PREFACE. (continued 12)

Se cyning cwæð to his ðegnum, "Bindað þone misscryddan hándum and fótum, and wurpað into ðam yttrum þeostrum, þær bið wóp and toða gebitt." Þa hánda and þa fét þe nú ne beoð gebundene mid Godes ege fram þwyrlicum weorcum, hi beoð þonne þurh strecnysse Godes domes fæste gewriðene. Þa fét ðe nellað untrumne geneosian, and þa hánda þe nán ðing þearfum ne syllað, þa beoð þonne mid wite gebundene; forðan þe hí synd nú sylfwilles fram gódum weorcum gewriðene. Se misscrydda wæs aworpen on ða yttran þeostru. Þa inran þeostru sind þære heortan blindnys. Þa yttran þeostru is seo swearte niht þære ecan geniðerunge. Se fordémda þonne þrowað on þam yttrum þeostrum neadunge, forðan ðe he nú sylfwilles his líf adrihð on blindnysse his heortan, and næfð nán gemynd þæs soðan leohtes, þæt is, Crist, þe be him sylfum cwæð, "Ic eom middangeardes leoht; se ðe me fyligð, ne gǽð he on þeostrum, ac he hæfð lifes leoht." On ðam yttrum þeostrum bið wóp and toða gebit. Þær wepað ða eagan on ðam hellican lige, þe nú ðurh unalyfedlice gewilnunga goretende hwearftliað; and þa téð, þe nú on ofer-æte blissiað, sceolon þær cearcian on þam unasecgendlicum pinungum, þe Godes wiðerwinnum gegearcod is. Þa eagan soðlice for swiðlicum smice tyrað, and þa téð for micclum cyle cwaciað; forðan ðe ða wiðercoran unacumendlice hætu þrowiað, and unasecgendlicne cyle. Witodlice þæt hellice fyr hæfð unasecgendlice hǽtan and nán leoht, ac écelice byrnð on sweartum ðeostrum. The king said to his servants, "Bind the misclad hands and feet, and cast him into outer darkness, there shall be weeping and gnashing of teeth." The hands and the feet which are not now bound through awe of God from perverse works, shall then, through the sternness of God's doom, be fast bound. The feet which will not visit the sick, and the hands which give nothing to the poor, shall then be bound in torment; because they are now wilfully bound from good works. The misclad was cast into outer darkness. The inner darkness is the blindness of the heart. The outer darkness is the swart night of eternal condemnation. The condemned will then by compulsion suffer in outer darkness, because he now wilfully passes his life in blindness of heart, and has no remembrance of the true light, that is, Christ, who said of himself, "I am the light of the world; he who followeth me goeth not in darkness, but hath the light of life." In the outer darkness shall be weeping and gnashing of teeth. There the eyes shall weep in the hellish flame, which now libidinously roll about with unallowed desires; and the teeth, which now rejoice in gluttony, shall there grate in the unspeakable torments, which are prepared for the adversaries of God. Verily the eyes will smart with the powerful smoke, and the teeth quake with the great chill; for the reprobates shall suffer intolerable heat, and unspeakable chill. Verily the hellish fire has unspeakable heat and no light, but burns eternally in swart darkness.

Gif hwam twynige be æriste, þonne mæg hé understandan on þisum godspelle, þæt þær bið soð ærist þær ðær beoð eagan and téð. Eagan sind flæscene, and téð bænene; forðan þe we sceolon, wylle we nelle we, arisan on ende þyssere worulde mid flæsce and mid bane, and onfón edlean ealra ura dæda, oððe wununge mid Gode for gódum geearnungum, oþþe helle-wite mid deofle for mándædum. Be þisum cwæð se eadiga Iob, "Ic gelyfe þæt min Alysend leofað, and ic sceal on þam endenextan dæge of eorðan arisan, and eft ic beo mid minum felle befangen, and on minum flæsce ic geseo God, ic sylf, and na oðer." Þæt is, na oðer hiw þurh me, ac ic sylf hine geseo. If any one doubt concerning the resurrection, he may in this gospel understand, that there will be a true resurrection, where there are eyes and teeth. Eyes are of flesh, and teeth of bone; for we shall, whether we will or not, arise at the end of this world with flesh and with bone, and receive the reward of all our deeds, either a dwelling with God for good deserts, or hell-torment with the devil for deeds of wickedness. Of this the blessed Job said, "I believe that my Redeemer liveth, and that I shall on the last day from earth arise, and that I shall again be clothed in my flesh, and that in my flesh I shall see God, I myself, and no other." That is, no other form through me, but I myself shall see him.

Þises godspelles geendung is swiðe egefull: "Fela sind gecígede and feawa gecorene." Efne nu ure ealra stemn clypað Crist, ac ure ealra líf ne clypað; forðan ðe manega wiðcweðað on heora ðeawum þæt þæt hí mid heora stemne geandettað. Sume menn habbað gód anginn sume hwile, ac hí geendiað on yfele. Sume habbað yfel anginn, and wel geendiað þurh soðe dǽdbote. Sume onginnað wel, and bet geendiað. Nu sceal gehwá hine sylfne micclum ondrædan, þeah þe hé góde drohtnunge hæbbe, and nateshwon be him sylfum gedyrstlæcan; forðan þe hé nát hwæðer hé wurðe is into þam ecan rice. Ne he ne sceal be oðrum geortruwian, þeah ðe he on leahtras befealle; forðan ðe he nát þa menigfealdan welan Godes mildheortnysse. The ending of this gospel is very awful: "Many are called and few chosen." Behold now the voices of us all call Christ, but the lives of us all call him not; for many deny in their practices that which they profess with their voice. Some men have a good beginning for some while, but they end in evil. Some have an evil beginning, and end well through true penitence. Some begin well and end better. Now everyone should greatly fear, though he lead a good life, and not presume on himself; for he knows not whether he is worthy to enter into the eternal kingdom. Nor should he despair of another, though he fall into vices; for he knows not the manifold abundance of God's mercy.

Cwyð nu Scs Gregorius, þæt sum broðor gecyrde to anum mynstre þe he sylf gestaðelode, and æfter regollicere fándunge munuchád underfeng. Þam filigde sum flæsclic broðor to mynstre, na for gecnyrdnysse góddre drohtnunge, ac for flæsclicere lufe. Se gastlica broðor eallum þam mynster-munecum þearle ðurh góde drohtnunge gelicode; and his flæsclica broðor micclum his lifes ðeawum mid þwyrnysse wiðcwæð. He leofode on mynstre for neode swiðor þonne for beterunge. He wæs gegaf spræce, and þwyr on dǽdum; wel besewen on reafe, and yfele on ðeawum. He nahte geðyld, gif hine hwá to góddre drohtnunge tihte. Wearð ða his líf swiðe héfigtyme ðam gebroðrum, ac hi hit emlice forbæron for his broðer gódnysse. He ne mihte nán ðing to gode gedón, ne he nolde nán gód gehyran. Þa wearð hé færlice mid sumere coðe gestanden, and to deaðe gebroht. Þaða hé to forðsiðe aháfen wæs, ða comon þa gebroðra to ði þæt hí his sawle becwædon. He læg acealdod on nyþeweardum limum: on ðam breoste anum orðode ða-gyt se gast. Þa gebroðra ða swa micel geornfullicor for hine gebædon, swa micclum swa hí gesawon þæt he hrædlice gewítan sceolde. He ða færlice hrymde, þus cweðende, "Gewitað fram me. Efne her is cumen an draca þe me sceal forswelgan, ac he ne mæg for eower andwerdnysse. Min heafod he hæfð mid his ceaflum befangen. Rymað him, þæt he me léng ne swence. Gif ic þisum dracan to forswelgenne geseald eom, hwí sceal ic elcunge þrowian for eowerum oferstealle?" St. Gregory now says, that a certain brother entered into a monastery which he himself had founded, and after regular probation received monkhood. A fleshly brother followed him to the monastery, not for desire of a good life, but for fleshly love. The ghostly brother, through his good life, was exceedingly liked by the monks of the monastery; and his fleshly brother with perverseness greatly contradicted the usages of his life. He lived in the monastery rather from necessity than for bettering. He was idle of speech, and perverse in deeds; appearing well in raiment, and evil in morals. He had no patience, if any one exhorted him to a good course. Hence was his life very irksome to the brothers, but they endured it calmly on account of his brother's goodness. He could do nothing good, nor would he hear any good. He was then suddenly seized with some disease, and brought to death. When he was raised up for departure, the brothers came that they might pray for his soul. He lay chilled in his lower limbs: in his breast alone the spirit yet breathed. The brothers then prayed for him the more fervently, the more they saw that he would quickly depart. He then suddenly cried, thus saying, "Depart from me. Lo here is a dragon come which is to swallow me, but he cannot for your presence. He has seized my head in his jaws. Give place to him, that he may no longer afflict me. If I am given to this dragon to be swallowed, why should I suffer delay through your presence?"

Þa gebroðra him cwædon to, "Hwí sprecst þu mid swa micelre orwennysse? Mearca ðe sylfne mid tácne þære halgan róde." He andwyrde be his mihte, "Ic wolde lustbære mid tácne þære halgan róde me bletsian, ac ic næbbe ða mihte, forðan ðe se draca me þearle ofþryhð." Hwæt ða munecas ða hí astrehton mid wópe to eorðan, and ongunnon geornlicor for his hreddinge þone Wealdendan God biddan. Efne ða færlice awyrpte se adliga cniht, and mid blissigendre stemne cwæð, "Ic þancige Gode: efne nu se draca, þe me forswelgan wolde, is aflíged for eowerum benum. He is fram me ascofen, and standan ne mihte ongean eowre þingunge. Beoð nu mine ðingeras, biddende for minum synnum; forðan ðe ic eom gearo to gecyrrenne to munuclicere drohtnunge, and woruldlice ðeawas ealle forlætan." His cealdan limu þa ge-edcucodon, and he mid ealre heortan to Gode gecyrde, and mid langsumum broce on his gecyrrednysse wearð gerihtlæced, and æt nextan on þære ylcan untrumnysse gewát; ac he ne geseah þone dracan on his forðsiðe, forðan ðe he hine oferswiðde mid gecyrrednysse his heortan. The brothers said to him, "Why speakst thou with such great despair? Mark thyself with the sign of the holy rood." He answered as he was able, "I would joyfully bless myself with the sign of the holy rood, but I have not the power, for the dragon sorely oppresses me." Whereupon the monks prostrated themselves with weeping to the earth, and begun more fervently to pray to the Powerful God for his salvation. Lo then, the sick man suddenly started, and with exulting voice said, "I thank God: behold now the dragon which would swallow me is put to flight through your prayers. He is driven from me, and could not stand against your intercession. Be now my interceders, praying for my sins; for I am ready to turn to monastic life, and to forsake all worldly practices." His cold limbs then requickened, and he turned with all his heart to God, and by long sickness in his conversion was justified, and at length died of the same disease; but he saw not the dragon at his departure, for he had overcome him by the conversion of his heart.

