sent me to this province, in which I have gained him no little folk." Aegeas said, "Therefore do I force thee to offer to our gods, that this folk, whom thou hast deceived, may forsake the vanity of thy lore, that they may offer to our gods a grateful sacrifice. Not a city has remained in all this country in which the temples of our gods have not been forsaken, {595} and now the worship of our gods shall be again established through thee, that they may be gladdened in thee, and that thou mayst be in our friendship. If thou wilt not this, then shalt thou, for the security of our gods, suffer divers torments, and afterwards perish, hanging on the cross which thou hast praised." The apostle answered him, "Thou child of death, hear me, and thou chaff, prepared for everlasting kindling, hear me, God's servant, and apostle of Jesus Christ. Until now I have spoken to thee meekly, that thou with reason mightest acknowledge the true belief; but now thou persistest in thy shamelessness, and weenest that I shall fear for thy threats. Devise whatsoever appears to thee yet greater in torments. By so much the more acceptable I shall be to my King by as much as I for his name shall with profession continue in torments."

Then the cruel murderer ordered him to be stretched out, and scourged seven times; he afterwards ordered him to be raised, and said to him, "Andrew, hear me, and change thy resolve for the shedding of thy blood. If thou doest not so, I will cause thee to perish on the cross." The apostle answered, "I am Christ's servant, and I shall rather wish than dread the triumph of his cross. But thou mayst escape from the eternal torments that are designed for thee, if thou wilt believe in Christ, after thou shalt have tried my steadfastness. I dread thy destruction, and for my suffering I am not afflicted. My suffering will end in one day, or in two, or at most in three; but thy torment cannot come to an end within a thousand years. Therefore, miserable, increase not more thy miseries, and kindle not for thyself the everlasting fire."

Hereupon Aegeas exasperated ordered him to be hanged on a cross, and commanded the executioners to bind him on the cross with withies hands and feet, that he might slowly suffer. Then the christian folk ran towards the executioners who led him to the cross, crying and saying, "What has this {597} righteous man and friend of God perpetrated, that he is worthy of the cross?" But Andrew besought the folk not to hinder his suffering. He went with them rejoicing blithe of mind, and instructing the folk. He saw then from afar the cross which was prepared for him, and cried with a loud voice, thus saying, "Hail be to thee, cross, which wast hallowed by the body of Christ, and with his limbs adorned as with pearls. Thou hadst earthly awe before our Lord ascended thee; now thou hast heavenly love, and art ascended for promise. Cheerful and rejoicing I come to thee, that thou mayst joyfully receive me the disciple of him who hung on thee, for I have ever loved thee, and I have desired to embrace thee. O thou good cross, which didst receive beauty and fairness from the limbs of the Lord, thou hast been of old desired and carefully loved, without intermission sought by, and now at last prepared for my longing mind. Receive me from men, and give me to my Teacher, that he through thee receive me, who through thee hath redeemed me."

After these words he unclothed himself, and delivered his weeds to the executioners. They then approached, and raised him on the cross, and bound all his body with strong withies, as they had been commanded. There stood more than twenty thousand men with Aegeas's brother, together crying, "Unjust wisdom, that the holy man should thus suffer." But the holy Andrew from the cross cheered the minds of those faithful men, stimulating them to temporary patience, saying that this short suffering is not to be compared with the everlasting reward.

Then in the meanwhile all the folk went to the house of Aegeas, all crying together and saying, that so holy a man ought not to hang; a man strict of conduct, adorned with pure morals, a noble teacher, pious and meek, discreet and sober, ought not so to suffer, but should be loosed living from the cross; for he ceases not from preaching truth, now hanging two days alive. Hereupon Aegeas feared the multitude, and {599} promised that he would release him as they desired, and went forth with them. Then the apostle, when he saw them, asked, "How now, Aegeas, why comest thou to us? If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised thee. If thou comest to release me, I will not be released hence living. Now I already see my true King; I stand in his sight praying to him. For thee and thy misery I grieve, for eternal perdition awaits thee. Hasten now, wretch, while thou canst do anything, lest thou desire when it is forbidden thee." They would then release him, but their hands stiffened, whosoever touched the cross with hands. Then the apostle, with loudest voice, cried to Jesus Christ, thus praying, "My good Master, let me not be released, but do thou first receive my spirit."

After these words a great light was seen suddenly coming from heaven to the apostle, and illumined him all around, so that human eyes might not see him for the heavenly light that surrounded him. The light continued nearly an hour, and Andrew gave up his ghost in that light, and went to Christ together with that beam, to whom is ever glory throughout all the world.

Aegeas was seized by the horrid devil on the way homeward, before he came to his house, and he became exceedingly frantic, being cast to the earth in the sight of the men who went with him. He then departed from the world bloodthirsty to hell, and his brother held the corpse of the holy Andrew with great reverence, that he might enwrap it. So great awe sprang up over all that people, that not one there remained who believed not in God.

