The Homilies of the Anglo-Saxon Church Part 12

{220} DOMINICA S[=C]E PASCE.

Oft ge gehyrdon embe aes Haelendes aerist, hu he on isum daege of deae aras; ac we willa eow myngian, aet hit ne gange eow of gemynde.

"aa Crist bebyrged waes, a cwaedon a Iudeiscan to heora ealdormenn Pilate, La leof, se swica e her ofslegen is, cwae gelomlice, aa he on life waes, aet he wolde arisan of deae on am riddan daege:" et reliqua.

We cwea nu, gif hwa his lic forstaele, nolde he hine unscrydan, foran e stalu ne lufa nane yldinge. Crist wear aeteowed on am ylcan daege Petre, and orum twam his leorning-cnihtum, and hi gefrefrode. "a aet nextan com se Haelend to his leorning-cnihtum, aer hi gegaderode waeron, and cwae him to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. a wurdon hi afaerede, and wendon aet hit sum gast waere. a cwae he him to, Hwi sind ge afaerede, and mislice enca be me? Sceawia mine handa and mine fet, e waeron mid naeglum urhdrifene. Grapia and sceawia: gif ic gast waere, onne naefde ic flaesc and ban:" et reliqua.

Se Haelend wear a gelomlice aetiwed his leorning-cnihtum, and hi gewissode to aere lare and to am geleafan, hu hi eallum mancynne taecan sceoldon; and on am feowertigoan daege his aeristes he astah lichamlice to heofonum to his Faeder. Ac we habba nu micele maran endebyrdnysse aere Cristes bec ges?d onne is daegerlice G.o.dspel behaef, for trymminge eowres geleafan.

Nu wylle we eow gereccan aes daegerlican G.o.dspelles traht, aefter aes halgan papan Gregories trahtnunge.

Mine gebrora a leofostan, ge gehyrdon aet a halgan wif, e Drihtne on life filigdon, comon to his byrgene mid aere deorwyran sealfe, and one e hi lufedon on life am hi woldon deadum mid menniscre gecneordnysse enian.

Ac {222} eos d?d getacna sum ing to donne on G.o.des gelaunge. We e gelyfa Cristes aeristes, we c.u.ma gewislice to his byrgene mid deorwyrre sealfe, gif we beo gefyllede mid braee haligra mihta, and gif we mid hlysan G.o.dra weorca urne Drihten seca. a wif e a sealfe brohton, hi gesawon englas; foran e a geseo a heofonlican englas, a e mid braeum G.o.dra weorca gewilnia aes upplican faereldes. Se engel awylte aet hlid of aere ryh; na aet he Criste utganges rymde, ac he geswutelode mannum aet he arisen waes. Se e com dealic to isum middangearde, acenned urh beclysedne inno aes maedenes, se ylca, butan tweon, aa he aras undealic, mihte belocenre rih faran of middangearde. Se engel saet on a swiran healfe aere byrgene. Seo swire hand getacna aet ece lif, and seo wynstre is andwearde lif. Rihtlice saet se engel on a swiran hand, foron e he cydde aet se Haelend haefde a oferfaren a brosnunga ises andweardan lifes, and waes a wunigende on ec.u.m ingum undealic. Se bydel waes ymbscryd mid scinendum reafe, foran e he bodade a blisse isre freols-tide, and ure maera. Hwaeer cwee we, e ure e aera engla? We cwea solice, aeger ge ure ge heora. aes Haelendes aerist is ure freols-tid and bliss, foran e he gelaedde us mid his aeriste to aere undeadlicnysse e we to gesceapene waeron.

His aerist waes aera engla bliss, foron e G.o.d gefyl heora getel, onne he us to heofonum gebrinc.

