The Homilies of the Anglo-Saxon Church Part 14

Gif rice wif, and earm acenna togaedere, gangon hi aweig; nast u hwaeer bi aes rican wifan cild, hwaeer aes earman. Eft, gif man opena deaddra manna byrgynu, nast u hwaeer beo aes rican mannes ban, hwaeer aes earfan. Ac seo gytsung is ealra yfelra inga wyrtruma; and a e fyliga aere gytsunge, hi dwelia fram G.o.des geleafan, and hi befealla on mislice costnunga and derigendlice l.u.s.tas, e hi besenca on forwyrd. Oer is aet hwa rice beo, gif his yldran him aehta becwaedon; oer is, gif hwa urh gytsunge rice gewure. ises mannes gytsung is gewreht wi G.o.d, na aes ores aeht, gif his heorte ne bi ontend mid aere gytsunge. Swilc.u.m mannum bebead se apostol Paulus, "Bebeoda am ric.u.m aet hi ne modigan, ne hi ne hopian on heora ungewissum welan; ac beon hi rice on G.o.dum weorc.u.m, and syllan G.o.des earfum mid cystigum mode, and G.o.d him forgylt mid hundfealdum swa hwaet swa he de am earman for his lufon."

Se rica and se earfa sind him betwynan nyd-behefe. Se welega is geworht for an earfan, and se earfa for an welegan. am spedigum gedafena aet he spende and daele; am waedlan gedafena aet he gebidde for ane daelere. Se earma is se weg e laet us to G.o.des rice. Mare syl se {258} earfa am rican onne he aet him nime. Se rica him syl one hlaf e bi to meoxe awend, and se earfa syl am rican aet ece lif: na he swa-eah, ac Crist, see us cwae, "aet aet ge do anum earfan on minum naman, aet ge do me sylfum," see leofa and rixa mid Faeder and mid Halgum Gaste a butan ende.

Amen.

ON THE GREATER LITANY.

These days are called LITANIae, that is, PRAYER-DAYS. On these days we should pray for abundance of our earthly fruits, and health for ourselves, and peace, and, what is yet more, forgiveness of our sins.

We read in books, that this observance was established at the time when there happened in a city, which is called Vienna, a great earthquake, and churches and houses fell, and there came wild bears and wolves, and devoured a large portion of the people, and the king's palace was burnt with heavenly fire. Then the bishop Mamertus commanded a fast of three days, and the affliction ceased; and the custom of the fast continues everywhere in the faithful church.

They took the example of the fast from the people of Nineveh. That people was very sinful: then would G.o.d destroy them, but they appeased him with their penitence. G.o.d spake to a prophet who was called Jonah, "Go to the city of Nineveh, and announce there the words which I say to thee. Then was the prophet afraid, and would flee from G.o.d's presence, but he could not.

He went to the sea, and entered a s.h.i.+p. When the s.h.i.+pmen came out to sea, G.o.d {247} sent to them a great wind and tempest, so that they were hopeless of their lives. They therefore cast their wares overboard, and the prophet lay and slept. They then cast lots among them, and prayed that G.o.d would manifest to them whence that affliction came upon them. Then the prophet's lot came up. They asked him who he was, or how he would go? He said that he was a servant of G.o.d, who created sea and land, and that he would flee from G.o.d's presence. They said, How shall we do regarding thee? He answered, Cast me overboard, then will this affliction cease. They then did so, and the tempest was stilled, and they offered their gifts to G.o.d, and went on their course."

G.o.d then prepared a whale, and it swallowed up the prophet, and bare him to the land to which he should go, and there vomited him out. Then again came the word of G.o.d to the prophet, and said, "Arise now, and go to the great city Nineveh, and preach as I before said to thee." He went and preached, that G.o.d's anger was about to descend on them, if they would not incline to G.o.d. Then, the king arose from his throne, and cast off his precious robes, and put sackcloth on his body, and ashes upon his head, and commanded that every man should so do; and that both men and sucking children and also the cattle should not taste of anything within three days. Then through that conversion, that they desisted from evil, and through that strict fast, G.o.d had mercy on them, and would not destroy them, as he had before, for their crimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with heavenly fire.

We also on these days should offer up our prayers, and follow our relics out and in, and with fervour praise Almighty G.o.d. We will now expound to you this gospel which has just been read: "Quis vestrum habebit amic.u.m": et reliqua. "Jesus said to his disciples, Which of you who hath a friend, and goeth to him at midnight, and saith," etc.

