The Homilies of the Anglo-Saxon Church Part 33

"Zacheus waes sum rice mann, and cepte aes Haelendes faer, and wolde geseon hwilc he waere; ac he ne mihte for aere menigu e him mid ferde, foran e he waes scort on waestme. a forarn he am Haelende, and stah uppon an treow, aet he hine geseon mihte. Crist a beseah upp wi aes rican, and cwae, Zachee, stih ardlice adun, foran e me gedafena aet ic nu to-daeg e gecyrre. Zacheus a swyftlice of am treowe alihte, and hine blissigende underfeng." aa Zacheus Crist {582} gelaod haefde, a astod he aetforan him, and him anmodlice to cwae, "Drihten, efne ic todaele healfne d?l minra G.o.da earfum, and swa hwaet swa ic mid facne berypte, aet ic wylle be feowerfealdum forgyldan." Drihten him to cwae, "Nu to-daeg is isum hirede hael gefremmed, foran e he is Abrahames ofspring. Ic com to secenne and to gehaelenne aet e on mancynne losode." a haefde Zacheus beceapod heofonan rice mid healfum d?le his aehta: one oerne dael he heold to y aet he wolde am be feowerfealdum forgyldan, e he ?r unrihtlice bereafode.

Eft, "aet sumum saele gesaet se Haelend binnan am temple on Hierusalem, aetforan am mam-huse, and beheold hu aet folc heora aelmyssan wurpon into am mam-huse, and a fela rican brohton micele ing. a com aer an earm wudewe, and geoffrode G.o.de aenne feorling. Drihten a cwae to his leorning-cnihtum, Ic secge eow to soan, aet eos earme wydewe brohte maran lac onne aenig yssera riccra manna. Hi ealle sealdon one dael heora speda e him geuhte, ac eos wydewe ealne hire bigleofan mid estfullum mode geoffrode." a haefde seo earme wudewe mid lytlum feo, aet is, mid anum feorlinge, aet ece lif geceapod.

Se Haelend cwae on sumere stowe to his apostolum, "So ic eow secge, Swa hwa swa syl ceald waeter drincan anum urstigan menn aera e on me gelyfa, ne bi his med forloren." Mine gebrora, scrutnia nu a mid hu waclic.u.m wure G.o.des rice bi geboht, and hu deorwure hit is to geagenne. Se ceap ne maeg wi nanum sceatte beon geeht, ac he bi aelc.u.m men gelofod be his agenre h?fene.

We raeda on Cristes acennednysse aet heofonlice englas waeron gesewene bufan am acennedan cilde, and hi isne lofsang mid micclum dreame gesungon, "Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis:" aet is on urum gereorde, "Sy wuldor G.o.de on heannyssum, and on eoran sibb am mannum e synd G.o.des willan." Ne {584} bi nan lac G.o.de swa gecweme swa se G.o.da willa. Gif hwa ne mage urhteon a speda aet he gesewenlice lac G.o.de offrige, he offrige a ungesewenlican, aet is, se G.o.da willa, e a eorlican sceattas unwimetenlice oferstih. Hwaet is G.o.d willa buton G.o.dnys, aet he ores mannes ungelimp besargige, and on his gesundfulnysse faegnige, his freond na for middangearde, ac for G.o.de lufige; his feond mid lufe forberan, nanum gebeodan aet him sylfum ne licige, his nextan neode be his mihte gehelpan, and ofer his mihte wyllan? Hwaet is aenig lac wi isum willan, onne seo sawul hi sylfe G.o.de geoffra on weofode hire heortan? Be isum cwae se sealm-scop, "In me sunt, Deus, uota tua, quae reddam laudationes tibi:" "G.o.d aelmihtig, on me synd ine behat, a ic e forgylde urh herunga." Swilce he openlice cwaede, eah e ic naebbe a uttran lac e to offrigenne, ic gemete swa-eah on me sylfum hwaet ic lecge on weofode inre herunge; foran a u ne leofast be ure sylene, ac u bist swior gegladod on offrunge ure heortan. Ne maeg eos offrung beon on aere heortan e mid gytsunge oe andan gebysG.o.d bi, foran e hi wyria wi one G.o.dan willan, and swa hrae swa hi aet mod hreppa, swa gewit se G.o.da willa: fori noldon a halgan bydelas nan ing on yssere worulde mid gitsunge gewilnian, ne nane synderlice aehta habban, to y aet hi mihton butan andan inweardlice him betwynan lufian.