Ne sceole we beon ormode, þeah ðe on þyssere andweardan gelaðunge fela syndon yfele and feawa góde; forðan ðe Noes arc on yþum ðæs micclan flodes hæfde getácnunge þyssere gelaðunge, and hé wæs on nyðeweardan wíd, and on ufeweardan nearo. On ðære nyðemystan bytminge wunodon þa reðan deor and creopende wurmas. On oþre fleringe wunodon fugelas and clæne nytenu. On þære ðriddan fleringe wunode Noe mid his wife, and his ðry suna mid heora þrim wifum. On ðære bytminge wæs se arc rúm, þær ða reðan deor wunedon, and wiðufan genyrwed, þær ðæra manna wunung wæs; forðan ðe seo halige gelaðung on flæsclicum mannum is swiðe brád, and on gastlicum nearo. Heo tosprǽt hire bosm þær ðær þa reðan wuniað on nytenlicum ðeawum, and heo is genyrwed on þone ende þe þa gesceadwisan wuniað, on gastlicum ðeawum drohtnigende; forðan swa hí haligran beoð on þyssere andwerdan gelaðunge, swa heora læs bið. Micele ma is þæra manna þe lybbað be agenum lustum, ðonne þæra sy þe heora lifes ðeawas æfter Godes bebodum gerihtlæcað: þeah-hwæðere symle bið haligra manna getel geeacnod þurh arleasra manna wanunge. Nis þæt getel Godes gecorenra lytel, swa swa Crist on oðre stowe cwæð, "Manega cumað fram east-dæle and fram west-dæle, and sittað mid þam heahfædere Abraháme, and Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta be Godes gecorenum cwæð, "Ic hí getealde, and heora getel is mare ðonne sand-ceosol." On ðisum andweardan life sind þa gecorenan feawa geðuhte ongean getel þæra wiðercorenra, ac þonne hí to ðam ecan life gegaderode beoð, heora tel bið swa menigfeald, þæt hit oferstihð, be ðæs witegan cwyde, sand-ceosles gerím. We should not be hopeless, though in this present church many are evil and few good; for Noah's ark on the waves of the great flood was a type of this church, and it was in the lower part wide and in the upper narrow. In the lowermost bottom dwelt the fierce beasts and creeping worms. On the second flooring dwelt birds and clean animals. On the third flooring dwelt Noah with his wife, and his three sons with their three wives. In the bottom the ark was roomy, where the fierce beasts dwelt, and narrowed above, where the dwelling of men was; for the holy church is in fleshly men very broad, and in spiritual narrow. She spreads her bosom where the rugged dwell in brutal habits, and she is narrowed at the end which the discreet inhabit, living in spiritual practices; for the holier they are in this present church, so the less of them there is. Much more is there of those men who live for their own lusts, than there is of those who regulate their life's actions after the commandments of God: yet is the number of holy men ever increased through the diminution of impious men. The number of God's chosen is not little, as Christ said in another place, "Many shall come from the east part and from the west, and shall sit with the patriarch Abraham, and Isaac, and Jacob in the kingdom of heaven." Again, the psalmist said of God's chosen, "I counted them, and their number is greater than the sand-grains." In this present life the chosen appear few in comparison with the number of the reprobates, but when they shall be gathered to the eternal life, their number will be so manifold, that it will exceed, according to the prophet's saying, the number of the sand-grains.

Lǽd us, Ælmihtig God, to getele ðinra gecorenra halgena, inn to þære ecan blisse ðines rices, þe þu gearcodest fram frymðe middangeardes þe lufigendum, þu ðe leofast and rixast mid þam Ecan Fæder and Halgum Gaste on ealra worulda woruld. Amen. Lead us, Almighty God, to the number of thy chosen saints, into the everlasting bliss of thy kingdom, which thou hast prepared from the beginning of the world for those who love thee, thou who livest and reignest with the Eternal Father and the Holy Ghost for ever and ever. Amen.

KL. NOUEMB. NOVEMBER I.

NATALE OMNIUM SANCTORUM. THE NATIVITY OF ALL SAINTS.

Halige láreowas ræddon þæt seo geleaffulle gelaðung þisne dæg Eallum Halgum to wurþmynte mærsige, and arwurðlice freolsige; forðan ðe hí ne mihton heora ælcum synderlice freolstide gesettan, ne nánum menn on andweardum life nis heora eallra nama cuð, swa swa Iohannes se Godspellere on his gastlican gesihðe awrát, þus cweðende, "Ic geseah swa micele menigu, swa nán man geryman ne mæg, of eallum ðeodum and of ælcere mægðe, standende ætforan Godes þrym-setle, ealle mid hwitum gyrlum gescrydde, healdende palm-twigu on heora handum, and sungon mid hluddre stemne, Sy hǽlu urum Gode þe sitt ofer his þrym-setle. And ealle englas stodon on ymbhwyrfte his ðrym-setles, and aluton to Gode, þus cweðende, Sy urum Gode bletsung and beorhtnys, wisdom and þancung, wurðmynt and strengð, on ealra worulda woruld. Amen." 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."

Godes halgan sind englas and menn. Englas sind gastas butan lichaman. Þa gesceop se Ælmihtiga Wealdend on micelre fægernysse, him sylfum to lofe, and to wuldre and wurðmynte his mægenþrymme on ecnysse. Be þam we forhtiað fela to sprecenne, forðan ðe Gode anum is to gewitenne hú heora ungesewenlice gecynd, butan ælcere besmitennysse oþþe wanunge, on écere hluttornysse þurhwunað. Þeah-hwæðere we oncnáwað on halgum gewritum, þæt nigon engla werod sind wunigende on heofonlicum þrymme, þe næfre náne synne ne gefremedon. Þæt teoðe werod þurh modignesse losode, and to awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhðe inn to hellicere susle. 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 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.

Soðlice sume ðæra haligra gasta, þe mid heora Scyppende þurhwunodon, to us asende cumað, and towearde ðing cyðað. Sume hí wyrcað, be Godes dihte, tácna and gelomlice wundra on middangearde. Sume hí synd ealdras gesette þam oðrum englum, to gefyllenne þa godcundlican gerynu. Þurh sume gesett God and toscæt his domas. Sume hí sind swa micclum to Gode geðeodde, þæt náne oðre him betwynan ne synd, and hí ðonne on swa micclan maran lufe byrnende beoð, swa micclum swa hí Godes beorhtnysse scearplicor sceawiað. Nu is þes dæg þisum englum arwurðlice gehalgod, and eac þam halgum mannum, þe þurh miccle geðincða fram frymðe middangeardes Gode geþugon. Of þisum wæron ǽrest heahfæderas, eawfæste and wuldorfulle weras on heora life, witegena fæderas, þæra gemynd ne bið forgiten, and heora nama þurhwunað on ecnysse; forðan ðe hi wæron Gode gecweme þurh geleafan, and rihtwisnysse, and gehyrsumnysse. Þisum fyligð þæra witegena gecorennys: hí wæron Godes gesprecan, and þam he æteowde his digelnysse, and hi onlihte mid gife þæs Halgan Gastes, swa þæt hi wiston þa towerdan ðing, and mid witigendlicere gyddunge bododon. Witodlice þa gecorenan witegan mid manegum tácnum and forebícnungum on heora life scinende wæron. Hi gehældon manna untrumnysse, and deaddra manna líc to life arærdon. Hí eac for folces þwyrnysse heofonan scuras oftugon, and eft miltsigende getiþodon. Hi heofodon folces synna, and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his ðrowunge, and ærist, and upstige, and ðone micclan dóm, þurh ðone Halgan Gast gelærede, hí witegodon. 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.

On ðære Nywan Gecyðnysse forðstóp Iohannes se Fulluhtere, seðe mid witegunge Cristes to-cyme bodode, and eac mid his fingre hine gebícnode. "Betwux wifa bearnum ne arás nán mærra mann þonne is Iohannes se Fulluhtere." Þisum Godes cempan geþwærlæcð þæt twelffealde getel Cristes apostola, þe he sylf geceas him to leorning-cnihtum, and hi mid rihtum geleafan and soðre láre geteah, and eallum ðeodum to láreowum gesette, swa þæt se swég heora bodunge ferde geond ealle eorðan, and heora word becomon to gemærum ealles ymbhwyrftes. To ðisum twelf apostolum cwæð se Ælmihtiga Hælend, "Ge sind middangeardes leoht: scine eower leoht swa ætforan mannum, þæt hi geseon eowre gódan weorc, and wuldrian eowerne Fæder þe on heofonum is. Ge sind mine frynd, and ic cyðe eow swa hwæt swa ic æt minum Fæder gehyrde." Eornostlice Drihten forgeaf þa mihte his twelf apostolum, þæt hi ða ylcan wundra worhton þe hé sylf on middangearde gefremode. And swa hwæt swa hí bindað ofer eorðan, þæt bið on heofonum gebunden; and swa hwæt swa hí unbindað ofer eorðan, þæt bið unbunden on heofonum. Eac he him behet mid soðfæstum beháte, þæt hí on ðam micclum dome ofer twelf dóm-setl sittende beoð, to démenne eallum mannum þe æfre on lichaman líf underfengon. In the New Testament John the Baptist stept forth, who 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.