{249} Saint Augustine expounded this gospel, and said, that the night betokened the ignorance of this world. This world is filled with ignorance.

Now therefore should everyone arise from that ignorance, and go to his friend, that is, he should incline to Christ with all fervour, and pray for the three loaves, that is, belief in the Holy Trinity. The Almighty Father is G.o.d, and his Son is Almighty G.o.d, and the Holy Ghost is Almighty G.o.d; not three G.o.ds, but they all one Almighty G.o.d indivisible. When thou comest to those three loaves, that is, to an understanding of the Holy Trinity, then hast thou, in that belief, life and food for thy soul, and mayest therewith feed another stranger also, that is, thou mayest teach the faith to another friend who shall ask it of thee. He said a 'stranger,' because we are all strangers in this life, and our country is not here; but we are here as wayfaring men; one comes, another goes; this is born, the other departs and yields up his seat to him. Now therefore should everyone desire faith in the Holy Trinity, for that faith will bring him to everlasting life.

We will again speak more concerning faith, because the exposition of this gospel has a good deduction. The master of the family, who was gone to rest with his children, is Christ, who sits in heaven with his apostles, and with martyrs, and with all the saints whom he fetched in this life. We should call to Christ, and pray for the three loaves. Though he do not forthwith grant them to us, we should not on that account desist from prayer. He delays, and yet will give. He delays, that we may be desirous, and dearly hold the grace of G.o.d. Whatsoever a man gets easily is not so precious as that which is gotten with difficulty. Jesus said, "If he continue knocking, the master of the family will arise, because of the other's importunity, and grant him what he asks, not for friends.h.i.+p, but for his clamour." He said, "Not for friends.h.i.+p," because no man were worthy either of that faith, or of eternal life, if G.o.d's mercy were not the {251} greater towards mankind. We should knock, and call to Christ, because he will give to us, as he himself said, "Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you." To everyone who fervently asks, and ceases not from prayer, G.o.d will grant everlasting life.

He then said another parable. "What father will give his child a stone, if he ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he ask for an egg?" G.o.d is our Father through his mercy, and the fish betokens faith, and the egg holy hope, the bread true love. These three things G.o.d gives to his chosen; for no man can have G.o.d's kingdom, unless he have these three things. He must rightly believe, and have hope in G.o.d, and true love to G.o.d and to men, if he will come to G.o.d's kingdom. The fish betokens faith, because its nature is, that the more it is tossed by the waves, the stronger it is, and the more vigorously it strikes. In like manner the believing man, the more he is afflicted for his faith, the stronger will be his faith, wherever it is sound. If it sink under persecution, it is then not faith, but is hypocrisy. The egg betokens hope, seeing that birds teem not like other animals, but first it is an egg, and the mother then with hope cherishes the egg to a young bird. In like manner our hope comes not yet to that which it hopes, but is, as it were, an egg. When it has that which is promised it, it is a bird. Bread betokens true love, which of all virtues is greatest, as bread is of all food the princ.i.p.al. Faith is a great virtue, and a great virtue is true hope; yet love excels them, forasmuch as it is ever to eternity, and the other two will end. We now believe in G.o.d, and we hope in him: but after we come to his kingdom, as he has promised us, then will faith be ended, for we shall then see what we now believe. Our hope will also be ended, because we shall be in possession of what we had previously hoped for; but love will never decay: therefore is it the most excellent of them.

{253} The serpent is placed in the gospel in opposition to the fish. In a serpent's form the devil deceived Adam; and he is now ever striving against our faith: but our protection is in the hand of our Father. The scorpion, which is set in opposition to the egg, is venomous, and stings with its tail to death. Those things which we see in this life are perishable; those which we see not, and which are promised to us are eternal: stretch thereto thy hope, and wait until thou have them. Look not behind; dread the scorpion which envenoms with its tail. The man looks behind, who despairs of G.o.d's mercy; then is his hope envenomed by the scorpion's tail. But we should both in difficulties, and in chances and in mischances, say as the prophet said, "I will praise the Lord at every time." Betide us good in body, betide us evil, we ought ever to thank G.o.d, and bless his name; then will our hope be preserved from the scorpion's sting.

