The Homilies of the Anglo-Saxon Church Part 11

{206} IN DOMINICA PALMARUM.

c.u.m adpropinqua.s.set Iesus Hierosolimis, et uenisset Bethf.a.ge ad montem Oliueti: et reliqua.

Cristes rowung waes geraedd nu beforan us, ac we willa eow secgan nu ?rest hu he com to aere byrig Hierusalem, and genealaehte his agenum deae, and nolde a rowunge mid fleame forbugan.

"Se Haelend ferde to aere byrig Hierusalem, and aa he genealaehte aere dune Oliueti, a sende he his twegen leorning-cnihtas, us cweende, Ga to aere byrig e eow ongean is, and ge gemeta aerrihte getigedne a.s.san and his folan samod: untyga hi, and laeda to me:" et reliqua.

am folce wear cu aet se Haelend araerde lytle aer Lazarum of deae, see laeg stincende feower niht on byrgene: a comon a togeanes Criste e geleaffulle waeron, mid am wurmynte, swa we aer cwaedon. Comon eac sume a ungeleaffullan, mid nanum wurmynte, ac mid micclum graman, swa swa Iohannes se G.o.dspellere cwae, aet "a heafod-menn aes folces smeadon betwux him aet hi woldon ofslean one Lazarum, e Crist of deae awrehte; foran e manega aes folces menn gelyfdon on one Haelend, urh aes deadan mannes aerist." We wylla nu fon on one traht issere raedinge.

a twegen leorning-cnihtas e Crist sende aefter am a.s.san, hi getacnodon a lareowas e G.o.d sende mancynne to laerenne. Twegen hi waeron, for aere getacnunge e lareow habban sceal. He sceal habban lare, aet he mage G.o.des folc mid wisdome laeran to rihtum geleafan, and he sceal mid G.o.dum weorc.u.m am folce wel bysnian, and swa mid am twam ingum, aet is mid lare and G.o.dre bysnunge aet laewede folc gebige symle to G.o.des willan.

Se getigeda a.s.sa and his fola getacnia twa folc, aet is Iudeisc and haeen: Ic cwee, haeen, fori e eal mennisc waes a-gyt wunigende on haeenscipe, buton am anum {208} Iudeiscan folce, e heold a ealdan ? on am timan. Hi waeron getigede, foran e eal mancyn waes mid synnum bebunden, swa swa se witega cwae, "Anra gehwilc manna is gewrien mid rapum his synna." a sende G.o.d his apostolas and heora aeftergengan to gebundenum mancynne, and het hi untigan, and to him laedan. Hu untigdon hi one a.s.san and one folan? Hi bodedon am folce rihtne geleafan and G.o.des beboda, and eac mid micclum wundrum heora bodunge getrymdon. a abeah aet folc fram deofles eowdome to Cristes biggenc.u.m, and waeron alysede fram eallum synnum urh aet halige fulluht, and to Criste gelaedde.

a.s.sa is stunt nyten, and unclaene, and toforan orum nytenum ungesceadwis, and byren-strang. Swa waeron men, aer Cristes to-cyme, stunte and unclaene, aa hi eowedon deofolgyldum and mislic.u.m leahtrum, and bugon to am anlicnyssum e hi sylfe worhton, and him cwaedon to, "u eart min G.o.d." And swa hwilce byrene swa him deofol on-besette, a hi baeron. Ac aa Crist com to mancynne, a awende he ure stuntnysse to gerade, and ure unclaennysse to claenum eawum. Se getemeda a.s.sa haefde getacnunge aes Iudeiscan folces, e waes getemed under aere ealdan ?. Se wilda fola haefde getacnunge ealles ores folces, e waes a-gyt haeen and ungetemed; ac hi wurdon getemede and geleaffulle aa Crist sende his leorning-cnihtas geond ealne middangeard, us cweende, "Fara geond ealne middangeard, and laera ealle eoda, and fullia hi on naman aes Faeder, and aes Suna, and aes Halgan Gastes; and beoda aet hi healdon ealle a beboda e ic eow taehte."