Æfter þam apostolican werode we wurðiað þone gefæstan heap Godes cyðera, þe ðurh mislice tintrega Cristes ðrowunge werlice geefenlæhton, and ðurh martyrdom þæt upplice rice geferdon. Sume hi wæron mid wæpnum ofslagene, sume on líge forswælede, oðre mid swipum ofbeatene, oþre mid stengum þurhðyde, sume on héngene gecwylmede, sume on widdre sǽ besencte, oðre cuce behylde, oðre mid ísenum clawum totorene, sume mid stánum ofhrorene, sume mid winterlicum cyle geswencte, sume mid hungre gecwylmede, sume handum and fotum forcorfene, folce to wæfersyne, for geleafan and halgum naman Hælendes Cristes. Þas sind þa sigefæstan Godes frynd, þe ðæra forscyldgodra ealdormanna hæsa forsawon, and nu hí sind gewuldor-beagode midsige heora þrowunga on écere myrhðe. Hi mihton beon lichamlice acwealde, ac hi ne mihton fram Gode þurh náne tintregunga beon gebígede. Heora hiht wæs mid undeadlicnysse afylled, þeah ðe hí ætforan mannum getintregode wæron. Hí wæron sceortlice gedrehte, and langlice gefrefrode; forðan ðe God heora afándode swa swa gold on ófne, and he afunde hi him wyrðe, and swa swa halige offrunga, hi underfeng to his heofonlican rice. 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 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.

Æfter ablunnenre ehtnysse reðra cynega and ealdormanna, on siblicere drohtnunge Godes gelaðunge, wæron halige sacerdas Gode ðeónde, þa mid soðre láre and mid halgum gebysnungum folces menn to Gode symle gebígdon. Heora mód wæs hluttor, and mid clænnysse afylled, and hi mid clænum handum Gode Ælmihtigum æt his weofode ðenodon, mærsigende þa halgan gerynu Cristes lichaman and his blodes. Eac hí offrodon hí sylfe Gode líflice onsægednysse butan womme, oþþe gemencgednysse þwyrlices weorces. Hi befæston Godes láre heora underþeoddum, to unateorigendlicum gafele, and heora mód mid þreatunge, and bene, and micelre gymene to lifes wege gebígdon, and for nánum woruldlicum ege Godes riht ne forsuwodon; and ðeah ðe hí swurdes ecge ne gefreddon, þeah ðurh heora lífes geearnunga hí ne beoð martyrdomes bedælede, forðan þe martyrdom bið gefremmed na on blodes gyte anum, ac eac swylce on synna forhæfednysse, and on bíggenge Godes beboda. 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.

Þysum fyligð ancersetlena drohtnung, and synderlic ingehyd. Þa on westenum wunigende, woruldlice éstas and gælsan mid strecum mode and stiðum life fortrædon. Hi forflugon woruld-manna gesihðe and herunge, and on wáclicum screafum oððe hulcum lutigende, deorum geferlæhte, to engelicum spræcum gewunode, on micclum wundrum scínende wæron. Blindum hí forgeafon gesihðe, healtum færeld, deafum hlyst, dumbum spræce. Deoflu hí oferswyðdon and afligdon, and ða deadan þurh Godes mihte arærdon. Seo bóc þe is geháten Uitae Patrum sprecð menigfealdlice embe þyssera ancersetlena, and eac gemænelicra muneca drohtnunge, and cwyð, þæt heora wæs fela ðusenda gehwær on westenum and on mynstrum wundorlice drohtnigende, ac swa-þeah swyðost on Egypta-lande. Sume hí leofodon be ófete and wyrtum, sume be agenum geswince, sumum ðenodon englas, sumum fugelas, oðþæt englas eft on eaðelicum forðsiðe hí to Gode feredon. 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 Vitæ Patrum speaks manifoldly 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.

Eala ðu, eadige Godes cennestre, symle mæden Maria, tempel ðæs Halgan Gastes, mæden ǽr geeacnunge, mæden on geeacnunge, mæden æfter geeacnunge, micel is ðin mærð on ðisum freols-dæge betwux þam foresædum halgum; forðan ðe ðurh þine clænan cenninge him eallum becom halignyss and ða heofonlican geðincðu. We sprecað be ðære heofonlican cwene endebyrdlice æfter wífháde, þeah-hwæðere eal seo geleaffulle gelaðung getreowfullice be hire singð, þæt heo is geuferod and aháfen ofer engla werod to þam wuldorfullan heahsetle. Nis be nanum oðrum halgan gecweden, þæt heora ænig ofer engla werod aháfen sy, buton be Marian ánre. Heo æteowde mid hire gebysnungum þæt heofonlice líf on eorðan, forðan þe mægðhád is ealra mægna cwén and gefera heofonlicra engla. Ðyses mædenes gebysnungum and fótswaðum fyligde ungerím heap mægðhádes manna on clænnysse þurhwunigende, forlætenum giftum, to ðam heofonlicum brydguman Criste geþeodende mid ánrædum mode, and haligre drohtnunge, and sidefullum gyrlan, to þan swiðe, þæt heora for wel menige for mæigðháde martyrdom geðrowodon, and swa mid twyfealdum sige to heofonlicum eardung-stowum wuldorfulle becomon. 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.

Eallum ðisum foresædum halgum, þæt is, englum and Godes gecorenum mannum, is þyses dæges wurðmynt gemærsod on geleaffulre gelaðunge, him to wurðmynte and us to fultume, þæt we ðurh heora þingrædene him geferlæhte beon moton. Þæs ús getiðige se mildheorta Drihten, þe hí ealle and ús mid his deorwurðan blode fram deofles hæftnedum alysde. We sceolon on ðyssere mærlican freols-tide mid halgum gebedum and lofsangum us geinnian, swa hwæt swa we on oðrum freols-dagum ealles geares ymbrynes, þurh mennisce tyddernysse hwónlicor gefyldon, and carfullice hógian þæt we to ðære ecan freols-tide becumon. 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 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.

EUANGELIUM. GOSPEL.

Videns Iesus turbas ascendit in montem: et reliqua. Videns Jesus turbas ascendit in montem: et reliqua.

Ðæt hálige godspel, þe nu lytle ǽr ætforan eow gerædd wæs, micclum geþwærlæcð þyssere freols-tide, forðan ðe hit geendebyrt þa eahta eadignyssa ðe ða halgan to heofonlicum geðincðum gebrohton. 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.

Matheus awrát on þysum dægþerlican godspelle, þæt se Hælend on sumere tide "gesawe micele menigu him fyligende; þa astah he upp on ane dune. Þaða hé gesæt, þa genealæhton his leorning-cnihtas him to, and hé undyde his muð, and hi lærde, þus cweðende, Eadige beoð þa gastlican ðearfan:" et reliqua. 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.

Se wisa Augustinus trahtnode þis godspel, and sæde, þæt seo dún þe se Hælend astah getácnað ða healican bebodu soðre Rihtwisnysse: þa læssan beboda wæron gesette ðam Iudeiscan folce. An God þeah-hwæðere gesette, þurh his halgan witegan, þa læssan bebodu Iudeiscre ðeode, þe mid ógan ða-gyt gebunden wæs; and he gesette, þurh his agenne Sunu, þa maran bebodu cristenum folce, þa ðe he mid soðre lufe to alysenne com. Sittende he tæhte: þæt belimpð to wurðscipe láreowdomes. Him to genealæhton his discipuli, þæt hí gehendran wæron lichamlice, þa ðe mid mode his bebodum genealæhton. Se Hælend geopenode his muð. Witodlice se geopenode his muð to þære godspellican láre, seðe on ðære ealdan ǽ gewunelice openode þæra witegena muð. Þeah-hwæðere his muðes geopenung getácnað þa deoplican spræce ðe he ða forð-ateah. He cwæð, "Eadige beoð þa gastlican ðearfan, forðan þe heora is heofonan rice." Hwæt sind ða gastlican ðearfan buton ða eadmodan, þe Godes ege habbað, and nane toðundennysse nabbað? Godes ege is wisdomes angynn, and modignyss is ælcere synne anginn. Fela sind ðearfan þurh hafenleaste, and na on heora gaste, forðan ðe hí gewilniað fela to hæbbenne. Sind eac oðre ðearfan, na ðurh hafenleaste ac on gaste, forðan þe hí synd, æfter þæs apostolican cwyde, "Swa swa naht hæbbende, and ealle ðing geagnigende." On þas wisan wæs Abraham ðearfa, and Iacob, and Dauid, seðe, on his cynesetle aháfen, hine sylfne geswutelode þearfan on gaste, þus cweðende, "Ic soðlice eom wædla and þearfa." Þa módigan rican ne beoð þearfan ne þurh hafenleaste ne on gaste, forðan ðe hí synd gewelgode mid æhtum, and toðundene on mode. Þurh hafenleaste and on gaste synd þearfan ða fullfremedan munecas, þe for Gode ealle ðing forlætað to ðan swiðe, þæt hi nellað habban heora agenne lichaman on heora anwealde, ac lybbað be heora gastlican láreowas wissunge; and forði swa micclum swa hí her for Gode on hafenleaste wuniað, swa micclum hí beoð eft on ðam toweardan wuldre gewelgode. 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 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.

"Eadige beoð þa liðan, forðan þe hí þæt lánd geagniað." Þa synd liðe and gedefe, þa ðe ne wiðstandað yfelum, ac oferswyðað mid heora góódnysse þone yfelan: hi habbað þæt lánd þe se sealm-sceop embe spræc, "Drihten, þu eart min hiht: beo min dæl on þæra lybbendra eorðan." Þæra lybbendra eorðe is seo staðelfæstnyss þæs ecan eardes, on ðam gerest seo sawul swa swa se lichama on eorðan. Se eard is rest and líf gecorenra halgena. "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.