The priests of that nation, and the same deacons who saw it all, recorded this passion, lest any one should doubt concerning this narrative. Let us now pray to the Almighty Ruler, that his apostle may be our intercessor, as he had been the preacher of his church. Be to the Lord Creator honour and praise ever to eternity. Amen we say.

* * * * *

{600} DOMINICA PRIMA IN ADUENTUM DOMINI.

Thyses daeges thenung, and dhyssere tide maerdh sprecadh embe Godes to-cyme. Theos t['i]d odh midne winter is gecweden, ADUENTUS DOMINI, thaet is DRIHTNES TO-CYME. His to-cyme is his menniscnys. He com to us dhadha he genam ure gecynd to his Aelmihtigan Godcundnysse, to dhi thaet h['e] us fram deofles anwealde alysde.

Nu stent se gewuna on Godes geladhunge, thaet ealle Godes dheowan on cyrclicum dhenungum, aegdher ge on halgum raedingum ge on gedremum lofsangum, dhaera witegena gyddunga singallice on thyssere tide reccadh. Tha witegan, thurh Godes Gast, witegodon Cristes to-cyme dhurh menniscnysse, and be dham manega bec setton, dha dhe we nu oferraedadh aet Godes dheowdome aetforan his gebyrd-tide, him to wurdhmynte, thaet he ['u]s swa mildheortlice geneosian wolde. Crist com on dham timan to mancynne gesewenlice, ac he bidh aefre ungesewenlice mid his gecorenum theowum, swa swa he sylf beh['e]t, thus cwedhende, "Efne ic beo mid eow eallum dagum, odh thissere worulde gefyllednysse." Mid dhisum wordum he geswutelode thaet aefre beodh, odh middangeardes geendunge, him gecorene menn, dhe thaes wyrdhe beodh thaet h['i] Godes wununge mid him habban moton.

Tha halgan witegan witegodon aegdher ge dhone aerran to-cyme on dhaere acennednysse, and eac dhone aeftran aet dham micclum dome. We eac, Godes dheowas, getrymmadh urne geleafan mid thyssere tide thenungum, fordhan dhe we on urum lofsangum geandettadh ure alysednysse thurh his aerran to-cyme, and we ['u]s sylfe m['a]niadh thaet we on his aeftran to-cyme gearwe beon, thaet we moton fram dham dome him folgian to dham ecan l['i]fe, swa swa h['e] us beh['e]t. Be dhyssere tide maersunge spraec se apostol Paulus on dhyssere pistol-raedinge to Romaniscum leodum, and eac to eallum geleaffullum mannum, thus m['a]nigende, "Mine gebrodhra, wite ge thaet nu is tima ['u]s of slaepe {602} to arisenne: ure h['ae]l is gehendre thonne we gelyfdon. Seo niht gew['a]t, and se daeg genealaehte. Uton awurpan dheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on daege arwurdhlice faron; na on oferaetum and druncennyssum, na on forliger-beddum and unclaennyssum, na on geflite and ['a]ndan; ac beodh ymbscrydde thurh Drihten Haelend Crist."

Se apostol ['u]s awrehte thaet we of slaepe ure asolcennysse and ungeleaffulnysse aet sumon saele arison, swa swa ge on dhyssere andwerdan r['ae]dinge gehyrdon. "Mine gebrodhra, wite ge thaet nu is tima ['u]s of slaepe to arisenne." Witodlice ne gedafenadh ['u]s thaet we symle hnesce beon on urum geleafan, swa swa dhas merwan cild, ac we sceolon onettan to fulfremedre gedhincdhe, thurh gehealdsumnysse Godes beboda. We sceolon asceacan dhone sleacan sl['ae]p us fram, and deofles weorc forl['ae]tan, and g['a]n on leohte, thaet is, on godum weorcum. Gefyrn scean leoht ingehydes geond eordhan ymbhwyrft, and forwel menige scinadh on sodhfaestnysse wege, tha dhe faradh dhurh godspellic sidhfaet to dhaes ecan lifes gefean. Efne nu "ure hael is gehendre thonne we gelyfdon." Thurh dheonde ingehyd and g['o]dne willan, anum gehwilcum is hael gehendre dhonne him waere dhadha h['e] aet fruman gelyfde, and fordhi h['e] sceal symle gedheon on daeghwomlicere gecnyrdnysse, swa swa se sealm-sc['o]p cwaedh be Godes gecorenum, "Tha halgan faradh fram mihte to mihte."