A stone is set in opposition to bread, because hardness of mind is contrary to true love. Hardhearted is the man who will not through love promote the welfare of others where he can. The gospel says, "If ye can, who are evil, give to your children what is good, how much more will your Heavenly Father give a good spirit to those asking him?" What are the good things that men give to their children? Transitory goods, such as the gospel touched on, bread, and fish, and an egg. These things are good in their degree, because the earthly body requires food. Now ye, prudent men, will not give your children a serpent for a fish, nor also will your Heavenly Father give us the devil's unbelief, if we pray to him to give us true faith. And thou wilt not give thy child a scorpion for an egg, nor also will G.o.d give us despair for hope. And thou wilt not give thy child a stone for bread, nor also will G.o.d give us hardheartedness for true love. But the good Heavenly Father will give us faith, and hope, and {255} true love, and will cause us to have a good spirit, that is, good will.

We have to consider the words which he said, "Ye who are evil." We are evil, but we have a good Father. We have heard our name, "Ye who are evil."

But who is our Father? The Almighty G.o.d. And of what men is he the Father?

It is manifestly said, of evil men. And of what kind is the Father? Of whom it is said, "No one is good save G.o.d only." He who ever is good will bring us who are evil to be good men, if we will eschew evil and do good. The man Adam was created good, but by his own election and the instigation of the devil, he and all his offspring became evil. He who is sinful is evil, and there is no man in life without some sin. But our good Father will cleanse and heal us, as the prophet said, "Lord, heal me, and I shall be healed; preserve thou me, and I shall be preserved."

Let him who desires to be good call to him who ever is good, that he make him good. A man has gold, that is good in its kind: he has land and riches, they are good. But the man is not good through these things, unless he do good with them, as the prophet said, "He distributed his wealth, and divided it among the poor, and his righteousness continueth for ever." He diminished his money, and increased his righteousness. He diminished that which he must leave, and that will be increased which he shall have to eternity. Thou praisest the merchant who gets gold for lead, and wilt not praise him who gets righteousness and the kingdom of heaven for perishable money. The rich and the poor are wayfarers in this world. The rich now bears the heavy burthen of his treasures, and the poor goes empty. The rich bears more provisions for his journey than he requires, the other bears an empty scrip. Therefore should the rich share his burthen with the poor; then will he lessen the burthen of his sins, and help the poor. We are all G.o.d's poor; let us therefore acknowledge the poor who ask of us, that G.o.d {257} may acknowledge us, when we ask our needs of him. Who are those that ask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor, and feeble, and mortal. Except the possessions, alike are those who ask and those of whom they ask. How canst thou for shame ask anything of G.o.d, if thou refuse to thy fellow that which thou canst most easily grant him? But the rich looks on his purple garments, and says, 'The wretch with his rags is not my fellow.' But the apostle Paul beards him with these words, "We brought nothing to this world, nor may we take with us anything hence."

If a rich woman, and a poor one bring forth together, let them go away; thou knowest not which is the rich woman's child, which the poor one's.

Again, if we open the graves of dead men, thou knowest not which are the rich man's bones, which the poor one's. But covetousness is of all evil things the root, and those who follow covetousness swerve from G.o.d's faith, and fall into divers temptations, and pernicious l.u.s.ts, which sink them into perdition. It is one thing, that a man be rich, if his parents have bequeathed him possessions; another thing, if any one become rich through covetousness. The covetousness of the latter is accused before G.o.d, not the other's wealth, if his heart be not inflamed with covetousness. For such men the apostle Paul enjoined, "Enjoin the rich that they be not proud, and that they hope not in their uncertain wealth; but let them be rich in good works, and give to G.o.d's poor with bountiful spirit, and G.o.d will requite them an hundredfold for whatsoever they do for the poor for love of him."

The rich and the poor are needful to each other. The wealthy is made for the poor, and the poor for the wealthy. It is inc.u.mbent on the affluent, that he scatter and distribute; on the indigent it is inc.u.mbent, that he pray for the distributor. The poor is the way that leads us to the kingdom of G.o.d. The poor gives to the rich more than he {259} receives from him.

The rich gives him bread that will be turned to ordure, and the poor gives to the rich everlasting life: yet not he, but Christ, who thus said, "That which ye do for the poor in my name, that ye do for myself," who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.

FERIA III.

DE DOMINICA ORATIONE.