aera a.s.sena hlaford axode, hwi hi untigdon his a.s.san? Swa eac a heafod-men gehwilces leodscipes woldon wyrlice wicwean G.o.des bodunge. Ac aa hi gesawon aet a bydelas gehaeldon, urh G.o.des mihte, healte and blinde, and dumb.u.m spraece forgeafon, and eac a deadan to life araerdon, a ne mihton hi wistandan am wundrum, ac bugon ealle endemes to G.o.de. Cristes leorning-cnihtas cwaedon, "Se {210} Hlaford behofa aera a.s.sena, and sent hi eft ongean." Ne cwaedon hi na Ure Hlaford, ne in Hlaford, ac forrihte, Hlaford; foron e Crist is ealra hlaforda Hlaford, aeger ge manna ge ealra gesceafta. Hi cwaedon, "He sent hi eft ongean." We sind gemanode and gelaode to G.o.des rice, ac we ne sind na genedde. onne we sind gelaode, onne sind we untigede; and onne we beo forlaetene to urum agenum cyre, onne bi hit swilce we beon ongean asende. G.o.des myldheortnys is aet we untigede syndon; ac gif we rihtlice lybba, aet bi aeger ge G.o.des gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, foran e ure agen cyre naef naenne forgang, buton he beo gefyrrod urh one aelmihtigan.

Ne het Crist him to laedan modigne stedan mid gyldenum geraedum gefreatewodne, ac one wacan a.s.san he geceas him to byrre; foron e he taehte symle eadmodnysse, and urh hine sylfne a bysne sealde, and us cwae, "Leornia aet me, aet ic eom lie and swie eadmod, and ge gemeta reste eowrum sawlum." is waes gewiteG.o.d be Criste, and ealle a ing e he dyde, aeran e he to men geboren waere.

Sion is an dun, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesih.' Siones dohtor is seo gelaung geleaffulra manna, e belimp to aere heofenlican Hierusalem, on aere is symle sibbe gesih, butan aelcere sace, to aere us gebrinc se Haelend, gif we him gelaesta.

Cristes leorning-cnihtas ledon hyra reaf uppan an a.s.san, foran e he nolde on nacedum a.s.san ridan. Reaf getacnia rihtwisnysse weorc, swa swa se witega cwae, "Drihten, ine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda a.s.sa bi mid reafum gesadelod, onne se idela man bi mid wisra lareowa mynegungum and gebisnungum to G.o.des handa gefraetwod; and he onne byr Crist, swa swa se apostol cwae, "Ge sind gebohte mid micclum wure; wuldria fori, and bera G.o.d on eowrum lichaman." G.o.d we bera on urum lichaman, foran e we beo tempel and {212} faetels aes Halgan Gastes, gif we us wi fule leahtras gescylda: be am cwae se ylca apostol swie egeslice, "Se e gewem G.o.des tempel, G.o.d hine forde." Se e ne bi G.o.des tempel, he bi deofles tempel, and byr swie swaere byrene on his baece.

We wylla secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge gedon, ac aet folc haef cyre to ceosenne one to cyninge e him sylfum lica: ac sian he to cyninge gehalG.o.d bi, onne haef he anweald ofer aet folc, and hi ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man haef agenne cyre, aeram e he syngige, hweer he wille filian deofles willan, oe wisacan. onne gif he mid deofles weorc.u.m hine sylfne bebint, onne ne maeg he mid his agenre mihte hine unbindan, buton se aelmihtiga G.o.d mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bi gebunden, ac urh G.o.des mildheortnysse he bi unbunden, gif he a alysednysse eft aet G.o.de geearna.

aet folc e heora reaf wurpon under aes a.s.san fet, aet sind a martyras, e for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi waeron on fyre forbaernde, sume on s? adrencte, and mid mislic.u.m pinungum acwealde; and sealdon us bysne aet we ne sceolon, for nanum ehtnyssum oe earfonyssum, urne geleafan forlaetan, and fram Criste bugan, e ma e hi dydon. Menig man is cristen geteald on sibbe, e wolde swie hrae wisacan Criste, gif him man bude aet man bead am martyrum: ac his cristendom nis na herigendlic. Ac aes mannes cristendom is herigendlic, see nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for bendum; ac aefre hylt his geleafan mid G.o.des herungum, o his lifes ende.

a e aera treowa bogas heowon, and mid am Cristes weig gedaefton, aet sind a lareowas on G.o.des cyrcan, e pluccia a cwydas aera apostola and heora aeftergengena, {214} and mid am G.o.des folce gewisia to Cristes geleafan, aet hi beon gearwe to his faerelde.