Witodlice as apostolas geseah se witega Isaias towearde, aa he urh G.o.des Gast cwae, "Hwaet sind as e her fleoga swa swa wolcnu, and swa swa culfran to heora eh-yrlum?" Se witega hi geseah a eorlican haefene forseon, and mid heora mode heofonum genealaecan, and on lifes wordum genihtsumian, on wundrum scinan, and gecigde hi culfran, and fleogende wolcnu. Ure eh-yrla sind ure eagan, urh a besceawa ure sawul swa hwaet swa heo wiutan gewilna. Culfre is bilewite nyten, and fram geallan biternysse aelfremed. Solice a halgan apostolas waeron swilce {586} culfran aet heora eh-yrlum, aa hi nan ing on isum middangearde ne gewilnodon, ac hi ealle ing bilewitlice sceawodon, and naeron mid gecnyrdnysse aeniges reaflaces getogene to am e hi wiutan sceawodon. Se e urh reaflac gewilna a ing e he mid his eagum wiutan sceawa, se is glida, na culfre aet his eh-yrlum.

We habba nu yses G.o.dspelles traht be daele oferurnen, nu wylle we eow secgan a getacnunge aera feowera apostola namena, e Crist aet fruman geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus 'oncnawende,'

Andreas 'egenlic,' Iacob is gecweden 'forscrencend,' and Iohannes 'G.o.des gifu:' as getacnunge sceal gehwilc cristen mann on his drohtnunge eallunga healdan. Petrus waes geciged Simon ?r his gecyrrednysse, ac Crist hine gehet Petrus, aet getacna, 'oncnawende,' foran e he oncneow Crist mid soum geleafan, aa he cwae, "u eart Crist, aes lifigendan G.o.des Sunu."

Untwylice se e G.o.d rihtlice oncnaew, and him gehyrsuma, he hylt on his drohtnunge yssera twegra namena getacnunge. Gif he egenlice, for G.o.des naman, earfonysse forber, and werlice deofles costnungum wistent, onne gefyl he on his eawum Andrees getacnunge, e is gereht 'egenlic.' Iacob is gecweden 'forscrencend,' and se bi unleas forscrencend, e mid gleawnysse his flaesclican leahtras, and deofles tihtinge forscrenc.

Iohannes is gecweden 'G.o.des gifu.' Se bi gelimplice G.o.des gifu geciged, e urh G.o.de geearnunga G.o.des gife begyt, to i aet he his beboda geornlice gefylle.

Pa.s.sIO EJUSDEM.

Se apostol Andreas, aefter Cristes rowunge, ferde to am lande e is gehaten Achaia, and aer bodade Drihtnes geleafan and middangeardes alysednysse urh his rowunge. a wolde Egeas, sum waelhreow dema, his bodunge adwaescan, and a cristenan geneadian to am deofellic.u.m biggengum.