"Eadige beoð ða þe heofiað, forðan ðe hi beoð gefrefrode." Na beoð þa eadige, þe for hynðum oððe lirum hwilwendlicra hyðða heofiað; ac ða beoð eadige, ðe heora synna bewepað, forðan þe se Halga Gast hí gefrefrað, seðe deð forgyfenysse ealra synna, se is geháten Paraclitus, þæt is, Frefrigend, forðan ðe he frefrað þæra behreowsigendra heortan þurh his gife. "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.

"Eadige beoð þa þe sind ofhingrode and ofþyrste æfter rihtwisnysse, forðan ðe hi beoð gefyllede." Se bið ofhingrod and ofðyrst æfter rihtwisnysse, seðe Godes beboda lustlice gehyrð, and lustlicor mid weorcum gefylð: se bið þonne mid þam mete gefylled ðe Drihten embe spræc, "Min mete is, þæt ic wyrce mines Fæder willan, þæt is rihtwisnys." Þonne mæg hé cweðan mid þam sealm-sceope, "Drihten, ic beo æteowed mid rihtwisnysse on ðinre gesihðe, and ic beo gefylled, þonne ðin wuldor geswutelod bið." "Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirsty 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."

"Eadige beoð þa mildheortan, forðan þe hí begytað mildheortnysse." Eadige beoð þa ðe earmra manna þurh mildheortnysse gehelpað, forðan ðe him bið swa geleanod, þæt hí sylfe beoð fram yrmðe alysede. "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.

"Eadige beoð þa clænheortan, forðan ðe hí geseoð God sylfne." Stunte synd þa ðe gewilniað God to geseonne mid flæsclicum eagum, þonne he bið mid þære heortan gesewen; ac heo is to clænsigenne fram leahtrum, þæt heo God geseon mage. Swa swa eorðlic leoht ne mæg beon gesewen buton mid clænum eagum, swa eac ne bið God gesewen buton mid clænre heortan. "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.

"Eadige beoð þa gesibsuman, forðan ðe hí beoð Godes bearn gecígede." On sibbe is fulfremednyss þær ðær nán ðing ne þwyrað: forði synd þa gesibsuman Godes bearn, forðan ðe nán ðing on him ne wiðerað ongean God. Gesibsume sind þa on him sylfum, ðe ealle heora modes styrunga mid gesceade gelógiað, and heora flæsclican gewilnunga gewyldað swa þæt hí sylfe beoð Godes rice. Ðeos is seo sib ðe is forgyfen on eorðan þam mannum þe beoð gódes willan. God ure Fæder is gesibsum; witodlice forði gedafenað þam bearnum þæt hi heora Fæder geefenlæcon. "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.

"Eadige beoð ða ðe þoliað ehtnysse for rihtwisnysse, forðan ðe heora is heofonan rice." Fela sind ða ðe ehtnysse ðoliað for mislicum intingum, swa swa doð mannslagan, and sceaðan, and gehwilce fyrnfulle; ac seo ehtnys him ne becymð to nánre eadignysse; ac seo ehtnys ana þe bið for rihtwisnysse geðolod becymð to ecere eadignysse. Nis to ondrǽdenne ðwyrra manna ehtnys, ac má to forðyldigenne, swa swa Drihten to his leorning-cnihtum cwæð, "Ne ondræde ge eow ða ðe eowerne lichaman ofsleað, forðan ðe hí ne magon eowre sawle ofslean, ac ondrædað God, ðe mæg ægðer ge sawle ge lichaman on helle-susle fordón." Ne sceole we ðeah þa ðwyran to ure ehtnysse gremian, ac swiðor, gif hí astyrede beoð, mid rihtwisnysse gestillan. Gif hi ðonne þære ehtnysse geswycan nellað, selre ús bið þæt we ehtnysse ðolion þonne we riht forlæton. "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 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.

Eahta eadignyssa synd on þisum godspelle geendebyrde; is ðeah gyt an cwyde bæftan, ðe is geðuht swilce he sy se nygoða stæpe, ac he soðlice belimpð to ðære eahteoðan eadignysse, forðan ðe hi butu sprecað be ehtnysse for rihtwisnysse and for Criste. Þa eahta eadignyssa belimpað to eallum geleaffullum mannum, and se æftemysta cwyde, þeah ðe he synderlice to þam apostolum gecweden wære, belimpð eac to eallum Cristes limum, forðan ðe hé nis se nygoða, ac fyligð þære eahteoðan eadignysse, swa swa we ǽr sædon. Se Hælend cwæð, "Eadige ge beoð þonne man eow wyrigð, and eower eht, and ælc yfel ongean eow sprecð leogende for me." Se bið eadig and gesælig þe for Criste ðolað wyriunge and hospas fram leasum licceterum, forðan ðe seo lease wyriung becymð þam rihtwisum to eadigre bletsunge. 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.

"Blissiað and fægniað, forðan ðe eower méd is menigfeald on heofonum." Geleaffullum gedafenað þæt hi wuldrion on gedrefednyssum, forðan ðe seo gedrefednys wyrcð geðyld, and þæt geðyld afándunge, and seo afándung hiht. Se hiht soðlice ne bið næfre gescynd, forðan þe Godes lufu is agóten on urum heortum þurh ðone Halgan Gast, seðe us is forgífen. Be þisum cwæð se apostol Iacobus, "Eala ge mine gebroðra, wenað eow ælcere blisse, þonne ge beoð on mislicum costnungum, forðan þe seo afándung eowres geleafan is miccle deorwurðre þonne gold þe bið ðurh fyr afándod." Eft cwyð þæt halige gewrit, "Læmene fatu beoð on ofne afándode, and rihtwise menn on gedrefednysse heora costnunge." Be þisum cwæð eac se Hælend on oðre stowe to his leorning-cnihtum, "Gif ðes middangeard eow hatað, wite ge þæt hé me hatode ǽr eow; and gif hí min ehton, þonne ehtað hi eac eower." Crist sylf wæs fram arleasum mannum acweald, and swa eac his leorning-cnihtas and martyras; and ealle ða ðe gewilniað arfæstlice to drohtnigenne on geleaffulre gelaðunge, hí sceolon ehtnysse ðolian, oððe fram ungesewenlicum deofle oððe fram gesewenlicum arleasum deofles limum: ac þas hwilwendlican ehtnyssa oþþe gedrefednyssa we sceolon mid gefean for Cristes naman geðafian, forðan ðe he þus behet eallum geðyldigum, "Blissiað and fægniað, efne eower méd is menigfeald on heofonum." "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 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 mihton ðas halgan rædinge menigfealdlicor trahtnian, æfter Augustines smeagunge, ac us twynað hwæðer ge magon maran deopnysse ðæron þearflice tocnawan; ac uton biddan mid inweardre heortan þone Ælmihtigan Wealdend, seðe ús mid menigfealdre mærsunge ealra his halgena nu to-dæg geblissode, þæt he us getiðige genihtsumnysse his miltsunge þurh heora menigfealdan þingrædena, þæt we on écere gesihðe mid him blission, swa swa we nu mid hwilwendlicere þenunge hí wurðiað. 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.

Sy wuldor and lóf Hælendum Criste, seðe is anginn and ende, Scyppend and Alysend ealra halgena, mid Fæder and mid Halgum Gaste, á on ecnysse. Amen. 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.

IX. KL. DEC. NOVEMBER XXIII.

NATALE SCI CLEMENTIS MARTYRIS. THE NATIVITY OF ST. CLEMENT THE MARTYR.

Menn ða leofostan, eower geleafa bið þe trumra, gif ge gehyrað be Godes halgum, hú hi þæt heofonlice rice geearnodon; and ge magon ðe cuðlicor to him clypian, gif heora lifes drohtnunga eow þurh láreowa bodunge cuðe beoð. Most beloved men, your faith will be the firmer, if ye hear concerning God's saints, how they earned the heavenly kingdom; and ye may the more certainly call to them, if the course of their lives be known to you through the preaching of teachers.

Þes halga wer Clemens, þe we on ðisum andweardan freols-dæge wurðiað, wæs þæs eadigan Petres apostoles leorning-cniht. Þa wæs he ðeonde on gastlicere láre and gecneordnysse to ðan swiðe, þæt se apostol Petrus hine geceas to papan Romaniscre ðeode æfter his dæge, and ǽr his ðrowunge hine to papan gehádode, and on his biscop-setle gesette, to ði þæt he ðæra cristenra manna gymene hæfde. Hé gehádode twegen biscopas ǽr ðan, Linum et Cletum, ac hé ne sette na hí on his setle, swa swa hé dyde þisne halgan wer, þe we to-dæg wurðiað. Hwæt ða, Clemens æfter Petres ðrowunge geðeah on fægernysse góddra ðeawa, swa þæt he gecweme wæs Iudeiscum, and hæðenum, and cristenum samod. Þam hæðenum leodum he gelicode, forðan ðe he mid hospe heora godas ne gebysmrode, ac mid bóclicum gesceade him geswutelode hwæt hí wæron, and hwær acennede þa ðe hí him to godum wurðodon, and heora drohtnunge and geendunge mid swutelum seðungum gewissode; and cwæð, þæt hí sylfe eaðelice mihton to Godes miltsunge becuman, gif hí fram heora dwollicum biggengum eallunga gecyrdon. Iudeiscre ðeode hylde he begeat, forðan þe he soðlice geseðde þæt heora forðfæderas Godes frynd gecígede wæron, and him God halige ǽ sette to heora lifes rihtinge; and cwæð, þæt hí fyrmeste on Godes gecorennysse wæron, gif hí mid geleafan his bebodum gehyrsumodon. Fram cristenum he wæs swiðost gelufod, forðan ðe he gehwilce eardas namcuðlice on gemynde hæfde, and þa wanspedigan cristenan ðæra earda ne geðafode þæt hí openre wædlunge underðeodde wurdon, ac mid dæghwomlicere bodunge hé gemánode þa rican and þa spedigan, þæt hi ðæra cristenra wædlunge mid heora spedum gefrefrodon, þe-læs ðe hí ðurh hæðenra manna gifa besmitene wurdon. This holy man Clement, whom we honour on this present festival, was a disciple of the blessed apostle Peter. Then was he thriving in ghostly lore and study so greatly, that the apostle Peter chose him for pope of the Roman people after his day, and before his passion ordained him pope, and placed him in his episcopal seat, that he might have care of christian men. He had ordained two bishops previously, Linus and Clitus, but he did not place them in his seat, as he did this holy man, whom to-day we honour. Clement then after Peter's passion thrived in fairness of good morals, so that he was acceptable to Jews, and heathens, and christians together. He was liked by the heathen people, because he did not insult their gods with contumely, but with bookly reasoning manifested to them what they were, and where born whom they honoured as their gods, and showed to them, with manifest proofs, their lives and ends; and said that they themselves might easily attain to God's mercy, if they would wholly turn from their erroneous worship. The favour of the Jewish people he got, because he truly proved that their forefathers were called friends of God, and that God appointed them a holy law for their lives' direction; and said, that they would have been foremost in God's election, if with belief they had obeyed his commandments. By the christians he was most beloved, because he had all countries by name in his memory, and permitted not the indigent christians of those countries to be reduced to public mendicity, but by daily preaching he exhorted the rich and affluent to alleviate the poverty of the christians with their affluence, lest by the gifts of heathen men they should be corrupted.