Se Haelend Crist, syan he to isum life com, and man wear geweaxen, aa he waes ritig wintra eald on aere menniscnysse, a begann he wundra to wyrcenne, and geceas a twelf leorning-cnihtas, a e we apostolas hata.

a waeron mid him aefre syan, and he him taehte ealne one wisdom e on halgum boc.u.m stent, and urh hi ealne cristendom astealde. a cwaedon hi to am Haelende, "Leof, taece us hu we magon us gebiddan." a andwyrde se Haelend, and us cwae, "Gebidda eow mid isum wordum to minum Faeder and to eowrum Faeder, G.o.de aelmihtigum: Pater noster, aet is on Englisc, u, ure Faeder, e eart on heofonum, Sy in nama gehalG.o.d. c.u.me in rice. Sy in wylla on eoran swa swa on heofonum. Syle us to-daeg urne daeghwamlican hlaf.

And forgyf us ure gyltas, swa swa we forgyfa am e wi us agylta. And ne l?d u na us on costnunge. Ac alys us fram yfele. Sy hit swa."

G.o.d Faeder aelmihtig haef aenne Sunu gecyndelice and menige gewiscendlice.

Crist is G.o.des Sunu, swa aet se Faeder hine gestrynde of him sylfum, butan aelcere meder. Naef se Faeder naenne lichaman, ne he on a wisan his Bearn ne gestrynde e menn do: ac his Wisdom, e he mid ealle gesceafta geworhte, se is his Sunu, se is aefre of am Faeder, and mid am Faeder, G.o.d of G.o.de, ealswa mihtig swa se Faeder. We men sind G.o.des bearn, foron e he us {260} geworhte; and eft, aa we forwyrhte waeron, he sende his agen Bearn us to alysednysse. Nu sind we G.o.des bearn, and Crist is ure broer, gif we am Faeder onriht gehyrsumia, and mid eallum mode hine weoria. Crist is ure heafod, and we sind his lima: he is mid ure menniscnysse befangen, and he haef urne lichaman, one e he of am halgan maedene Marian genam; fori we magon culice to him clypian, swa swa to urum breer, gif we a broerraedene swa healda swa swa he us taehte; aet is, aet we ne sceolon na geafian aet deofol mid aenigum uneawum us geweme fram Cristes broorraedene.

Witodlice se man e deofle geefenlaec, se bi deofles bearn, na urh gecynd oe urh gesceapenysse, ac urh a geefenlaecunge and yfele geearnunga. And se man e G.o.de gecwem, he bi G.o.des bearn, na gecyndelice, ac urh gesceapenysse and urh G.o.de geearnunga, swa swa Crist cwae on his G.o.dspelle, "Se e wyrc mines Faeder willan see is on heofonum, he bi min broer, and min moder, and min sweoster." Fori nu ealle cristene men, aeger ge rice ge heane, ge aeelborene ge unaeelborene, and se hlaford, and se eowa, ealle hi sind gebrora, and ealle hi habba aenne Faeder on heofonum. Nis se welega na betera on isum naman onne se earfa. Eallswa bealdlice mot se eowa clypigan G.o.d him to Faeder ealswa se cyning. Ealle we sind gelice aetforan G.o.de, buton hwa oerne mid G.o.dum weorc.u.m foreo. Ne sceal se rica for his welan one earman forseon; foran oft bi se earma betera aetforan G.o.de onne se rica. G.o.d is ure Faeder, i we sceolon ealle beon gebroru on G.o.de, and healdan one broerlican bend unforedne; aet is, a soan sibbe, swa aet ure aelc oerne lufige swa swa hine sylfne, and nanum ne gebeode aet aet he nelle aet man him gebeode. Se e is hylt, he bi G.o.des bearn, and Crist, and ealle halige men e G.o.de geeo, beo his gebroru and his gesweostru.