Andreas {588} him cwae to, "e gedafenode, nu u manna dema eart, aet u oncneowe inne Deman, e on heofonum is, and hine wurodest, see is so G.o.d, and in mod awendest fram am leasum G.o.dum." Egeas him andwyrde, "Eart u Andreas, e towyrpst ura G.o.da tempel, and tihtst is mennisce to aere ydelan lare e Romanisce ealdras awurpon, and adwaescan heton?" Andreas him andwyrde, "Romanisce ealdras gyt ne oncneowon G.o.des sofaestnysse, hu G.o.des Sunu to mannum com, and taehte aet as deofolgyld, e ge bega, ne synd na G.o.das, ac synd a wyrstan deoflu, manncynna fynd, e aet mannum taeca hu hi one aelmihtigan G.o.d gremion, and he hi onne forl?t, and se deofol hi gebysmra swa lange, oaet hi gewita of heora lichaman scyldige and nacode, naht mid him ferigende buton synna anum." Egeas cwae, "as synd ydele word. Witodlice a eower Haelend as word bodade, a gefaestnodon Iudei hine on rode gealgan." Andreas him andwyrde, "Eala gif u witan woldest aere halgan rode gerynu, mid hu sceadwisre lufe manncynna Ealdor, for ure edstaelunge aere rode gealgan underfeng, na geneadod, ac sylfwilles."

Egeas saede, "Humeta segst u sylfwilles, aa he waes belaewed, and be aera Iudeiscra bene, urh aes ealdormannes cempan ahangen?" Andreas andwyrde, "Fori ic cwae sylfwilles, foran e ic waes samod mid him aa he fram his leorning-cnihte belaewed waes, and he on ?r his rowunge us fores?de, and aet he wolde on am riddan daege of deae arisan: cwae aet he haefde mihte his sawle to syllenne, and mihte hi eft to onfonne." Egeas cwae, "Ic wundrige e snoterne wer, aet u yssere lare fylian wylt, swa hu swa hit gewurde, sylfwilles oe neadunge, aet he on rode gefaestnod waere." Andreas him andwyrde, "Micel is aere rode gerynu, a ic e geopenige, gif u me gehyran wylt." Egeas saede, "Hit ne maeg solice beon ges?d gerynu, ac wite." Andreas cwae, "aet sylfe wite u ongytst beon gerynu mancynnes {590} edniwunge, gif u geyldelice me gehyran wylt." Egeas andwyrde, "Ic e geyldelice gehyre, ac gif u me ne gehyrsumast, u scealt onfon aere ylcan rode gerynu on e sylfum." Andreas him andwyrde, "Gif ic me ondrede aere rode gealgan, onne nolde ic aere rode wuldor bodian." Egeas saede, "in gewitlease spraec boda rode wite to wuldre, foran e u urh dyrstignysse e ne ondraetst deaes wite." Andreas andwyrde, "Na urh dyrstignysse, ac urh geleafan ic me ne ondraede deaes wite. Rihtwisra manna dea is deorwyre, and synfulra manna dea is forcu." Egeas saede, "Buton u offrige lac urum aelmihtigum G.o.dum, on aere ylcan rode e u herast ic e hate gewaehtne afaestnian." Andreas him cwae to, "Daeghwomlice ic offrige mine lac am aelmihtigan G.o.de, see ana is so G.o.d. Na hlowendra fearra flaesc, oe buccena blod, ac ic offrige daeghwomlice on weofode aere halgan rode aet ungewemmede lamb, and hit urhwuna ansund and cucu syan eal folc his flaesc et, and his blod drinc." Egeas befran, "Hu maeg aet swa gewuran?" Andreas him andwyrde, "Gif u leornian wille hu aet gewuran maege, onne undernim u leorning-cnihtes hiw, aet u as gerynu leornian maege." Egeas saede, "Ic wille mid tintregum aet e ofgan ises inges insiht." Se halga apostol andwyrde, "Ic wundrige earle in, humeta u sy to swa micelre stuntnysse gehworfen, aet u wenst me for tintregum e geopenian a G.o.dcundan gerynu.

u gehyrdest aere halgan offrunge gerynu; nu, gif u gelyfst aet Crist, G.o.des Sunu, see waes on rode ahangen, sy so G.o.d, onne geopenige ic e hu aet lamb on his rice urhwuna ansund and ungewemmed, syan hit geoffrod bi, and his flaesc geeten, and his blod gedruncen. Gif u onne gelyfan nelt, ne becymst u naefre to insihte yssere sofaestnysse."