And Dionisius, Godes cyðere, seðe þurh Paules Apostoles láre and tácna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on ðam timan fram Greclande to ðam halgan papan Clementem, Petres æftergencgan, and he hine mid micclum wurðmynte underfeng, and for arwurðnysse his halgan lifes him cuðlice tolét, and mid lufe geheold. Eft æfter fyrste cwæð se eadiga Clemens to ðam halgan were Dionisium, "Si ðe forgyfen miht to gebindenne and to alysenne, swa swa me is; and þu far to ðæra Francena rice, and boda him godspel and heofonan rices wuldor." Dionisius þa wearð his hæsum gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid micclum wundrum to ðan swiðe þæt þa reðan hæðenan, swa hraðe swa hi hine gesawon, oððe hí feallende his fét gesohton, him and Gode gehyrsumigende, oððe gif heora hwylc ðwyrode, þonne wearð se mid swa micelre fyrhte fornumen, þæt hé ðærrihte his andweardnysse forfleah. Wearð ða gebíged eal Francena rice to Godes geleafan, þurh bodunge and wundra þæs eadigan weres Dionisii; and hé eac sume his geferan to Ispanian gesende, þæt hi ðam leodscipe lifes word gecyddon. And Dionysius, God's martyr, who through the lore and miracles of Paul the Apostle had with holy life turned to the faith of Christ, returned at that time from Greece to the holy pope Clement, Peter's successor, and he received him with great honour, and in veneration expressly remitted to him his holy life, and with love retained him. Again, after a time, said the blessed Clement to the holy man Dionysius, "Be to thee given might to bind and to loose, so as there is to me; and go thou to the realm of the Franks, and preach to them the gospel and the glory of heaven's kingdom." Dionysius was then obedient to his commands, and with his companions went to Frankland, preaching christianity with great miracles so effectually, that the fierce heathen, as soon as they saw him, either falling sought his feet, obeying him and God, or if any one of them was hostile, he was seized with such great fear, that he straightways fled from his presence. Then was all the realm of the Franks inclined to God's faith, through the preaching and miracles of the blessed man Dionysius; and he also sent some of his companions to Spain, to announce the word of life to that nation.

Hwæt ða, Clemens Romana papa wearð gewreht to ðam casere Traianum, for ðam micclan cristendome þe he gehwær on his rice arærde. Þa sende se casere Traianus gewritu ongean, þæt se halga papa Clemens to hæðengylde gebugan sceolde, oððe hine mann asende ofer sǽ on wræcsið to sumum westene, on þam þe cristene menn for geleafan fordemde wræcsiðedon. Þæs caseres hǽs wearð þa forðgencge, and swa micele gife foresceawode se Ælmihtiga God Clemente, þæt se hæðena dema his sið mid wope bemænde, þus cweðende, "Se God þe ðu wurðast gefrefrige ðe, and fultumige on ðinum wræcsiðe." And het ða hine to scipe lǽdan, and ealle his neoda foresceawian, þe hé to bigwiste habban mihte. Wearð ða þæt scip gefylled mid cristenum mannum, þe þone halgan papan forlǽtan noldon. After this, Clement, the Romans' pope, was accused to the emperor Trajan, for the great christianity which he had raised everywhere in his realm. Then sent the emperor Trajan letters back, that the holy pope Clement should bow to heathenism, or should be sent over sea in exile to a waste, to which christian men condemned for belief were banished. The emperor's command was then carried into effect, and the Almighty God had provided so great grace for Clement, that the heathen judge bewailed his journey with weeping, thus saying, "May the God whom thou worshipest comfort and support thee in thy exile." And he then ordered him to be led to a ship, and all his needs to be provided for, which he might have for sustenance. The ship was then filled with christian men, who would not forsake the holy pope.

Þaða hé to ðam westene becom, þa gemette he ðær má þonne twa ðusend cristenra manna, þe mid langsumere genyðerunge to marmstán-gedelfe gesette wæron, þe his tocymes micclum fægnodon, mid anre stemne cweðende, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces and weorces." Þaða hé mid tihtendlicum wordum heora gewǽhtan mód getrymde and gefrefrode, ða geaxode hé þæt hí dæghwomlice ofer six mila him wæter on heora exlum gefetton. Ða cwæð se eadiga biscop, "Uton biddan mid fæstum geleafan Drihten Hælend, þæt hé us his andetterum ða æddran his wyllspringes gehendor geopenige, þæt we on his wel-dædum blission." Þaða ðis gebed gefylled wæs, þa beheold se biscop on ælce healfe, and geseah ða on þa swiðran healfe an hwít lamb standan, þe bícnode mid his swyðran fét, swilce hit þa wæter-æddran geswutelian wolde. Ða undergeat Clemens þæs lambes gebícnunge, and cwæð, "Geopeniað þas eorðan on þyssere stowe þær ðær þæt lamb to-gebícnode." His geferan ða his hæse gefyldon, and þærrihte æt ðam forman gedelfe swegde út ormæte wyllspring, and mid micclum streame forð-yrnende wæs. Hwæt hí ealle ða micclum blissodon, and Gode ðancodon heora geswinces lisse. Þa wæs se cwyde gefylled, þe hí on ðæs biscopes to-cyme gecwædon, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces." When he came to the waste, he found there more than two thousand christian men, who by a longsome condemnation were set to the digging of marble, who greatly rejoiced at his coming, with one voice saying, "Behold here is our shepherd, behold here is the comforter of our tribulation and work." When he with persuasive words had confirmed and comforted their afflicted minds, he was informed that they daily fetched water for themselves on their shoulders more than six miles. Then said the blessed bishop, "Let us with firm faith pray to the Lord Jesus, to open nearer at hand for us his professors the veins of his wellsprings, that we may rejoice in his benefits." When this prayer was ended, the bishop beheld on each side, and saw on the right side a white lamb standing, which beckoned with his right foot, as if it would show the water-vein. Then Clement understood the lamb's beckoning, and said, "Open the earth in this place where the lamb beckoned." His companions fulfilled his command, and straightways at the first digging an immense wellspring sounded out, and ran forth in a great stream. Whereupon they all greatly rejoiced, and thanked God for this alleviation of their tribulation. Then was the saying fulfilled, which they said at the bishop's coming, "Behold here is our shepherd, behold here is the comforter of our tribulation."

Ðis wundor ða asprang geond þa gehendan scira, and hí ealle þone halgan biscop mid arwurðnysse geneosodon, biddende þæt hé hí mid his láre getrymde. He ða hi ealle to Godes geleafan gebígde, and binnan feawum dagum þær fif hund manna gefullode; and wurdon ða fela cyrcan gehwær arærede, and deofolgild toworpene; swa þæt binnan anes geares fyrste næs gemet hæðengild geond hund-teontig mila neawiste. This miracle then became known through the neighbouring provinces, and they all visited the holy bishop with reverence, praying that he would confirm them with his lore. He then inclined them all to God's faith, and within a few days baptized there five hundred men; and many churches were raised everywhere, and idols overthrown; so that within the space of one year idolatry was not found over a neighbourhood of a hundred miles.

Þa gelámp hit þæt sume ða hæðenan wurdon mid ándan getyrigde, and heora ærende to ðam casere asendon, and him cyddon þæt his folc eall endemes astyred wære, and eallunga fram his biggencgum gecyrred, þurh Clementem ðæra cristenra biscop. Þa wearð se hæþena casere Traianus mycclum astyred, and asende ænne wælhreowne heretogan, his nama wæs Aufidianus, se mid mislicum witum fela cristenra manna acwealde, þæt he þone halgan biscop mid þam geleaffullan folce adylegian sceolde. Se arleasa cwellere ða, Aufidianus, ðaða he ne mihte mid nánum þeowracan ða cristenan geegsian, forðan ðe hi ealle samod blissigende to martyrdome onetton, þa forlét he þæt folc, and ðone biscop ænne to þam hæðengylde genydde; ac ðaða he geseah þæt hé nateshwon hine gebígan ne mihte, þa cwæð he to his underðeoddum, "Lædað hine to middere sǽ, and getigað ænne ancran to his swuran, and ascufað hine út on middan þære dypan." Hit wearð þa gedón be hǽse þæs wælhreowan cwelleres, and micel menigu þæra cristenra stód on þære sǽ-strande, wepende and biddende þone Ælmihtigan, þe sǽ and eorðan gesceop, þæt hí moston his halige líc mid heora ðenungum behwurfan. It happened then that certain heathens were stimulated by envy, and sent their errand to the emperor, and announced to him that his folk were at last all excited, and wholly turned from his worship, through Clement, the christians' bishop. Then was the heathen emperor, Trajan, greatly excited, and sent a cruel commander, his name was Aufidianus, who with divers torments had killed many christian men, that he might destroy the holy bishop with the faithful folk. The impious murderer then, Aufidianus, when he could not by any threats terrify the christians, for they all rejoicing together hastened to martyrdom, left the folk and would compel the bishop alone to idolatry; but when he saw that he could not in any way incline him, he said to those under him, "Lead him to the middle of the sea, and tie an anchor to his neck, and thrust him out into the middle of the deep." It was then done by command of the cruel murderer, and a great multitude of the christians stood on the sea strand, weeping and praying to the Almighty, who created sea and earth, that they might attend his holy body with their services.