Se engel gehyrte a wif, us cweende, "Ne beo ge afyrhte:" swilce he swa cwaede, Forhtian a e ne lufia engla to-cyme; beon a ofdraedde a e sint ofsette mid flaesclic.u.m l.u.s.tum, and nabba naenne hiht to engla werode. Hwi forhtige ge, ge e geseo eowre geferan? "His wlite waes swilce liget, and his reaf swa hwit swa snaw." Solice on ligette is oga, and on snawe linys aere beorhtnysse. Rihtlice waes se bydel Cristes aeristes swa gehiwod; foran onne he sylf cym to am micclan dome, onne bi he swie egeful am synfullum, and swie lie am rihtwisum. {224} He cwae, "Ge seca one Haelend: he aras: nis he her." He naes a lichamlice on aere byrgene, see aeghwaer bi urh his G.o.dcundan mihte. aer l?ig aet reaf baeftan e he mid bewunden waes, foron e he ne rohte aes eorlican reafes, syan he of deae aras. eah man deadne mannan mid reafe bewinde, ne arist aet reaf na e hraor eft mid am men, ac he bi mid am heofenlic.u.m reafe gescryd aefter his aeriste.

Wel is gecweden be am Haelende, aet he wolde c.u.man togeanes his geferon on Galilea. Galilea is gecweden 'Oferfaereld.' Se Haelend waes a afaren fram rowunge to ?riste, fram deae to life, fram wite to wuldre. And gif we fara fram leahtrum to halgum maegnum, onne mote we geseon one Haelend aefter urum faerelde of isum life. Twa lif sind solice: aet an we cunnon, aet oer us waes uncu aer Cristes to-cyme. aet an lif is deadlic, aet oer undeadlic. Ac se Haelend com and underfeng aet an lif, and geswutelode aet oer. aet an lif he aeteowde mid his deae, and aet oer mid his aeriste. Gif he us deadlic.u.m mannum aerist and aet ece lif behete, and eah-hwaeere nolde hit urh hine sylfne geswutelian, hwa wolde onne his behatum gelyfan? Ac aa he man beon wolde, a gemedemode he hine sylfne eac to deae agenes willan, and he aras of deae urh his G.o.dcundan mihte, and geswutelode urh hine sylfne aet aet he us behet.

Nu cwy sum man on his geance, 'Eae mihte he arisan of deae, foran e he is G.o.d: ne mihte se dea hine gehaeftan.' Gehyre se mann e is smea andsware his smeagunge. Crist forferde ana on am timan, ac he ne aras na ana of deae, ac aras mid micclum werede. Se G.o.dspellere Matheus awrat on Cristes bec, aet manega halige menn, e waeron on aere ealdan ? forfarene, aet hi arison mid Criste; and aet saedon gehwilce wise lareowas, aet hi habba gefremod heora aerist to am ecan life, swa swa we ealle don sceolon on ende isre worulde. a lareowas cwaedon, {226} aet a araeredan menn naeron solice gewitan Cristes aeristes, gif hi naeron ecelice araerde. Nu sind adwaescede ealle geleaflystu, aet nan man ne sceal ortruwian be his agenum aeriste, onne se G.o.dspellere awrat aet fela arison mid Criste, e waeron anfealde men, eah e Crist G.o.d sy.

Nu cwae Gregorius se trahtnere, aet him come to gemynde, hu a Iudeiscan clypodon be Criste, aa he waes on aere rode gefaestnod. Hi cwaedon, "Gif he sy Israhela cyning, onne astige he nu of aere rode, and we gelyfa on hine." Gif he a of aere rode astige, and nolde heora hosp forberan, onne, butan tweon, ne sealde he us nane bysne his geyldes: ac he abad hwon, and forbaer heora hosp, and haefde geyld. Ac se e nolde of aere rode abrecan, se aras of aere byrgene. Mare wundor waes, aet he of deae aras, onne he cucu of aere rode abraece. Mare miht waes, aet he one dea mid his aeriste tobraec, onne he his lif geheolde, of aere rode astigende. Ac aa hi gesawon aet he ne astah of aere rode for heora hospum, ac aeron deaes gebad, a gelyfdon hi aet he oferswied waere, and his nama adwaesced: ac hit gelamp swa, aet of am deae asprang his nama geond ealne middangeard. a wear hyra bliss awend to am maestan sare; foran e heora sorh bi endeleas.