We cwea, "Pater noster qui es in celis," aet is, "Ure {262} Faeder e eart on heofonum;" foran e G.o.d Faeder is on heofonum, and he is aeghwar, swa swa he sylf cwae, "Ic gefylle mid me sylfum heofonas and eoran." And eft aet halige G.o.dspel be him us cwy, "Heofon is his rymsetl, and eore is his fot-sceamul." We wenda us eastweard onne we us gebidda, foran e anon arist seo heofen: na swilce on east-daele synderlice sy his wunung, and forlaete west-dael, oe ore daelas, se e aeghwar is andweard, na urh rymyt aere stowe, ac urh his maegenrymmes andweardnysse. onne we wenda ure neb to east-daele, aer seo heofen arist, seoe is ealra lichomlicra inga oferstigende, onne sceal ure mod beon mid am gemynG.o.d, aet hit beo gewend to am hehstan and am fyrmestan gecynde, aet is, G.o.d. We sceolon eac witan, aet se synfulla is eore gehaten, and se rihtwisa is heofen gehaten; foran e on rihtwisum mannum is G.o.des wunung, and se G.o.da man bi aes Halgan Gastes templ. Swa eac aer-togeanes se fordona man bi deofles templ, and deofles wunung: fori onne swa micel is betwux G.o.dum mannum and yfelum, swa micel swa bi betwux heofenan and eoran.

Seofon gebedu sint on am Pater noster. On am twam formum wordum ne synd nane gebedu, ac sind herunga: aet is, "Ure Faeder e eart on heofonum." aet forme gebed is, "Sanctificetur nomen tuum:" aet is, "Sy in nama gehalG.o.d."

Nis aet na swa to understandenne, swylce G.o.des nama ne sy genoh halig, see aefre waes halig, and aefre bi, and he us ealle gebletsa and gehalga: ac is word is swa to understandenne, aet his nama sy on us gehalG.o.d, and he us aes getiige, aet we moton his naman mid urum mue gebletsian, and he us sylle aet geanc, aet we magon understandan aet nan ing nis swa halig swa his nama.

aet oer gebed is, "Adueniat regnum tuum:" aet is, on urum gereorde, "c.u.me in rice." aefre waes G.o.des rice, and aefre bi: ac hit is swa to understandenne, aet his rice beo ofer us, and he on us rixige, and we him mid ealre {264} gehyrsumnysse undereodde syn, and aet ure rice beo us gel?st and gefylled, swa swa Crist us behet, aet he wolde us ece rice forgyfan, us cweende, "c.u.ma, ge gebletsode mines Faeder, and gehabba aet rice aet eow gegearcod waes fram anginne middangeardes." is bi ure rice, gif we hit nu geearnia; and we beo G.o.des rice, onne Crist us betaec his Faeder on domes daege, swa swa aet halige gewrit cwy, "c.u.m tradiderit regnum Patri suo:" aet is, "onne he betaec rice his Faeder." Hwaet is aet rice aet he betaec his Faeder, buton a halgan menn, aeger ge weras ge wif, a e he alysde fram h.e.l.le-wite mid his agenum deae? a he betaec his agenum Faeder on ende isre worulde, and hi beo onne G.o.des rice, and mid G.o.de on ecnysse rixia, aeger ge mid sawle ge mid lichaman, and beo onne gelice englum.

aet ridde gebed is, "Fiat uoluntas tua sicut in celo et in terra:" aet is, "Geweore in willa on eoran swa swa on heofonum." aet is, Swa swa englas on heofonum e gehyrsumia, and mid eallum gemete to e geeoda, swa eac menn e on eoran sind, and of eoran geworhte, beon hi inum willan gehyrsume, and to e mid ealre geornfulnysse geeodan. On am mannum solice gewyr G.o.des willa, e to G.o.des willan gewyrcea. Ure sawul is heofonlic, and ure lichama is eorlic. Nu bidde we eac mid isum wordum, aet G.o.des willa geweore, aeger ge on ure sawle ge on urum lichaman, aet aeger him gehyrsumige, and he aeger gehealde and gescylde, ge ure sawle ge urne lichaman, fram deofles costnungum.

aet feore gebed is, "Panem nostrum cotidianum da n.o.bis hodie:" aet is, on urum gereorde, "Syle us nu to-daeg urne daeghwamlican hlaf." aet is on rim andgitum to understandenne: aet he us sylle fodan urum lichaman, and sylle eac ure sawle one gastlican hlaf. Se gastlica hlaf is G.o.des bebod, aet we sceolon smeagan daeghwamlice, and mid weorce {266} gefyllan; foran swa swa se lichama leofa be lichamlic.u.m mettum, swa sceal seo sawul lybban be G.o.des lare, and be gastlic.u.m smeagungum. Hrae se lichama aswint and forweorna, gif him bi oftogen his bigleofa: swa eac seo sawul forwyr, gif heo naef one gastlican bigleofan, aet sind G.o.des beboda, on am heo sceal geeon and beon geG.o.dad. Eac se gastlica hlaf is aet halige husel, mid am we getrymma urne geleafan; and urh aes halgan husles gene us beo ure synna forgyfene, and we beo gestranG.o.de ongean deofles costnunge.