Þa cwædon his twegen leorning-cnihtas, Febus and Cornelius, "Eala ge gebroðra, uton anmodlice biddan urne Drihten, þæt hé us geswutelige ða arwurðfullan andweardnysse his halgan cyðeres." Hwæt ða, seo sǽ, ðurh Godes hǽse, útflowende, him gerymde þreora mila dries færeldes, swa þæt þa cristenan bealdlice inn-eodon, and gemetton niwe ðruh of marmanstáne on cyrcan wison gesceapene, and þæs halgan cyðeres líc ðær-binnan ðurh engla ðenunge gelogod, and þone ancran wið his sidan licgende. Þa wearð him geswutelod þæt he æt Gode abǽde, þæt on ælces geares ymbryne, ymbe his ðrowung-tíde, seo sǽ seofan dagas drígne grund þam folce gegearcige, þæt hí binnan ðam fyrste his halgan lichaman gesecan magon. Þæt belimpð to lofe and herunge ures Hælendes, seðe his halgan cyðere ða arwurðan byrgene gegearcode. Þa ðurh ðis tácn wurdon ealle þa ungeleaffullan cristene, swa þæt nateshwón næs gemét on ðam earde naðor ne hæðen ne Iudeisc ðe nære gebíged to cristenum geleafan. Soðlice æt þære halgan þrýh sind getiðode heofonlice lacnunga adlium lichaman, þurh ðingunge ðæs halgan cyðeres. Swa hwá swa on his freols-tide untrum his byrgene gesehð, he gewent blissigende and gesundful ongean. Þær beoð blinde onlihte, and deofolseoce gewittige, and gehwilce gedrehte þær beoð geblissode; and ealle geleaffulle his weldæda brucað, and mid wurþmynte Godes gerynu ðær beoð gefyllede. Then said his two disciples Phœbus and Cornelius, "O ye brothers, let us unanimously pray to our Lord, that he manifest to us the venerable presence of his holy martyr." Whereupon the sea, at God's behest, flowing out, cleared for them three miles of dry space, so that the christians boldly went in, and found a new coffin of marble shaped in form of a church, and the holy martyr's body placed therein through the ministry of angels, and the anchor lying by his side. Then was manifested to them that they should obtain from God, that in the course of every year, at the time of his passion, the sea for seven days should prepare dry ground for the people, that they within that time might seek his holy body. That happens to the praise and honour of our Saviour, who prepared the honourable sepulchre for his holy martyr. Then through this miracle all the unbelieving became christians, so that there was not found in the country either heathen or Jew that was not converted to the christian faith. But at the holy coffin heavenly cures are permitted for diseased bodies, through the intercession of the holy martyr. Whosoever sick seeks his sepulchre on his festival, returns rejoicing and healthy. There are the blind enlightened, and the possessed with devils restored to reason, and all afflicted are there made joyful; and all the faithful enjoy his benefits, and with reverence God's mysteries are there fulfilled.

Hit gelámp ða on sumum geare on his freols-tide, þæt sum wíf mid hire nywerenan cylde betwux oðrum mannum þone halgan wer geneosode. Þa geendodum dagum þære freols-tide com seo sǽ færlice swegende, and þæt folc swiðlice aweg efste, and þæt wíf ðurh ða færlican styrunge ne gymde hire cildes ǽrðan þe heo to lánde becom. Heo ða sárig þa twelf monað adreah, and eft embe ðæs geares ymbryne, on þære ylcan freols-tide, for-arn ðam folce, and genealæhte to þære byrgene mid wope, þus biddende, "Þu Drihten Hælend, þe ðære wydewan ancennedan sunu to life arærdest, beseoh me to miltse, þæt ic, ðurh ðingunge þines halgan þe her gerest, beo ðæs tiðe þe ic geornlice bidde." Þa mid þyssere bene beseah heo to ðære stowe ðær heo þæt cild ǽr forlét, and gemette hit swa slapende swa heo hit ǽr gelede. Heo ða mid micelre blisse hit awrehte, and wepende cossode. Þa befrán heo þæt cild, betwux ðam cossum, hú hit macode on eallum ðam fyrste þæs geares ymbrynes? Þæt cild þære meder geandwyrde, "Modor min, nyste ic hú ðyses geares ymryne geendode, forðan ðe ic softum slæpe me gereste, swa swa ðu me forlete, oð þæt þu eft me nu awrehtest." Þæt geleaffulle folc ða micclum blissigende, herode and bletsode þone Ælmihtigan Hælend, seðe his halgan mid tácnum and wundrum gewurðað, and swa heora geearnunga geswutelað. It happened in one year at his festival, that a woman with her tender child among other persons visited the holy man. When the days of the festival were ended, the sea came suddenly sounding, and the folk hastened away with all speed, and the woman, through the sudden tumult, heeded not her child before she came to land. She then passed the twelve months in sorrow, and again after the expiration of the year, at the same festival, ran before the folk, and approached the sepulchre with weeping, thus praying, "Thou Lord Jesus, who didst raise the widow's only son to life, look on me in mercy, that I, through the intercession of thy holy one who here resteth, may obtain that for which I fervently pray." Then with this prayer she looked to the place where she had before left the child, and found it so sleeping as she had previously laid it. She then with great joy awakened it, and weeping kissed it. Then she asked the child, between the kisses, how it had fared in all the time of the year's course? The child answered the mother, "My mother, I know not how this year's course has ended, for I was resting in soft sleep, as thou didst leave me, until thou now again hast awakened me." The believing folk then greatly rejoicing, praised and blessed the Almighty Jesus, who honours his saints with signs and wonders, and so manifests their merits.

Oft hwónlice gelyfede menn smeagað mid heora stuntan gesceade, hwí se Ælmihtiga God æfre geðafian wolde þæt þa hæðenan his halgan mid gehwilcum tintregum acwellan moston; ac we wyllað nu eow gereccan sume geswutelunge of ðære ealdan ǽ, and eac of ðære niwan, hú mihtiglice se Wealdenda Drihten his halgan wið hæðenne here, oþþe wælhreowe ehteras gelome ahredde, and heora wiðerwinnan bysmorlice gescynde. Oft men of slight faith inquire with their foolish reason, why the Almighty God would ever permit that the heathen should slay his saints with all kinds of torments; but we will now relate to you some manifestation from the old law, and also from the new, how mightily the Powerful Lord has frequently saved his holy from the heathen host or from cruel persecutors, and ignominiously confounded their adversaries.

Hit gelámp on ðam feowerteoðan geare Ezechían cynedomes, Iudeisces cyninges, þæt Sennacherib, Syria cyning, manega leoda mid micclum cræfte to his anwealde gebígde, and swa wolde eac þone gelyfedan cyning Ezechíam, and asende his heretogan Rapsacen to þære byrig Hierusalem mid micclum ðrymme, and mid ærend-gewritum þæs Ælmihtigan Godes mihte gehyrwde, þus cweðende to ðam ymbsettan folce, "Ne bepǽce Ezechías eow mid leasum hopan, þæt God eow wið me ahredde. Ic gewyllde and oferwánn fela ðeoda, and heora godas ne mihton hí gescyldan wið minne ðrymm. Hwæt is se god þe mage ðas burh wið minne here bewerian?" Hwæt ða, se cyning Ezechías awearp his purpuran reaf, and dyde hæran to his lice, and bær ða gewritu into Godes temple, and astrehtum limum hine gebæd, þus cweðende, "Drihten, weroda God, þu ðe gesitst ofer engla ðrymm, þu eart ana God ealra ðeoda; þu geworhtest heofonas, and eorðan, and ealle gesceafta. Ahyld ðin eare and gehyr, geopena ðine eagan and geseoh ðas wórd, þe Sennacherib asende to hospe and to tále ðe and þinum folce. Soðlice hé towende þa hæðenan godas, and hí forbærnde, forðan ðe hí næron godas, ac wæron manna hand-geweorc, treowene and stænene, and he hí forði tobrytte. Alys us nu, Drihten, fram his gebeote and mihte, þæt ealle ðeoda tocnawon þæt þu ána eart Ælmihtig God." It happened in the fourteenth year of the reign of Hezekiah, the Jewish king, that Sennacherib, king of Assyria, had bowed many nations with great craft to his power, and so would he also the faithful king Hezekiah, and sent his general Rabshakeh to the city of Jerusalem with a great host, and by his letters contemned the power of the Almighty God, thus saying to the beleaguered folk, "Let not Hezekiah deceive you with false hope, that God will save you from me. I have conquered and overcome many nations, and their gods could not shield them against my host. Who is the god that can defend this city against my army?" Hereupon the king Hezekiah cast off his purple robe, and put haircloth on his body, and bare the letter into God's temple, and with outstretched limbs prayed, thus saying, "Lord, God of hosts, thou who sittest above the company of angels, thou alone art God of all nations; thou wroughtest heavens, and earth, and all creatures. Incline thine ear and hear, open thine eyes and see these words, which Sennacherib hath sent in scorn and reproach to thee and thy folk. Verily he overthrew and burned the heathen gods, for they were not gods, but were the handiwork of men, of wood and of stone, and he therefore brake them in pieces. Redeem us now, Lord, from his threatening and might, that all nations may know that thou alone art Almighty God."