as ing getacnode se stranga Samson, se haefde faehe to am folce e is gehaten Philistei. a getimode hit aet he becom to heora byrig e waes Gaza gehaten: a waeron a Philistei swie blie, and ymbsaeton a burh. Ac se stranga Samson aras on midre nihte, and gelaehte a burh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, s...o...b..rh Gaza getacnode h.e.l.le, and a Philistei haefdon Iudeisces folces getacnunge, e besaeton Cristes byrgene. Ac se Samson nolde gan ydel of aere byrig, ac he abaer a gatu up to aere dune; foron e {228} ure Haelend Crist tobraec h.e.l.le-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deae aras, and hi samod, and astah to heofonum. a manfullan he let baeftan to am ec.u.m witum. And is nu h.e.l.le-geat belocen rihtwisum mannum, and aefre open unrihtwisum.

Ungesaelig waes aet Iudeisce folc, aet hi swa ungeleaffulle waeron. Ealle gesceafta oncneowon heora Scyppend, buton am Iudeisc.u.m anum. Heofonas oncneowon Cristes acennednysse; foran aa he acenned waes, a wear gesewen niwe steorra. S? oncneow Crist, aa he eode mid drium fotum uppon hire yum. Eore oncneow, aa heo eal bifode on Cristes aeriste. Seo sunne oncneow, aa heo wear aystrod on Cristes rowunge fram mid-daege o non.

Stanas oncneowon, aa hi toburston on heora Scyppendes forsie. h.e.l.l oncneow Crist, aa heo forlet hyre haeftlingas ut, urh aes Haelendes hergunge. And a heardheortan Iudei eah urh ealle a tacna noldon gebugan mid geleafan to am mildheortan Haelende, see wile eallum mannum gehelpan on hine gelyfendum. Ac uton we gelyfan aet G.o.d Faeder waes aefre butan anginne, and aefre waes se Sunu of am Faeder acenned; foran e he is se Wisdom and Miht e se Faeder ealle gesceafta urh gesceop; and hi ealle wurdon geliffaeste urh one Halgan Gast, see is Willa and Lufu aes Faeder and aes Suna; hi ry an G.o.d untodaeledlic, on anre G.o.dcundnysse wunigende, hi ealle gelice mihtige; foran swa hwaet swa laesse bi and unmihtigre, aet ne bi na G.o.d. Ac se Faeder sende one Sunu to ure alysednysse, and he ana underfeng a menniscnysse, and rowode dea be his agenum willan, and aras of deae on isum daege, and astah to heofonum on am feowertigean daege his aeristes, aetforan manegra manna gesihe, and rixa mid am aelmihtigan Faeder and am Halgum Gaste, nu and a on ecnysse. Amen.

{221} EASTER SUNDAY.

Ye have often heard concerning the Saviour's resurrection, how he on this day arose from death; but we will remind you, that it may not pa.s.s from your memory.

"When Christ was buried, the Jews said to their governor Pilate, O Sir, the deceiver, who hath here been slain, said oftentimes, while he was living, that he would arise from death on the third day," etc.

We say now, if any one had stolen his corpse, he would not have stript him, for theft loves no delay. Christ appeared on the same day to Peter and to two others his disciples, and comforted them. "Then at last Jesus came to his disciples, where they were a.s.sembled, and said to them, Peace be unto you; it is I, be ye not afraid. Then they were afraid, and weened it were a ghost. Then said he to them, Why are ye afraid, and think divers things of me? Behold my hands and my feet, that were pierced with nails. Grasp and behold: if I were a ghost, I should not have flesh and bones," etc.

Jesus then frequently appeared to his disciples, and directed them to doctrine and to faith, how they should teach all mankind; and on the fortieth day of his resurrection he ascended bodily to heaven to his Father. But we have now said much more of the tenour of the book of Christ than this present day's gospel requires for the confirmation of your faith.

We will now give you the explanation of this day's gospel, according to the exposition of the holy pope Gregory.