Hwaet a, Egeas hine gebealh, and het sceofan one apostol on sweartum cwearterne. aer com a micel menigu ealre aere scire to am cwearterne, and woldon Egeam acwellan, {592} and alaedan one apostol of am cwearterne. a cwae Andreas to ealre aere menigu, "Mine gebrora, ne astyrige ge one stillan Drihten to aenigre yrsunge mid eowerum anginne. Ure Haelend waes bel?wed, and he haefde geyld: he ne flat ne ne hrymde, ne nan mann his stemne on straetum ne gehyrde. Habba eow nu stilnysse and sibbe, and ne hremma minne martyrdom, ac swior gearcia eow sylfe swa swa G.o.des cempan, aet ge mid unforhtum mode ealle eowracan and lichamlice wita urh geyld oferswyon. Gif aenig oga is to ondraedenne, onne is se to ondraedenne e naenne ende naef. Witodlice mannes ege is smice gelic, and hraedlice, onne he astyred bi, fordwin. a sarnyssa on yssere worulde oe hi sind leohte and ac.u.menlice, oe hi sind swaere, and hraedlice a sawle ut adraefa. a sarnyssa e on aere towerdan worulde yfelum gegearcode synd, a beo ece; aer bi daeghwomlice wop, and wanung, and heofung, and endeleas cwylming, to am onet Egeas unforwandodlice. Beo swyor gearwe to am aet ge urh hwilwendlice gedreccednysse bec.u.mon to am ec.u.m gefean, aer ge symle blissia, blowende and mid Criste rixigende."

aa se apostol yllice word am folce geond ealle a niht laerde, a on daegrede sende Egeas to am cwearterne, and het him laedan to one halgan apostol, and cwae, "Ic wende aet u on nihtlicere smeagunge sceoldest in mod fram dwaesnysse awendan, and geswican aere herunge ines Cristes, aet u mihtest mid us lifes gefean brucan. Dyslic bi aet man sylfwilles to rode gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, "Blisse ic maeg mid e habban, gif u on Crist gelyfst, and ine deofolgild forlaetst. Crist me sende to yssere scire, on aere ic him gestrynde unlytel folc." Egeas cwae, "Fori ic reatige e to ura G.o.da offrunge, aet is folc e u bepaehtest forleton a idelnysse inre lare, aet hi urum G.o.dum geoffrian magon ancwure onsaegednysse. Ne belaf nan ceaster on eallum isum earde, on aere e naeron ure G.o.da templa forlaetene, {594} and nu sceal eft beon ge-edstaelod ura G.o.da biggeng urh e, aet hi magon beon [on] e gegladode, and u on urum freondscipe beon mage. Gif u is nelt, onne scealt u, for ware ura G.o.da, mislice wita rowian, and syan on rode-gealgan, e u herodest, hangigende ateorian." Se apostol him andwyrde, "u deaes bearn, gehr me, and u ceaf, ec.u.m ontendnyssum gegearcod, gehr me, G.o.des eowan, and Haelendes Cristes apostol. O is ic spraec e lielice to, aet u mid gesceade one soan geleafan oncneowe; ac nu u urhwunast on inre sceamleaste, and wenst aet ic sceole for inum eowrac.u.m forhtian. Swa hwaet swa e is geuht gyt mare on tintregum asmea.

Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on tintregum mid andetnysse urhwunige."

a het se rea cwellere hine astreccan, and hine seofon sion beswingan; het hine syan araeran, and cwae him to, "Andreas, gehr me, and awend inne r?d for agotennysse ines blodes. Gif u swa ne dest, ic do aet u losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes eowa, and ic sceal his rode sigor swior wiscan onne ondraedan. u solice miht aetberstan am ec.u.m cwylmingum e e synd gemynte, gif u on Crist gelyfst, syan u mine anraednysse afandast. Ic me ondraede in forwyrd, and ic for minre rowunge ne eom gedrefed. Min rowung geenda on anum daege, oe on twam, oe be am maestan on rim; solice in cwylming ne maeg binnon usend geara to ende gec.u.man. Fori, earming, ne gec u swior ine yrma, and ne onael u e sylfum aet ece fyr."