Ezechías eac asende his witan mid hǽran gescrydde to ðam witegan Isaiam, þus cweðende, "Ahefe ðine gebedu for Israhela ðeode, þæt se Ælmihtiga God gehyre þa talu ðe Syria cyning asende to hospe and to edwite his micclan mægenðrymme." Þa andwyrde se witega Isaias þam bodum, "Secgað eowrum hlaforde, þæt hé unforht sy. God Ælmihtig cwyð, Ne ascytt Sennacherib flán into ðære byrig Hierusalem, ne mid his scylde hí ne gewylt; ac ic geslea ænne wriðan on his nosu, and ænne bridel on his weleras, and ic hine gelǽde ongean to his leode, and ic do þæt he fylð under swurdes ecge on his agenum eðele; and ic ða burh gescylde for me and for minum ðeowan Dauid." Þa on ðære nihte ferde Godes engel, and ofsloh ðæs Syrian cyninges here án hund þusend manna, and fif and hund-eahtatig þusenda. Þæs on merigen arás Sennacherib, and geseah ða deadan líc, and gecyrde mid micelre sceame ongean to þære byrig Niniué. Hit gelámp ða þæt he hine gebæd to his deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se witega þurh Godes Gast gewitegode. Hezekiah also sent his counsellors clad in haircloth to the prophet Isaiah, thus saying, "Raise thy prayers for the people of Israel, that the Almighty God may hear the calumnies which the king of Assyria has sent in scorn and reproach of his great majesty." Then answered the prophet Isaiah to the messengers, "Say to your lord that he be fearless. God Almighty saith, Sennacherib shall not shoot arrows into the city of Jerusalem, nor with his shield overpower it; but I will cast a hook into his nose, and a bridle on his lips, and I will lead him back to his people, and I will cause him to fall under the sword's edge in his own country; and I will shield the city for myself and for my servant David." Then on that night God's angel went, and slew of the Assyrian king's army a hundred and eighty-five thousand men. On the morrow Sennacherib arose, and saw the dead bodies, and turned with great shame back to the city of Nineveh. It happened then that he was praying to his idol, and his two sons slew him with the sword, as the prophet through the Spirit of God had prophesied.

Eft siððan Nabochodonossor, se Chaldeisca cyning, het gebindan handum and fotum þa ðry gelyfedan cnihtas, Annanias, Azarias, Missael, and into ánum byrnendum ofne awurpan; forþan ðe hí noldon hí gebiddan to his deofolgilde. Ac se Ælmihtiga God, þe hí anrædlice on belyfdon, asende his engel into ðam ofne mid þam cnihtum, and he ða tosceoc þone líg of ðam ofne, swa þæt þæt fyr ne mihte him derigan, ac sloh út of ðam ofne nigan and feowertig fæþma, and forswælde þa cwelleras þe þæt fyr onældon. Þa sceawode se cyning þæra ðreora cnihta feax and lichaman, þus cweðende, "Sy gebletsod eower God, seðe asende his engel, and swa mihtelice his ðeowan of þam byrnendan ofne alysde." After that Nebuchadnezzar, the Chaldean king, commanded the three believing youths, Hananiah, Azariah, and Mishael, to be bound hands and feet, and cast into a burning oven; because they would not pray to his idol. But the Almighty God, in whom they stedfastly believed, sent his angel into the oven with the youths, and he scattered the flame from the oven, so that the fire might not hurt them, but struck out of the oven nine and forty fathoms, and burned the executioners who had kindled the fire. Then the king beheld the hair and bodies of the three youths, thus saying, "Blessed be your God, who hath sent his angel, and so mightily released his servants from the burning oven."

Eac syððan, on Cyres dagum cyninges, wrehton ða Babiloniscan þone witegan Daniel, forðan ðe he towearp heora deofolgyld, and cwædon anmodlice to ðam foresædan cyninge Cyrum, "Betæc us Daniel, ðe urne god Bél towearp, and þone dracan acwealde, þe we on belyfdon. Gif ðu hine forstenst, we fordylegiað þe and ðinne hyred." Þa geseah se cyning þæt hí anmode wæron, and neadunga þone witegan him to handum asceaf. Hi ða hine awurpon into anum seaðe, on þam wæron seofan leon, þam mann sealde dæghwomlice twa hryðeru and twa scép, ac him wæs ða oftogen ælces fodan six dagas, þæt hí ðone Godes mann abitan sceoldon. Also afterwards, in the days of Cyrus the king, the Babylonians accused the prophet Daniel, because he had cast down their idol, and said unanimously to the beforesaid king Cyrus, "Deliver unto us Daniel, who hath cast down our god Bel, and slain the dragon, in which we believed. If thou protectest him, we will destroy thee and thine household." Then the king saw that they were unanimous, and unwillingly delivered the prophet into their hands. They then cast him into a pit, in which were seven lions, to which were given daily two oxen and two sheep, but then all food had been withheld from them for six days, that they might devour the man of God.

On þære tide wæs sum oðer witega on Iudea-lande, his nama wæs Abacuc, se bær his ryfterum mete to æcere. Þa com him to Godes engel, and cwæð, "Abacuc, bær ðone mete to Babilone, and syle Daniele, seðe sitt on ðæra leona seaðe." Abacuc andwyrde þam engle, "La leof, ne geseah ic næfre ða burh, ne ic ðone seað nát." Þa se engel gelæhte hine be ðam fexe, and hine bær to Babilone, and hine sette bufan ðam seaðe. Ða clypode se Abacuc, "Þu Godes ðeowa, Daniel, nim ðas lac ðe þe God sende." Daniel cwæð, "Min Drihten Hælend, sy ðe lof and wurðmynt þæt þu me gemundest." And he ða ðære sande breac. Witodlice Godes engel þærrihte mid swyftum flihte gebrohte ðone disc-ðen, Abacuc, þær he hine ǽr genam. Se cyning ða Cyrus on ðam seofoðan dæge eode dreorig to ðæra leona seaðe, and innbeseah, and efne ða Daniel sittende wæs gesundful on middan þam leonum. Þa clypode se cyning mid micelre stemne, "Mære is se God þe Daniel on belyfð." And he ða mid þam worde hine ateah of ðam scræfe, and het inn-awurpan ða þe hine ǽr fordón woldon. Þæs cyninges hæs wearð hrædlice gefremmed, and þæs witegan ehteras wurdon asceofene betwux ða leon, and hi ðærrihte mid grædigum ceaflum hí ealle totæron. Þa cwæð se cyning, "Forhtion and ondrædon ealle eorðbuende Danieles God, forðan ðe he is Alysend and Hælend, wyrcende tácna and wundra on heofonan and on eorðan." At that time there was another prophet in the land of Judah, his name was Habakkuk, who bare for his reapers meat to the field. Then God's angel came to him, and said, "Habakkuk, bear the meat to Babylon, and give it to Daniel, who sitteth in the lions' pit." Habakkuk answered the angel, "Sir, I never saw the city, nor know I the pit." Then the angel seized him by the hair, and bare him to Babylon, and set him above the pit. Then Habakkuk cried, "Thou servant of God, Daniel, take this gift which God hath sent thee." Daniel said, "My Lord Jesus, be to thee praise and honour, for that thou hast remembered me." And he then ate of the dish. And the angel of the Lord straightways brought the minister of food, Habakkuk, to the place whence he had before taken him. Then the king Cyrus on the seventh day went sad to the lions' pit, and looked in, and behold, there was Daniel sitting unhurt in the midst of the lions. Then the king cried with a loud voice, "Great is the God in whom Daniel believeth." And he then with that word drew him from the den, and ordered those to be cast in who before would fordo him. The king's command was quickly executed, and the prophet's persecutors were thrust among the lions, and they straightways with greedy jaws tore them all in pieces. Then said the king, "Let all dwellers on earth fear and dread the God of Daniel, for he is the Redeemer and Saviour, working signs and wonders in heaven and on earth."

On ðære Niwan Gecyðnysse, æfter Cristes ðrowunge, and his æriste and upstige to heofonum, wurdon ða Iudeiscan mid ándan afyllede ongean his apostolas, and gebrohton hí on cwearterne. On ðære ylcan nihte Godes engel undyde þa locu ðæs cwearternes, and hí út-alædde, þus cweðende, "Gað to ðam temple, and bodiað þam folce lifes word." And hí swa dydon. Hwæt ða Iudeiscan þæs on merien ðeahtodon embe ðæra apostola forwyrd, and sendon to ðam cwearterne, þæt hí man gefette. Þa cwelleras ða geopenodon þæt cweartern, and nænne ne gemetton. Hí ða cyddon heora ealdrum, "Þæt cweartern we fundon fæste beclysed, and ða weardas wiðutan standende, ac we ne gemetton nænne wiðinnan." In the New Testament, after Christ's passion, and his resurrection and ascension to heaven, the Jews were filled with envy towards his apostles, and brought them into prison. In the same night God's angel undid the locks of the prison, and led them out, thus saying, "Go to the temple, and preach to the folk the word of life." And they so did. Then the Jews on the morrow deliberated concerning the destruction of the apostles, and sent to the prison, that they might be fetched. The executioners then opened the prison, and found no one. They then announced to their elders, "We have found the prison fast closed, and the wards standing without, but we found no one within."

Eft siððan Herodes, Iudea cyning, sette ðone apostol Petrum on cwearterne mid twam racenteagum gebundenne, and weardas wiðinnan and wiðutan gesette: ac on ðære nihte þe se arleasa cyning hine on merigen acwellan wolde, com Godes engel scinende of heofonum, and gelædde hine út ðurh ða isenan gatu; and stód eft on merigen þæt cweartern fæste belocen. After that Herod, king of Judah, set the apostle Peter in prison bound with two chains, and set wards within and without: but on the night when the impious king would slay him on the morrow, God's angel came shining from heaven, and led him out through the iron gates, and on the morrow the prison again stood fast locked.