My dearest brothers, ye have heard that the holy women, who followed the Lord in life, came with precious ointment to his sepulchre, and him whom they had loved in life they would when dead serve with human devotion. But this deed {223} betokens something to be done in G.o.d's church. We who believe in the resurrection of Christ come a.s.suredly to his sepulchre with precious ointment, if we are filled with the breath of holy virtues, and if we with the fame of good works seek our Lord. The women who brought the ointment saw angels; for they see the heavenly angels, who with the breath of good works yearn after the upward journey. The angel rolled the lid from the tomb; not that he would make way for Christ's departure, but he would manifest to men that he was risen. He who came mortal to this world, born of the closed womb of the virgin, he, without doubt, might, when he arose immortal, though in a closed tomb, depart from the world. The angel sat on the right side of the sepulchre. The right hand betokens the eternal life, and the left this present life. Rightly sat the angel on the right hand, for he manifested that Jesus had surmounted the corruptions of this present life, and was then dwelling immortal in eternity. The messenger was clad in a shining garment, because he announced the happiness of this festival-tide, and our glories. But we ask, ours or the angels? We say verily, both ours and theirs. The resurrection of Jesus is our festival-tide, for by his resurrection he led us to the immortality for which we were created. His resurrection was bliss to the angels, because G.o.d fills up their number when he brings us to heaven.

The angel cheered the women, thus saying, "Be ye not afraid:" as if he had said thus, Let those fear who love not the advent of angels; let those be terrified who are beset with fleshly l.u.s.ts, and have no joy in the host of angels. Why fear ye, ye who see your companions? "His countenance was like lightning, and his raiment as white as snow." Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resurrection so figured; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mild {225} to the righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was not then bodily in the sepulchre, who is everywhere through his divine power. There lay the garment behind in which he had been wrapt, for he recked not of an earthly garment, after he had arisen from death. Though a dead man be wrapt in a garment, that garment does not the sooner rise again with the man, but he will be clad with the heavenly garment after his resurrection.

It is well said of Jesus, that he would meet his companions in Galilee.

Galilee is interpreted, _Pa.s.sing over_. Jesus pa.s.sed over from pa.s.sion to resurrection, from death to life, from torment to glory. And if we pa.s.s from sins to holy virtues, then may we see Jesus after our pa.s.sage from this life. For there are two lives: the one we know, the other was unknown to us before Christ's advent. The one life is mortal, the other immortal.

But Jesus came and a.s.sumed the one life, and made manifest the other. The one life he manifested by his death, and the other by his resurrection. If he to us mortal men had promised resurrection and life eternal, and yet had not been willing to manifest them in himself, who would have believed in his promises? But when he would become man, then he also voluntarily humbled himself to death, and he arose from death through his divine power, and manifested in himself that which he had promised to us.

Now will some man say in his thoughts, 'Easily might he arise from death, because he is G.o.d: death could not hold him captive.' Let the man who imagines this hear an answer to his imagination. Christ departed at that time alone, but he arose not from death alone, but arose with a great host.

The evangelist Matthew wrote in the book of Christ, that many holy men, who had died in the old law, arose with Christ; and all wise doctors have said that they have effected their resurrection to eternal life, as we all shall do at the end of this world. Those doctors said, that the raised men would {227} not truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all infidelities, so that no man may despair of his own resurrection, when the evangelist wrote that many arose with Christ, who were simple men, although Christ be G.o.d.

Now said the expounder Gregory, that it came to his mind, how the Jews cried out concerning Christ, when he was fastened on the cross. They said, "If he be the king of Israel, then let him now descend from the cross, and we will believe in him." If he had then descended from the cross, and would not have borne their mockery, he had certainly not given us any example of his patience: but he remained a while, and bare their mockery, and had patience. But he who would not break from the cross, arose from the sepulchre. A greater miracle it was, that he arose from death, than that he living should have broken from the cross. A greater miracle it was, that he brake death in pieces, through his resurrection, than that he should have preserved his life by descending from the cross. But when they saw that he descended not from the cross, for their mockery, but thereon awaited death, they believed that he was vanquished and his name extinguished: but it so fell out, that from death his name sprang forth over the whole earth. Then was their joy turned to the greatest pain; for their sorrow shall be endless.