aet folc e Criste beforan stop, and aet e him fyligde, ealle hi sungon, "Osanna Filio Dauid," aet is on urum geeode, "Sy h?lo Dauides Bearne." a e Criste beforan stopon, a sind a heahfaederas and a witegan, e waeron ?r Cristes flaesclicnysse; and a e him baeftan eodon, aet sind a e aefter Cristes acennednysse to him gebugon, and daeghwamlice buga: and ealle hi singa aenne lofsang; foran e we and hi ealle healda aenne geleafan, swa swa Petrus se apostol cwae, aa he spraec be am heahfaederum, "We gelyfa aet we beon gehealdene urh Cristes gife, swa swa hi."

Hi cwaedon "Dauides Bearn," foran e Crist is aes maeran cyne-cynnes Dauides, aefter aere menniscnysse. Of am cynne waes seo eadige Maria his modor. Hi sungon, "Gebletsod is se e com on G.o.des naman." Se Haelend com on G.o.des naman, foran e se Heofenlica Faeder hine asende us to alysednysse; and ealle a wundra e he worhte, on eallum he herede and wuldrode his Faeder naman. "Sy haelo Dauides Bearne on heahnyssum." aes Haelendes to-cyme and his rowung waes halwendlic aeger ge mannum ge englum; foran e we geeacnia heora werod, e se feallenda deofol gewanode; be am cwae se apostol Paulus, "aet sceoldon ealle heofenlice ing and eorlice beon ge-edstaelode on Criste."

Se Haelend waes wunigende binnan am temple of isum daege o nu on unres-daeg, and aeger ge mid lare ge mid wundrum aet folc tihte to sofaestnysse and to rihtum geleafan. a namon a heafod-men andan ongean his lare, and syrwedon mid micelre smeaunge, hu hi mihton hine to deae gebringan. Ne mihte se dea him genealaecan, gif he sylf nolde, ac he com to mannum to i aet he wolde beon gehyrsum his Faeder o dea, and mancynn alysan fram am ecan deae mid his hwilwendlic.u.m deae. eah-hwaeere {216} ne nydde he na aet Iudeisce folc to his cwale, ac deofol hi tihte to am weorce, and G.o.d aet geafode, to alysednysse ealles geleaffulles mancynnes.

We habba oft gesaed, and git secga, aet Cristes rihtwisnys is swa micel, aet he nolde niman mancyn neadunga of am deofle, buton he hit forwyrhte.

He hit forwyrhte aa he tihte aet folc to Cristes cwale, aes aelmihtigan G.o.des; and a urh his unscaeigan dea wurdon we alysede fram am ecan deae, gif we us sylfe ne forpaera. a getimode am rean deofle swa swa de am graedigan fisce, e gesih aet ?s, and ne gesih one angel e on am aese stica; bi onne graedig aes aeses, and forswylc one angel for mid am aese. Swa waes am deofle: he geseh a menniscnysse on Criste, and na a G.o.dcundnysse: a sprytte he aet Iudeisce folc to his slege, and gefredde a one angel Cristes G.o.dcundnysse, urh a he waes to deae aceocod, and ben?med ealles mancynnes ara e on G.o.d belyfa.

Naes na Cristes rowung gefremmed on isum daege, ac a feower G.o.dspelleras awriton his rowunga on feower gesetnyssum; a ane we raeda nu to-daeg, and a ore on isre wucan. a Iudei genamon hine on frige-aefen, and heoldon hine a niht, and aes on merigen hi hine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon. And a embe non-tid, aa he forferde, a comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his lic aer aefene, on niwere ryh, mid deorwyrum reafum bewunden. And his lic laeg on byrgene a saeter-niht and sunnan-niht; and seo G.o.dcundnys waes on aere hwile on h.e.l.le, and gewra one ealdan deofol, and him of-anam Adam, one frumsceapenan man, and his wif Euan, and ealle a e of heora cynne G.o.de ?r gecwemdon. a gefredde se deofol one angel e he ?r graedelice forswealh.

And Crist aras of deae on one easterlican sunnan-daeg, e nu bi on seofon nihtum; be am is gelimplicor onne mare to reccenne onne nu sy: ac uton nu sprecan be yses daeges wurmynte.