Hwaet a, Egeas ge?byligd het hine ahon on rode-hencgene, and bebead am cwellerum aet hi hine mid wium handum and fotum on aere rode gebundon, aet he langlice rowian sceolde. a arn aet cristen folc togeanes am cwellerum e hine to aere rode laeddon, clypigende and cweende, {596} "Hwaet haef es rihtwisa mann and G.o.des freond gefremod, aet he rode-hengene wyre sy?" Andreas solice baed aet folc aet hi his rowunge ne geletton. Eode him mid blium mode faegnigende, and aet folc l?rende. He ofseah a feorran a rode e him gegearcod waes, and clypode mid micelre stemne, us cweende, "Hal sy u, rod, e on Cristes lichaman gehalG.o.d waere, and mid his limum gefraetwod, swa swa mid meregrotum. u haefdest eorlicne ege, aeran e ure Drihten e astige; nu u haefst heofonlice lufe, and byst astigen for behate. Orsorh and blissigende ic c.u.me to e, swa aet u me blissigende underfo, aes leorning-cniht e on e hanG.o.de, foran e ic e symle lufode, and ic gewilnode e to ymbclyppenne. Eala u G.o.de rod, e wlite and faegernysse of Drihtnes lymum underfenge, u waere gefyrn gewilnod and carfullice gelufod, butan to-forlaetennysse gesoht, and nu aet nextan minum wilnigendum mode gegearcod. Onfoh me fram mannum, and agif me minum Lareowe, aet he urh e me underfo, see urh e me alysde."

aefter isum wordum he hine unscrydde, and am cwellerum his gew?da betaehte.

Hi a genealaehton, and hine on aere rode ahofon, and ealne his lichaman mid stearc.u.m wium, swa swa him beboden waes, gewrion. aer stodon a ma onne twentig usend manna mid Egeas breer, samod clypigende, "Unriht wisdom, aet se halga wer swa rowode." Se halga Andreas solice of aere rode gehyrte aera geleaffulra manna mod, tihtende to hwilwendlic.u.m geylde, secgende aet eos sceorte rowung nis to wimetenne am ecan edleane.

a betwux isum eode eall aet folc to Egeas botle, ealle samod clypigende and cweende, aet swa halig wer hangian ne sceolde; sidefull mann, and mid eawum gefraetwod, aeele lareow, arfaest and gedefe, gesceadwis and sfre ne sceolde swa rowian, ac sceolde beon alysed lybbende of aere rode; foran e he ne geswic so to bodigenne, nu twegen dagas cucu hangigende. Hwaet a, Egeas him ondred a menigu, {598} and behet aet he wolde hine alysan, swa swa hi gewilnodon, and eode for mid. a befran se apostol, mid am e he hine geseah, "Hwaet nu, Egeas, hwi come u to us? Gif u wylt gelyfan gyt on one Haelend, e bi gemiltsod, swa swa ic e behet. Gif u to i come aet u me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo minne soan Cyning; ic stande on his gesihe to him me gebiddende. in me ofhryw, and inre yrme, foran e in andbida aet ece forwyrd. Efst nu, earming, a hwile e u aenig ing miht, e-laes e u wille onne e forwyrned bi." a woldon hi hine alysan, ac heora handa astifedon, swa hwa swa hreopode a rode mid handum. a clypode se apostol to Haelendum Criste mid ormaetre stemne, us biddende, "Min G.o.da Lareow, ne l?t u me alysan, buton u underfo aer minne gast."

aefter isum wordum wear gesewen leoht micel of heofonum faerlice c.u.mende to am apostole, and hine ealne ymbscean, swa aet mennisce eagan hine ne mihton geseon, for am heofonlican leohte e hine befeng. aet leoht urhwunode swa for nean ane tide, and Andreas ageaf his gast on am leohte, and ferde to Criste samod mid am leoman, am is a wuldor geond ealle woruld.