The strong Samson betokened these things, who had enmity to the people called Philistines. Then it befell that he came to their city which was called Gaza: whereupon the Philistines were very joyful, and surrounded the city. But the strong Samson arose at midnight, and took the city gates, and bare them up on a hill, in derision of his foes. The strong Samson betokened Christ, the city of Gaza betokened h.e.l.l, and the Philistines were a token of the Jewish people, who beset the sepulchre of Christ. But Samson would not go empty-handed from the city, but he {229} bare the gates up to the hill; for our Saviour Christ brake the gates of h.e.l.l, and delivered Adam, and Eve, and his chosen of their kin, and joyfully from death arose, and they with him, and ascended to heaven. The wicked he left behind to eternal torments. And now is the gate of h.e.l.l shut to righteous men, and ever open to the unrighteous.

Unhappy was the Jewish people, that they were so unbelieving. All creatures acknowledged their Creator, save only the Jews. Heaven acknowledged the birth of Christ; for when he was born a new star was seen. The sea acknowledged Christ, when he went with dry feet on its waves. Earth acknowledged him, when it all trembled at Christ's resurrection. The sun acknowledged him, when it was darkened at Christ's pa.s.sion from mid-day to the ninth hour. The stones acknowledged him, when they burst asunder at their Creator's departure. h.e.l.l acknowledged Christ, when it let forth its captives, through the harrowing of Jesus. And yet the hardhearted Jews, through all these signs, would not incline with faith to the merciful Jesus, who will help all men who believe in him. But let us believe that G.o.d the Father was ever without beginning, and that the Son was ever begotten of the Father; for he is the Wisdom and Power through which the Father hath created all creatures; and they were all quickened by the Holy Ghost who is the Will and Love of the Father and of the Son; these three one G.o.d indivisible, existing in one G.o.dhead, all equally powerful; for whatsoever is less and less powerful, that is not G.o.d. But the Father sent the Son for our redemption, and he alone a.s.sumed human nature, and suffered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resurrection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eternity. Amen.

{230} DOMINICA PRIMA POST PASCA.

c.u.m esset sero die illo una sabbatorum: et reliqua.

"aefter aes Haelendes ?riste waeron his discipuli belocene on anum huse for aes Iudeiscan folces ogan:" et reliqua.

Nu cwy se G.o.dspellere Iohannes, aet se Haelend worhte fela ore tacna on gesihe his leorning-cnihta, e naeron gesette on Cristes bec. as wundra sind awritene to i aet ge sceolon gelyfan aet se Haelend is G.o.des Sunu, and ge sceolon habban aet ece lif urh one geleafan.

Nu trahtna se papa Gregorius is G.o.dspel, and cwy, aet gehwa wundra hu se Haelend become in to his apostolum, and waeron eah-hwaeere a dura belocene. Nu cwy eft se halga Gregorius, aet Cristes lichama com inn, beclysedum durum, see wear acenned of am maedene Marian beclysedum innoe. Hwilc wundor is aet se Haelend mid ec.u.m lichaman come inn, belocenum durum, see mid deadlic.u.m lichaman wear acenned of beclysedum innoe aes maedenes?

We raeda on aere bec e is gehaten Actus Apostolorum, aet a heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: a on niht com him to G.o.des engel, and laedde hi ut of am cwearterne, and stod on merigen aet cweartern faeste belocen. G.o.d maeig don ealle ing: nu sceole we wundrian his mihte, and eac gelyfan. one lichaman he aeteowde to grapigenne, one e he inn-brohte beclysedum durum. His lichama waes grapigendlic, and eah-hwaeere unbrosnigendlic; he aeteowde hine grapigendlicne and unbrosnigendlicne, foran e his lichama waes aes ylcan gecyndes e he ?r waes, ac waes hwaeere eah ores wuldres.