{218} Se gewuna stent on G.o.des cyrcan, urh lareowas geset, aet gehwaer on G.o.des gelaunge se sacerd bletsian sceole palm-twigu on isum daege, and hi swa gebletsode am folce daelan; and sceolon a G.o.des eowas singan one lofsang, e aet Iudeisce folc sang togeanes Criste, aa he genealaehte his rowunge. We geeuenlaeca am geleaffullum of am folce mid isre daede, foran e hi baeron palm-twigu mid lofsange togeanes am Haelende. Nu sceole we healdan urne palm, oaet se sangere onginne one offring-sang, and geoffrian onne G.o.de one palm, for aere getacnunge. Palm getacna syge.

Sygefaest waes Crist aa he one micclan deofol oferwann, and us generede: and we sceolon beon eac sygefaeste urh G.o.des mihte, swa aet we ure uneawas, and ealle leahtras, and one deofol oferwinnan, and us mid G.o.dum weorc.u.m geglencgan, and on ende ures lifes betaecan G.o.de one palm, aet is, ure sige, and ancian him georne, aet we, urh his fultum, deoful oferwunnon, aet he us beswican ne mihte.

Synfulra manna dea is yfel and earmlic, foran e hi fara of isum scortan life to ec.u.m pinungum: and rihtwisra manna dea is deorwyre, fori onne hi geendia is geswincfulle lif, onne beo hi gebrohte to am ecan life, and bi onne swylce heora ende beo anginn; foran e hi ne beo na deade, ac beo awende of deae to life. Se lichama, e is aere sawle reaf, anbida aes micclan domes; and eah he beo to duste formolsnod, G.o.d hine araer, and gebrinc togaedere sawle and lichaman to am ecan life; and bi onne gefylled Cristes behat, e us cwae, "onne scina a rihtwisan swa swa sunne on heora Faeder rice," see leofa and rixa a butan ende on ecnysse. Amen.

Circlice eawas forbeoda to secgenne aenig spel on am rym swig-dagum.

{207} FOR PALM SUNDAY.

c.u.m adpropinqua.s.set Jesus Hierosolymis, et venisset Bethf.a.ge ad montem Oliveti: et reliqua.

Christ's pa.s.sion has just been read before us, but we will first say to you how he came to the city of Jerusalem, and approached his own death, and would not by flight avoid his pa.s.sion.

"Jesus went to the city of Jerusalem, and when he approached the mount of Olives, he sent two of his disciples, thus saying, Go to the town which is before you, and ye shall straightways find an a.s.s tied and its foal also: untie them, and lead them to me," etc.

It was known to the people that Christ a little before had raised Lazarus from death, who had lain stinking four nights in the grave: then those, who were believing, came to meet Christ with the honours which we have already mentioned. Some also who believed not came, with no honours, but with great wrath, as John the Evangelist said, That "the chief priests of the people consulted among themselves how they should slay Lazarus, whom Christ had raised from the dead; because many men of the people believed in Jesus, by reason of the dead man's rising." We will now proceed to the exposition of this text.

The two disciples whom Christ sent after the a.s.s betokened the teachers whom G.o.d sends to instruct mankind. They were two, because of the character which a teacher should have. He should have learning, that he may with wisdom instruct G.o.d's people in true belief, and he should, by good works, give good example to the people, and so, with those two things, that is, with learning and good example, ever incline the lay folk to G.o.d's will.

The tied a.s.s and its foal betoken two people, that is, the Jewish and the heathen: I say, heathen, because all mankind was yet continuing in heathenism, save only the Jews, {209} who observed the old law at that time. They were tied; for all mankind was bound with sins, as the prophet said, "Every man is bound with the ropes of his sins." Then G.o.d sent his apostles and their successors to bound mankind, and bade untie, and lead them to him. How untied they the a.s.s and the foal? They preached to the people right belief and G.o.d's commandments, and also by many miracles confirmed their preaching. The people then inclined from the service of the devil to the wors.h.i.+p of Christ, and were freed from all sins, through holy baptism, and led to Christ.

An a.s.s is a foolish beast, and unclean, and stupid, compared with other beasts, and strong for burthens. So were men, before Christ's advent, foolish and unclean, while they ministered to idols, and divers sins, and bowed to the images, which they themselves had wrought, and said to them, "Thou art my G.o.d." And whatsoever burthen the devil set on them they bare.