Eac is gehwilcum men his endenexta daeg near and near; and se gemaenelica d['o]m daeghwomlice genealaehdh, on dham underfehdh anra gehwilc be dham dhe h['e] geearnode on lichaman, swa g['o]d swa yfel. Uton fordhi aelc yfel forfleon, and g['o]d be ure mihte gefremman, thy-l['ae]s dhe we dhonne willon dhonne we ne magon, and we dhonne fyrstes biddon dhonne us se deadh to fordhsidhe geneadadh. "Seo niht gew['a]t, and se daeg genealaehte." H['e]r asette se apostol niht for dhaere ealdan nytennysse, dhe rixode geond ealne middangeard ['ae]r Cristes to-cyme; ac he toscoc dha dwollican nytennysse dhurh onlihtinge his {604} andwerdnysse, swa swa se beorhta daeg todraefdh tha dimlican theostru dhaere sweartan nihte. Deofol is eac niht gecweden, and Crist daeg, sedhe us mildheortlice fram deofles dheostrum alysde, and us forgeaf leoht ingehydes and sodhfaestnysse. "Uton awurpan theostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on daege arwurdhlice faron." Uton awurpan dhurh andetnysse and behreowsunge tha fordhgewitenan yfelu, and uton heonon-fordh stranglice widhstandan deofles tihtingum, swa swa se ylca apostol on odhre stowe his underdheoddan m['a]node, "Widhstandadh tham deofle, and he flihdh fram eow; genealaecadh Gode, and he genealaehdh to eow." Leohtes waepna synd rihtwisnysse weorc and sodhfaestnysse. Mid dham waepnum we sceolon beon ymbscrydde, swa thaet we on daege arwurdhlice faron. Swa swa daeges leoht forwyrndh gehwilcne to gefremmenne thaet thaet seo niht gedhafadh, swa eac sodhfaestnysse ingehyd, thaet is, gedhoht ures Drihtnes willan, ['u]s ne gedhafadh m['a]ndaeda to gefremmenne.

Symle we beodh fram Gode gesewene, aegdher ge widhutan ge widhinnan; thi sceal eac gehw['a] sedhe ford['e]med beon nele eallunga warnian thaet h['e] Godes beboda ne forg['ae]ge, na on ofer['ae]tum and druncennyssum. We sceolon habban gastlice gereordunge, swa swa se ylca apostol dhisum wordum taehte, "Thonne ge eow to gereorde gaderiadh, haebbe eower gehwilc halwende l['a]re on mudhe, and sealm-boc on handa." Druncennys is cwylmbaere dhing, and galnysse antimber. Salomon cwaedh, "Ne bidh n['a]n dhing digle thaer dhaer druncennys rixadh." On odhre stowe beweop se ylca apostol ungemetegodra manna l['i]f, dhus cwedhende, "Heora w['a]mb is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on forliger-beddum and on unclaennyssum, ac beo arwyrdhe sinscipe betwux gelyfedum mannum, swa thaet furdhon n['a]n forliger ne unclaennyss ne sy genemned on Godes geladhunge; na on geflite and ['a]ndan. Crist cwaedh be gesibsumum mannum, thaet hi sind Godes bearn g['e]cigede, and witodlice dha geflitfullan sind deofles lyma. Se yfela secdh symle ceaste, and {606} waelhreaw engel bidh asend togeanes him. Anda is derigendlic leahter, and aefre bidh se nidhfulla wunigende on gedrefednysse, fordhan dhe se ['a]nda ablent his m['o]d, and aelcere gastlicere blisse benaemdh. Thurh ['a]ndan bepaehte se deofol thone frumsceapenan mann, and se nidhfulla is thaera deofla daelnimend. Seo sodhe sibb afligdh ungedhwaernysse, and dhaes modes digelnysse onliht, and witodlice se ['a]nda gemenigfylt yrsunge.

Se apostol beleac thisne pistol mid thisum wordum, "Ac beodh ymbscrydde dhurh Drihten Haelend Crist." Ealle dha dhe on Criste beodh gefullode, h['i] beodh mid Criste ymbscrydde, gif hi dhone cristendom mid rihtwisnysse weorcum geglengadh. Dhas gewaedu awr['a]t se ylca apostol swutellicor on odhre stowe, dhus cwedhende, "Ymbscrydadh eow, swa swa Godes gecorenan, mid mildheortnysse and mid welwillendnysse, mid eadmodnysse, mid gemetfaestnysse, mid gedhylde, and habbadh eow, toforan eallum dhingum, dha sodhan lufe, seodhe is b['e]nd ealra fulfremednyssa; and Cristes sib blissige on eowrum heortum, on dhaere ge sind gec['i]gede on anum lichaman. Beodh thancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum wisdome taecende and tihtende eow betwynan, on sealmsangum and gastlicum l['o]fsangum, singende mid gife Godes on eowrum heortum. Swa hwaet swa ge dodh on worde odhdhe on weorce, dodh symle on Drihtnes naman, thancigende dham Aelmihtigan Faeder dhurh his Bearn, the mid him symle on ['a]nnysse thaes Halgan Gastes wunadh."

Uton fordhi us gearcian mid thisum foresaedum reafum, be dhaes apostoles mynegunge, thaet we to dhaere wundorlican gebyrd-tide ures Drihtnes mid freolslicere dhenunge becumon, tham sy wuldor and l['o]f ['a] on ecnysse. Amen.

{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.

The service of this day, and the celebration of this tide speak concerning God's advent. This tide until midwinter is called ADVENTUS DOMINI, that is THE LORD'S COMING. His advent is his humanity. He came to us when he took our nature to his Almighty Godhead, to the end that he might redeem us from the power of the devil.