Se Haelend cwae to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and taehte, and nis nan ing him gecweme e bi butan sibbe gedon. {232} "Swa swa min Faeder sende me swa sende ic eow. Se Faeder lufa one Sunu, ac eah-hwaeere he sende hine to rowunge for manna alysednysse." Crist lufode eac his apostolas, and eah-hwaeere ne sette he hi to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hi geond ealne middangeard, to bodigenne fulluht and one geleafan e he sylf taehte. a bododon hi swa lange o aet a weoran hi ofslogon, and hi ferdon sigefaeste to heora Drihtne.

Crist bleow on a apostolas, and cwae, "Onfo Haligne Gast." Tuwa com se Halga Gast ofer a apostolas; nu ?ne, and eft ore sie aefter Cristes upstige. Crist ableow one Halgan Gast ofer a apostolas, a-gyt wunigende on eoran, for aere getacnunge, aet aelc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft sian he to heofenum astah, he sende one ylcan Gast on fyres hiwe ofer a apostolas, to i aet we sceolon lufian G.o.d ofer ealle ore ing. An is se Halga Gast, eah e he tuwa become ofer a apostolas. Swa is eac an lufu, and twa bebodu, aet we sceolon lufian G.o.d and men. Ac we sceolon geleornian on mannum hu we magon bec.u.man to G.o.des lufe, swa swa Iohannes se apostol cwae, "Se e ne lufa his broor, one e he gesih, hu maeg he lufian G.o.d, one e he ne gesih lichamlice?" aer am fyrste waes se Halga Gast wunigende on am apostolum, ac hi naeron to an swie onbryrde, aet hi mihton swa bealdlice G.o.des geleafan bodian, swa swa hi sian mihton, urh gife aes Halgan Gastes. Hi saeton beclysede, for ogan Iudeisces folces, on anum huse; ac syan hi waeron gefyllede mid am Halgum Gaste, hi wurdon swa gehyrte, and swa cene, aet hi bodedon freolice G.o.des naman reum cynegum and waelreowum.

Crist cwae to am apostolum, "aera manna synna e ge forgyfa, aera beo forgifene; and am e ge ofteo a forgifenysse, am bi oftogen." isne anweald forgeaf Crist am apostolum and eallum bisceopum, gif hi hit on riht healda. Ac gif se bisceop de be his agenum willan, and wile {234} bindan one unscyldigan, and one scyldigan alysan, onne forlyst he a mihte e him G.o.d forgeaf. am mannum he sceal don synna forgifenysse, e he gesih aet beo onbryrde urh G.o.des gife, and am he sceal aheardian e nane behreowsunge nabba heora misdaeda. Crist araerde of deae one stincendan Lazarum, and aa he cucu waes, a cwae he to his leorning-cnihtum, "Tolysa his bendas, aet he gan maege." a alysdon hi aes ge-edcucedan mannes bendas, e Crist araerde to life. Fori sceolon a lareowas a unbindan fram heora synnum a e Crist geliffaest urh onbryrdnysse. aelc synful man e his synna bedigla, he li dead on byrgene; ac gif he his synna geandett urh onbryrdnysse, onne gae he of aere byrgene, swa swa Lazarus dyde, aa Crist hine arisan het: onne sceal se lareow hine unbindan fram am ec.u.m wite, swa swa a apostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan aes bisceopes cwyde, eah he unscyldig sy; ylaes e he urh modignysse scyldig weore.