But when Christ came to mankind, then turned he our foolishness to reason, and our uncleanness to pure morals. The tamed a.s.s betokened the Jewish people, who were tamed under the old law. The wild foal betokened all other people, who were heathen and untamed; but they became tamed and believing when Christ sent his disciples over the whole earth, thus saying, "Go over all the earth, and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost; and command that they hold all the precepts which I have taught you."

The master of the a.s.ses asked, why they untied his a.s.ses? In like manner the chief men of every people would perversely oppose the preaching of G.o.d.

But when they saw that the preachers, through G.o.d's might, healed the halt and the blind, and gave speech to the dumb, and also raised the dead to life, then could they not withstand those miracles, but all at last inclined to G.o.d. Christ's disciples said, "The {211} Lord hath need of the a.s.ses, and sends for them." They did not say Our Lord, nor Thy Lord, but simply, The Lord; for Christ is Lord of all lords, both of men and of all creatures. They said, "He sends for them." We are exhorted and invited to G.o.d's kingdom, but we are not forced. When we are invited, then are we untied; and when we are left to our own election, then is it as though we are sent for. It is G.o.d's mercy that we are untied; but if we live rightly, that will be both G.o.d's grace and our own zeal. We should constantly pray for the Lord's support; seeing that our own election has no success, unless it be promoted by the Almighty.

Christ did not command them to lead to him a proud steed adorned with golden trappings, but the mean a.s.s he chose to bear him; for he ever taught humility, and in himself gave the example, and thus said, "Learn of me, who am meek and very humble, and ye shall find rest for your souls." This was prophesied of Christ, and all the things which he did before he was born as man.

Sion is a hill, and it is interpreted, _A place of contemplation_; and Jerusalem, _Sight of peace_. The daughter of Sion is the congregation of believing men, who belong to the heavenly Jerusalem, in which is ever _a sight of peace_, without any strife, to which Jesus will bring us, if we follow him.

Christ's disciples laid their garments upon the a.s.s, because he would not ride on a naked a.s.s. Garments betoken works of righteousness, as the prophet said, "Lord, thy priests are clothed with righteousness." The naked a.s.s is saddled with garments, when the simple man is equipped to the hand of G.o.d with the exhortations and examples of wise instructors; and he then bears Christ, as the apostle said, "Ye are bought with great price; glorify therefore, and bear G.o.d on your bodies." We bear G.o.d on our bodies, because we are a temple and shrine of the Holy Ghost, if we {213} guard ourselves against foul sins: of which the same apostle said very awfully, "He who defiles the temple of G.o.d, G.o.d will fordo him." He who is not a temple of G.o.d is a temple of the devil, and bears a very heavy burthen on his back.

We will say to you a parable. No man may make himself a king, for the people have the option to choose him for king who is agreeable to them: but after that he has been hallowed as king, he has power over the people, and they may not shake his yoke from their necks. In like manner every man has his own choice, before he sins, whether he will follow the devil's will, or withstand it. Then if he bind himself with the works of the devil, he cannot by his own power unbind himself, unless the Almighty G.o.d unbind him with the strong hand of his mercy. Of his own will and his own heedlessness he is bound, but through G.o.d's mercy he will be unbound, if he afterwards merit his liberation of G.o.d.

The people who cast their garments under the feet of the a.s.s, are the martyrs, who for Christ's faith gave their own bodies to torments. Some were burnt in fire, some drowned in the sea, and slain with divers tortures; and gave us an example, that we should not, for any persecutions or hards.h.i.+ps, forsake our faith, and incline from Christ, any more than they did. Many a man is accounted a christian in peace, who would very quickly deny Christ, if he were sentenced to that to which the martyrs were sentenced: but his christianity is not praiseworthy. But that man's christianity is praiseworthy, who will not, for any persecution, incline from Christ, neither for sword, nor for fire, nor for water, nor for hunger, nor for bonds; but ever holds his faith with the praises of G.o.d to his life's end.

Those who hewed branches of trees, and with them prepared Christ's way, are the teachers in G.o.d's church, who cull the sayings of the apostles and their successors, and with {215} them direct G.o.d's people to the faith of Christ, that they may be prepared for his way.

The people who walked before Christ, and those who followed him, all sung "Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those who walked before Christ, are the patriarchs and prophets, who were before Christ's incarnation; and those who went after him, are those who inclined to Christ after his birth, and daily incline to him: and all these sing one hymn; because we and they all hold one faith, as Peter the apostle said, when he spake of the patriarchs, "We believe that we shall be saved by Christ's grace, as well as they."