Domicianus, se hæðena casere, het awurpan þone godspellere Iohannem on weallendne ele, ac he, þurh Godes gescyldnysse, swa gesundfull út eode swa he inn aworpen wæs. Þam ylcan Iohanne sealde sum hæðengylda attor drincan, ac hé, æfter ðam drence, ansund and úngederod ðurhwunode. Domitian, the heathen emperor, commanded the evangelist John to be cast into boiling oil, but he, through God's protection, went out as unhurt as when he was cast in. To the same John an idolater gave poison to drink, but he, after the draught, continued sound and uninjured.

Paulus se apostol awrát be him sylfum, and cwæð, þæt hé ænne dæg and ane niht on sǽ-grunde adruge. Eft, æt sumum sæle hine gelæhte án næddre be ðam fingre, ac he ascoc hí into byrnendum fyre, and he ðæs ættres nán ðing ne gefredde. Paul the apostle wrote concerning himself, and said, that he passed one day and one night at the bottom of the sea. Again, on a time a serpent seized him by the finger, but he shook it into the burning fire, and he felt nothing of the poison.

Ne mæg nán eorðlic mann mid gewritum cyðan, ne mid tungan gereccan hú oft se Ælmihtiga Wealdend his gecorenan fram mislicum frecednyssum ahredde, to lofe and to wurðmynte his mægenþrymnysse. Ac he geðafað forwel oft þæt ða arleasan his halgan ðearle geswencað, hwilon mid hefigtymre ehtnysse, hwilon mid slege, þæt seo reðe ehtnyss becume ðam rihtwisan to ecere reste, and ðam cwellerum to ecum wite. Se sealm-scop cwæð, "Fela sind þæra rihtwisra gedreccednyssa, ac Drihten fram eallum ðysum hí alyst." On twá wisan alyst God his gecorenan, openlice and digellice. Openlice hí beoð alysede, þonne hí on manna gesihðe beoð ahredde, swa swa we nu eow rehton. Digellice hí beoð alysede, þonne hí ðurh martyrdom becumað to heofonlicum geðincðum. Gif hí for soðum geleafan oððe for rihtwisnysse þrowiað, hí beoð þonne martyras. Gif hi ðonne unscyldige gecwylmede beoð, heora unscæððignyss hí gelǽt to Godes halgena geferrædene; forðan þe unscæððignyss æfre orsorh wunað. Gif hwá ðonne for synnum ehtnysse ðolað, and hine sylfne oncnæwð, swa þæt he Godes mildheortnysse inweardlice bidde, þonne forscyt þæt hwilwendlice wite ða ecan geniðerunge. For mándædum wæron þa twegen sceaðan gewitnode ðe mid Criste hangodon, ac heora oðer mid micclum geleafan gebæd hine to Criste, þus cweðende, "Drihten, geðenc mín þonne ðu to þinum rice becymst." Crist him andwyrde, "Soð ic þe secge, nu to-dæg þu bist mid me on neorxna-wanges myrhðe." Unwilles we magon forleosan ða hwilwendlican gód, ac we ne forleosað næfre unwilles ða ecan gód. Þeah se reða reafere ús æt æhtum bereafige, oððe feores benæme, hé ne mæg us ætbredan urne geleafan ne þæt ece líf, gif we us sylfe mid agenum willan ne forpærað. Se soða Drihten us ahredde fram eallum frecednyssum, and to ðam ecan life gelǽde, seðe leofað and rixað á butan ende. Amen. No earthly man may by writings make known, nor with tongue relate how often the Almighty Ruler has saved his chosen from divers perils, to the praise and honour of his majesty. But he very often allows the impious greatly to afflict his saints, sometimes with painful persecution, sometimes with slaying, that fierce persecution may end for the righteous in eternal rest, and for the murderers in eternal torment. The psalmist said, "Many are the tribulations of the righteous, but the Lord from all these will release them." In two ways God releases his chosen, openly and secretly. Openly they are released, when in sight of men they are saved, as we have now recounted to you. Secretly they are released, when through martyrdom they come to heavenly honours. If they suffer for true faith or for righteousness, they will then be martyrs. But if they are slain guiltless, their innocence will lead them to the fellowship of God's saints; for innocence ever continues secure. But if any one suffers persecution for sins, and knows himself, so that he inwardly pray for God's mercy, then will the transient punishment prevent eternal damnation. For crimes were the two thieves punished who were crucified with Christ, but one of them with great faith prayed to Christ, thus saying, "Lord, think of me when thou comest to thy kingdom." Christ answered him, "Verily I say unto thee, now to-day thou shalt be with me in the joy of paradise." Against our will we may lose the transitory good, but against our will we never lose the eternal good. Though the cruel robber bereave us of our property, or deprive us of life, he cannot take from us our faith or the eternal life, if we do not of our own will pervert ourselves. May the true Lord save us from all perils, and lead us to everlasting life, who liveth and reigneth ever without end. Amen.

II. KL. DEC. NOVEMBER XXX.

NATALE SCI ANDREAE APOSTOLI. THE NATIVITY OF ST. ANDREW THE APOSTLE.

Ambulans Iesus juxta mare Galileæ: et reliqua. Ambulans Jesus juxta mare Galileæ: et reliqua.

Crist on sumere tide ferde wið þære Galileiscan sǽ, and geseah twegen gebroðra, Simonem, se wæs gecíged Petrus, and his broðor Andream: 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.

Swa swa hí ǽr mid nette fixodon on sǽlicum yðum, swa dyde Crist þæt hí siððan mid his heofonlican láre manna sawla gefixodon; forðan ðe hí ætbrudon folces menn fram flæsclicum lustum, and fram woruldlicum gedwyldum to staðolfæstnysse lybbendra eorðan, þæt is to ðam ecan eðle, be ðam cwæð se witega þurh Godes Gast, "Ic asende mine fisceras, and hí gefixiað hí; mine huntan, and hí huntiað hí of ælcere dune and of ælcere hylle." Fisceras and ungetogene menn geceas Drihten him to leorning-cnihtum, and hí swa geteah, þæt heora lár oferstáh ealne woruld-wisdom, and hí mid heora bodunge caseras and cyningas to soðum geleafan gebigdon. Gif se Hælend gecure æt fruman getinge láreowas, and woruldlice uðwitan, and ðyllice to bodigenne sende, þonne wære geðuht swilce se soða geleafa ne asprunge ðurh Godes mihte, ac of woruldlicere getingnysse. He geceas fisceras ǽrðan ðe hé cure caseras, forðan ðe betere is þæt se casere, þonne hé to Romebyrig becymð, þæt he wurpe his cynehelm, and gecneowige æt ðæs fisceres gemynde, þonne se fiscere cneowige æt þæs caseres gemynde. Caseras hé geceas, ac ðeah hé geendebyrde þone unspedigan fiscere ætforan ðam rican casere. Eft siððan hé geceas ða welegan; ac him wære geðuht swilce hí gecorene wæron for heora æhtum, gif hé ǽr ne gecure þearfan. Hé geceas siððan woruldlice uðwitan, ac hí modegodon, gif he ǽr ne gecure þa ungetogenan fisceras. 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 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.

Smeagað nu hú Drihten mancynne ætbræd wuldor, þæt hé him wuldor forgeafe. Hé ætbræd ús ure idele wuldor, þæt hé us þæt ece forgeafe. Ne scealt ðu on ðe silfum wuldrian, ac, swa swa se apostol cwæð, "Se ðe wuldrige wuldrige on Gode." 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."

Petrus and Andreas, be Cristes hæse, ðærrihte forleton heora nett, and him fyligdon. Ne gesawon hí ða-gyt hine ænige wundra wyrcan, ne hí naht ne gehyrdon ða-gyt æt his muðe be méde þæs ecan edleanes, and hí ðeah, æfter stemne anre hæse, þæt þæt hi hæfdon forgeaton. Fela Godes wundra we habbað gehyred and eac gesewene; mid manegum swingelum gelóme we sind geswencte, and mid menigfealdum ðeowracena teartnyssum gebregede, and swa-ðeah we forseoð Godes hæse, and him to lífes wege fylian nellað. Nu hé sitt on heofonum, mid þære menniscnysse gescrydd þe hé on ðisum lífe gefette, and mynegað ús be ure gecyrrednysse, þæt we ure ðeawas fram leahtrum symle clænsion, and be his bebodum gerihtlæcon. Eallunga hé underðeodde ðeoda swuran his geoce, hé astrehte middangeardes wuldor, and mid gelomlæcendum hryrum nealæcunge his strecan domes geswutelað, and swa-ðeah ure modige mód nele sylfwilles forlætan þæt þæt hit dæghwomlice forlyst neadunge. Mine gebroðra, hwilcere tale mage we brucan on his dome, nu we nellað bugan fram ðyssere andweardan woruld-lufe, þurh his beboda, ne we ne synd þurh his swingla gerihtlæhte. 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 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.

Wén is þæt eower sum cweðe to him sylfum on stillum geðohtum, Hwæt forleton has gebroðru, Petrus and Andreas, þe for nean nán ðing næfdon? ac we sceolon on þisum ðinge heora gewilnunge swiðor asmeagan þonne heora gestreon. Micel forlæt se ðe him sylfum nán ðing ne gehylt. Witodlice we healdað ure æhta mid micelre lufe, and ða ðing þe we nabbað we secað mid ormætre gewilnunge. Micel forlét Petrus and Andreas, ðaða heora ægðer þone willan to hæbbenne eallunga forlét, and agenum lustum wiðsóc. Cwyð nu sum mann, Ic wolde geefenlæcan þam apostolum, þe ealle woruld-ðing forsawon, ac ic næbbe náne æhta to forlætenne. Ac God sceawað þæs mannes heortan, and na his æhta. Ne hé ne telð hú miccle speda we on his lacum aspendon, ac cepð mid hú micelre gewilnunge we ða lác him geoffrion. Efne nu þas halgan cýpan, Petrus and Andreas, mid heora nettum and scipe him þæt ece líf geceapodon. 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.