Ne getimode am apostole Thome unforsceawodlice, aet he ungeleafful waes Cristes aeristes, ac hit getimode urh G.o.des forsceawunge; foran urh his grapunge we sind geleaffulle. Mare us fremode his tweonung onne aera ora apostola geleaffulnys; foran aa he waes gebroht to geleafan mid aere grapunge, a wear seo twynung urh aet us aetbroden. Eae mihte Crist arisan of deae butan dolhswaum, ac to i he heold a dolhswau, aet he wolde mid am a twynigendan getrymman. He cwae to Thoman, "u gelyfst, foran e u me gesawe." He geseah one lichaman and a dolhswau, and he gelyfde aet he waes G.o.d, see araerde one lichaman of deae. Swie blissia as word us e her aefterfilia, "Gesaelige beo a e me ne gesawon, and eah on me gelyfa." Mid am cwyde sind a ealle getacnode e Crist on lichaman ne gesawon, and eah-hwaeere hine healda on heora mode urh geleafan. Se gelyf solice on G.o.d, see mid weorc.u.m begae aet aet he {236} gelyf. Se e andet aet he G.o.d cunne, and yfele weorc begae, onne wisaec he G.o.d mid am weorc.u.m. Se geleafa e bi butan G.o.dum weorc.u.m, se is dead.

is sind aera apostola word, undernima hi mid carfullum mode.

We spreca embe aerist. Nu sind sume men e habba twynunge be aeriste, and onne hi geseo deadra manna ban, onne cwea hi, Hu magon as ban beon ge-edcucode? Swilce hi wislice sprecon! Ac we cwea aer-togeanes, aet G.o.d is aelmihtig, and maeg eal aet he wile. He geworhte heofonas and eoran and ealle gesceafta butan antimbre. Nu is geuht aet him sy sumera inga eaelicor to araerenne one deadan of am duste, onne him waere to wyrcenne ealle gesceafta of nahte: ac solice him sind ealle ing gelice eae, and nan ing earfoe. He worhte Adam of lame. Nu ne mage we asmeagan hu he of am lame flaesc worhte, and blod ban and fell, fex and naeglas. Men geseo oft aet of anum lytlum cyrnele cym micel treow, ac we ne magon geseon on am cyrnele naor ne wyrtruman, ne rinde, ne bogas, ne leaf: ac se G.o.d e fortih of am cyrnele treow, and waestmas, and leaf, se ylca maeg of duste ar?ran flaesc and ban, sina and fex, swa swa he cwae on his G.o.dspelle, "Ne sceal eow beon forloren an h?r of eowrum heafde."

Se apostol Paulus cwae, aet we sceolon arisan of deae on aere ylde e Crist waes aa he rowade, aet is embe reo and ritig geara. eah cild forfare, oe forwerod man, eah-hwaeere hi c.u.ma to aere ylde e we aer cwaedon; haef eah gehwa his agenne waestm, e he on issum life haefde, oe habban sceolde, gif he his gebide. Gif hwa alefed waere, oe limleas on issum life, he bi onne swa hit awriten is, aet "Ealle a e to G.o.des rice gebyriga, nabba naor ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan embe a ore e gewita to am ec.u.m forwyrde, hwaeer hi alefede beon oe limlease, onne hi beo on ecere susle wunigende?

Hit bi onne swa swa Crist cwae, aet "Nan wer ne {238} wifa, ne wif ne ceorla, ne team ne bi getymed, ne hi deaes ne abyriga sian, ac beo englum gelice, onne hi mid englum wunia." Ne him ne lyst nanre galnysse, ne hi naefre sian synna ne gewyrcea. Ne bi aer sorh, ne sar, ne nan gedreccednys, ac bi fulfremed sib and singal bliss, and beo cue ge a e aer cue waeron ge a e uncue waeron, wunigende on broorlicre lufe mid G.o.de a on ecnysse. Amen.

{231} THE FIRST SUNDAY AFTER EASTER.

c.u.m esset sero die illo una sabbatorum: et reliqua.

"After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.

Now says the evangelist John, that Jesus wrought many other miracles in the sight of his disciples, which have not been recorded in the book of Christ.

These miracles are written to the end that ye may believe that Jesus is the Son of G.o.d, and that ye may have eternal life through that belief.

Now the pope Gregory, expounding this gospel, says, that everyone wonders how Jesus came in to his apostles, and yet the doors were shut. But again St. Gregory says, that Christ's body came in, the doors being closed, which was born of the Virgin Mary, of a closed womb. What wonder is it, that Jesus with an everlasting body came in, the doors being closed, who with a mortal body was born of the closed womb of the virgin?