Egeas wear gelaeht fram atelic.u.m deofle hamwerd be wege, aeran e he to huse come, and he earle awedde, aworpen to eoran on manna gesihe e him mid eodon. He gewat a of worulde waelhreow to h.e.l.le, and his broor heold aes halgan Andreas lic mid micelre arwurnysse, aet he aetwindan moste. Swa micel oga asprang ofer eallum am mennisce, aet aer nan ne belaf e ne gelyfde on G.o.d.

as rowunge awriton aere eode preostas and a ylcan diaconas e hit eal gesawon, y-laes e hwam twynige yssere gereccednysse. Uton nu biddan one aelmihtigan Wealdend, aet his eadiga apostol ure ingere beo, swa swa he wunode his gelaunge bydel. Sy am Metodan Drihtne wurmynt and lof a on ecnysse. Amen we cwea.

NOVEMBER x.x.x.

THE NATIVITY OF ST. ANDREW THE APOSTLE.

Ambulans Jesus juxta mare Galileae: et reliqua.

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

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

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

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 G.o.d'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 G.o.d's behest, and will not follow him to the way of life. Now he sits in heaven, clothed with the humanity which he fetched in this life, and admonishes us of our conversion, that we constantly cleanse our lives from sins, and direct them by his commandments. He has wholly subjected the necks of nations to his yoke, he has prostrated the glory of the world, and by frequent destructions manifests the approach of his rigid doom, and, nevertheless, our proud mind will not {581} voluntarily forsake that which it loses daily by compulsion. My brothers, what excuse can we use at his doom, now that we will not turn from this present love of the world, through his commandments, nor are we corrected by his stripes.

It is to be expected that one of you in his still thoughts say to himself, What did the brothers, Peter and Andrew, leave, who had almost nothing? but in this case we should rather consider their desire than their possession.

Much he leaves who holds nothing for himself. Verily we hold our possessions with great love, and the things which we have not we seek with infinite desire. Peter and Andrew left much, when both of them wholly left the will to have, and renounced their own l.u.s.ts. Some man will now say, I would imitate the apostles, who despised all worldly things, but I have no possessions to leave. But G.o.d 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.

G.o.d's kingdom has no price of worth, but is priced according to a man's property. The kingdom of heaven was given to these beforesaid brothers for their net and ship, and afterwards to the rich Zacchaeus for the half part of his possessions, and to a widow for one farthing, and to a man for a drink of water. I imagine that these words will not be quite clear to you, if we do not explain them to you more openly. "Zacchaeus was a rich man, and had observed the Saviour's course, and would see who he was; but he could not for the many that went with him, because he was short of stature. He then ran before Jesus, and ascended a tree, that he might see him. Christ then looked up towards the rich man, and said, Zacchaeus, descend quickly, for it seemeth good to me that I now to-day enter thy dwelling. Zacchaeus then swiftly alighted from the tree, and received him {583} rejoicing."

When Zacchaeus had invited Christ, he stood before him, and unhesitatingly said to him, "Lord, behold I distribute the half part of my goods to the poor, and whatsoever I have robbed by fraud, that I am willing to compensate fourfold." The Lord said to him, "Now to-day is salvation accomplished to this household, for he is Abraham's offspring. I come to seek and to save that which was lost among mankind." Thus had Zacchaeus bought the kingdom of heaven with the half part of his possessions: the other part he held to the end that he might indemnify those fourfold whom he had unjustly bereaved.

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

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

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

Verily the prophet Isaiah saw the apostles to come, when, through the Spirit of G.o.d he said, "Who are these that here fly as clouds, and as doves to their windows?" The prophet saw them despising earthly possession, and with their minds approaching to heaven, and abounding in the words of life, in wonders shining, and called them doves, and flying clouds. Our windows are our eyes, through which our soul beholds whatsoever it desires without.