They said, "Son of David," because Christ is, according to his human nature, of the great race of David. Of that race was the blessed Mary his mother. They sung, "Blessed is he who is come in the name of G.o.d." Jesus came in the name of G.o.d, for the Heavenly Father sent him for our redemption; and in all the miracles which he wrought, he praised and glorified his Father's name. "Hail, Son of David, in the highest." The Saviour's advent and his pa.s.sion were salutary both to men and angels; because we increase their host which the fallen devil had diminished; concerning which the apostle Paul said, "That all heavenly and earthly things should be re-established in Christ."

Jesus was staying in the temple from this day till now on Thursday, and both with doctrine and with miracles stimulated the people to truth and to right faith. Then the chief men became envious of his doctrine, and machinated with great deliberation how they might bring him to death. Death could not have approached him, if he himself had not willed it, but he came to men because he would be obedient to his Father till death, and redeem mankind from eternal death by his temporary death. Yet did he not compel the Jewish {217} people to slay him, but the devil instigated them to the work, and G.o.d consented to it, for the redemption of all believing mankind.

We have often said, and yet say, that the justice of Christ is so great, that he would not forcibly have taken mankind from the devil, unless he had forfeited them. He forfeited them when he instigated the people to the slaying of Christ, the Almighty G.o.d; and then through his innocent death we were redeemed from eternal death, if we do not destroy ourselves. Then it befell the cruel devil as it does the greedy fish, which sees the bait, and sees not the hook which sticks in the bait; then is greedy after the bait and swallows up the hook with the bait. So it was with the devil: he saw the humanity in Christ, and not the divinity: he then instigated the Jewish people to slay him, and then felt the hook of Christ's divinity, by which he was choked to death, and deprived of all mankind who believe in G.o.d.

Christ's pa.s.sion did not take place on this day, but the four evangelists recorded his sufferings in four narratives: one we read now to-day, and the others in this week. The Jews took him on Friday evening, and held him that night, and on the morrow fixed him on a cross with four nails, and with a spear wounded him. And then about the ninth hour, when he departed, there came two believing men, Joseph and Nicodemus, and buried his corpse before evening in a new tomb, enwrapt in precious garments. And his corpse lay in the sepulchre the Sat.u.r.day night and Sunday night; and the Divinity was during that while in h.e.l.l, and bound the old devil, and took from him Adam, the first-created man, and his wife Eve, and all those of their race who had before given pleasure to G.o.d. Then was the devil sensible of the hook which he had before greedily swallowed. And Christ arose from death on the Easter-Sunday, which will now be in seven days, of which it is more fitting then to speak more fully than it is now: but let us now speak of the dignity of this day.

{219} The custom exists in G.o.d's church, by its doctors established, that everywhere in G.o.d's congregation the priest should bless palm-twigs on this day, and distribute them so blessed to the people; and G.o.d's servants should then sing the hymn which the Jewish people sang before Christ, when he was approaching to his pa.s.sion. We imitate the faithful of that people with this deed, for they bare palm-twigs with hymn before Jesus. Now we should hold our palm until the singer begins the offering-song, and then offer to G.o.d the palm for its betokening. Palm betokens victory. Victorious was Christ when he overcame the great devil and rescued us: and we should also be victorious through G.o.d's might, so that we overcome our evil practices, and all sins, and the devil, and adorn ourselves with good works, and at the end of our life deliver the palm to G.o.d, that is, our victory, and thank him fervently, that we, through his succour, have overcome the devil, so that he could not deceive us.

The death of sinful men is evil and miserable, because they pa.s.s from this short life to everlasting torments: and the death of righteous men is precious, for when they end this life of tribulation they will be brought to the life eternal, and then will their end be as a beginning; for they will not be dead, but will be turned from death to life. The body, which is the garment of the soul, will await the great doom, and though it be rotted to dust, G.o.d will raise it, and will bring together soul and body to eternal life; and then will Christ's promise be fulfilled, who thus said, "Then shall the righteous s.h.i.+ne as the sun in their Father's kingdom," who liveth and ruleth ever without end to eternity. Amen.

Church customs forbid any sermon to be said on the three still days.