A dove is a meek animal, and a stranger to the bitterness of gall. Verily the holy apostles were as doves at their windows, when they {587} desired nothing in this world, but they meekly beheld all things, and were not drawn by desire of any rapine to that which they beheld without. He who by rapine desires the things that he beholds with his eyes without, is a kite, not a dove at his windows.

We have now in part run over the exposition of this gospel, now we will say to you the signification of the names of those four apostles, whom Christ first chose. Simon is interpreted _obedient_, and Peter _acknowledging_, Andrew _bold_, James is interpreted _withering_, and John _G.o.d's grace_: this signification every christian man should certainly hold in his life.

Peter was called Simon before his conversion, but Christ called him Peter, which signifies _acknowledging_, because he acknowledged Christ with true belief, when he said, "Thou art Christ, the Son of the living G.o.d."

Undoubtedly he who rightly acknowledges G.o.d, and obeys him, holds in his life the signification of these two names. If he boldly, for the name of G.o.d, endures hardship, and manfully withstands the temptations of the devil, then fulfils he in his conduct the signification of Andrew, which is interpreted _bold_. James is called _withering_, and he is truly withering, who with prudence withers his fleshly vices, and the instigation of the devil. John is interpreted _G.o.d's grace_. He is aptly called G.o.d's grace, who obtains the grace of G.o.d through good deserts, to the end that he may zealously fulfil his commandments.

Pa.s.sION OF THE SAME.

The apostle Andrew, after Christ's pa.s.sion, went to the land which is called Achaia, and there preached the faith of the Lord, and the redemption of the world through his pa.s.sion. Then aegeas, a cruel judge, would suppress his preaching, and force the christians to idolatrous worship. Andrew said {589} to him, "It were fitting, now thou art a judge of men, that thou shouldest know thy Judge who is in heaven, and worship him, who is the true G.o.d, and turn thy mind from the false G.o.ds." aegeas answered him, "Art thou Andrew, who castest down the temples of our G.o.ds, and instigatest this people to the vain doctrine which the Roman senators have rejected, and ordered to be suppressed?" Andrew answered him, "The Roman senators know not yet G.o.d's truth, how the Son of G.o.d came to men, and taught that these idols which ye worship are not G.o.ds, but are the worst devils, foes of mankind, who teach men how they may exasperate the Almighty G.o.d, and he then forsakes them, and the devil deludes them so long, until they depart from their bodies guilty and naked, bearing nothing with them but sins alone." aegeas said, "These are idle words; for when your Jesus preached these words, the Jews fastened him on a cross." Andrew answered him, "O, if thou wouldst know the mystery of the holy cross, with what discerning love the Prince of mankind received the cross for our re-establishment, not compelled, but of his own will." aegeas said, "How sayest thou of his own will, when he was betrayed, and at the prayer of the Jews was crucified by the soldiers of the governor?" Andrew answered, "For this reason I said of his own will, because I was together with him when he was betrayed by his disciple, and he before his pa.s.sion foretold it to us, and that on the third day he would arise from death: he said that he had power to give his soul, and power to receive it again." aegeas said, "I wonder that thou, a sagacious man, wilt follow this doctrine, let it have been as it might, of his own will or by compulsion, that he was fastened on a cross." Andrew answered him, "Great is the mystery of the cross, which I will disclose to thee, if thou wilt hear me." aegeas said, "It cannot truly be called a mystery, but a punishment." Andrew said, "That same punishment thou wilt understand to be the mystery of the {591} renovation of mankind, if thou wilt patiently hear me." aegeas answered, "I will hear thee patiently, but if thou obeyest me not, thou shalt receive the same mystery of the cross in thyself." Andrew answered him, "If I feared the cross, then would I not preach the glory of the cross." aegeas said, "Thy witless speech preaches the punishment of the cross as a glory, because through audacity thou dreadest not the punishment of death." Andrew answered, "Not through audacity, but through faith I dread not the punishment of death. The death of righteous men is precious, and the death of sinful men is execrable."

aegeas said, "Unless thou offerest gifts to our almighty G.o.ds, on the same cross which thou praisest I will order thee afflicted to be fastened."

Andrew said to him, "Daily I offer my gift to the Almighty G.o.d, who alone is the true G.o.d. Not flesh of lowing oxen, or blood of bucks, but I offer daily on the altar of the holy cross the undefiled lamb, and it continues sound and living after all folk have eaten its flesh, and drunk its blood."

aegeas asked, "How can that so be?" Andrew answered him, "If thou wilt learn how that can be, take a disciple's form, that thou mayest learn this mystery." aegeas said, "I will with torments extort from thee an insight into this matter." The holy apostle answered, "I wonder greatly at thee, how thou art turned to such great folly, that thou imaginest that for torments I will disclose to thee the divine mystery. Thou hast heard the mystery of the holy offering; now, if thou believest that Christ, the Son of G.o.d, who was hanged on a cross, is true G.o.d, then will I disclose to thee how the lamb continues sound and undefiled in its kingdom, after it is offered, and its flesh eaten, and its blood drunken. But if thou wilt not believe, thou wilt never come to an insight of this truth."

Hereupon aegeas was wroth, and ordered the apostle to be thrust into a swart prison. There came then a great mult.i.tude of all the province to the prison, and would slay aegeas, {593} and lead the apostle from the prison.

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

When the apostle had through all the night taught the folk in such words, aegeas sent to the prison at dawn, and ordered the holy apostle to be led to him, and said, "I weened that thou in nightly meditation wouldst turn thy mind from folly, and cease from the praise of thy Christ, that thou mightest with us enjoy the delights of life. It is foolish that a man should hurry wilfully to the cross, and send himself to torments." Andrew answered, "Joy I may have with thee, if thou wilt believe in Christ and abandon thy idolatry. Christ sent me to this province, in which I have gained him no little folk." aegeas said, "Therefore do I force thee to offer to our G.o.ds, that this folk, whom thou hast deceived, may forsake the vanity of thy lore, that they may offer to our G.o.ds a grateful sacrifice.

Not a city has remained in all this country in which the temples of our G.o.ds have not been forsaken, {595} and now the worship of our G.o.ds shall be again established through thee, that they may be gladdened in thee, and that thou mayst be in our friendship. If thou wilt not this, then shalt thou, for the security of our G.o.ds, suffer divers torments, and afterwards perish, hanging on the cross which thou hast praised." The apostle answered him, "Thou child of death, hear me, and thou chaff, prepared for everlasting kindling, hear me, G.o.d's servant, and apostle of Jesus Christ.

Until now I have spoken to thee meekly, that thou with reason mightest acknowledge the true belief; but now thou persistest in thy shamelessness, and weenest that I shall fear for thy threats. Devise whatsoever appears to thee yet greater in torments. By so much the more acceptable I shall be to my King by as much as I for his name shall with profession continue in torments."

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

Therefore, miserable, increase not more thy miseries, and kindle not for thyself the everlasting fire."

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

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

Then in the meanwhile all the folk went to the house of aegeas, all crying together and saying, that so holy a man ought not to hang; a man strict of conduct, adorned with pure morals, a n.o.ble teacher, pious and meek, discreet and sober, ought not so to suffer, but should be loosed living from the cross; for he ceases not from preaching truth, now hanging two days alive. Hereupon aegeas feared the mult.i.tude, and {599} promised that he would release him as they desired, and went forth with them. Then the apostle, when he saw them, asked, "How now, aegeas, why comest thou to us?

If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised thee. If thou comest to release me, I will not be released hence living.

Now I already see my true King; I stand in his sight praying to him. For thee and thy misery I grieve, for eternal perdition awaits thee. Hasten now, wretch, while thou canst do anything, lest thou desire when it is forbidden thee." They would then release him, but their hands stiffened, whosoever touched the cross with hands. Then the apostle, with loudest voice, cried to Jesus Christ, thus praying, "My good Master, let me not be released, but do thou first receive my spirit."