i we sceolon gelomlice mid am gastlican gereorde ure sawle geclaensian and getrymman. Ne sceal eah se e bi mid healic.u.m synnum fordon, gedyrstlaecan aet he G.o.des husel icge, buton he his synna aer gebete: gif he elles de, hit bi him sylfum to bealowe geyged. Se hlaf getacna reo ing, swa swa we cwaedon. An is aes lichaman bigleofa; oer is aere sawle; ridde is aes halgan husles ygen. yssera reora inga we sceolon daeghwamlice aet urum Drihtne biddan.

aet fifte gebed is, "Et dimitte n.o.bis debita nostra, sicut et nos dimittimus debitoribus nostris:" aet is, "Forgif us ure gyltas, swa swa we forgifa am mannum e wi us agylta." We sceolon don swa swa we on isum wordum behata; aet is, aet we beon mildheorte us betwynan, and, for aere micclan lufe G.o.des, forgyfan am mannum e wi us agylta, aet G.o.d aelmihtig forgyfe us ure synna. Gif we onne nella forgyfan a lytlan gyltas aera manna e us gegremedon, one nele eac G.o.d us forgyfan ure synna mycele and manega: swa swa Crist sylf cwae, "onne ge standa on eowrum gebedum, forgyfa swa hwaet swa ge habba on eowrum mode to aenigum men, and eower Faeder, e on heofonum is, forgyf eow eowre synna. Gif ge onne nella forgyfan mid inweardre heortan am e eow gremia, onne eac eower Faeder, e on heofonum is, nele eow forgyfan eowre synna; ac he haet eow gebindan, and on cwearterne settan, aet is on h.e.l.le-wite; and eow aer deofol getintrega, oaet ge habban ealle eowre gyltas gerowade, oaet {268} ge c.u.mon to anum feorlincge." Is hwaeere getaeht, aefter G.o.des gesetnysse, aet wise men sceolon settan steore dysigum mannum, swa aet hi aet dysig and a uneawas alecgan, and eah one man lufigan swa swa agenne broor.

aet sixte gebed is, "Et ne nos inducas in temptationem:" aet is, "Ne geafa, u G.o.d, aet we beon gelaedde on costnunge." Oer is costnung, oer is fandung. G.o.d ne costna naenne mannan; ac hwaeere nan man ne cym to G.o.des rice, buton he sy afandod: fori ne sceole we na biddan aet G.o.d ure ne afandige, ac we sceolon biddan aet G.o.d us gescylde, aet we ne abreoon on aere fandunge. Deofol mot aelces mannes afandigan, hwaeer he aht sy, oe naht; hwaeer he G.o.d mid inweardlicre heortan lufige, oe he mid hiwunge fare. Swa swa man afanda gold on fyre, swa afanda G.o.d aes mannes mod on mislic.u.m fandungum, hwaeer he anraede sy. Genoh wel wat G.o.d hu hit getima on aere fandunge; ac hwaeere se man naef na mycele geince, buton he afandod sy. urh a fandunge he sceal geeon, gif he am costnungum wistent. Gif he fealle, he eft astande: aet is, gif he agylte, he hit georne gebete, and syan geswice; fori ne bi nan bot naht, buton aer beo geswicenes. Se man e gelomlice wile syngian, and gelomlice betan, he grema G.o.d; and swa he swior synga swa he deofle gewyldra bi, and hine onne G.o.d forlaet, and he faer swa him deofol wissa, swa swa tobrocen scip on s?, e swa faer swa hit se wind drif. Se G.o.da man swa he swior afandod bi swa he rotra bi, and near G.o.de, oaet he mid fulre geince faer of isum life to am ecan life. And se yfela swa he oftor on aere fandunge abry, swa he forcura bi, and deofle near, oaet he faer of isum life to am ecan wite, gif he aer geswican nolde, aa he mihte and moste. Fori anbida G.o.d oft aes yfelan mannes, and laet him fyrst, aet he his mandaeda geswice, and his mod to G.o.de gecyrre aer his ende, gif he wile. Gif he onne nele, aet {270} he beo butan aelcere ladunge swie rihtlice to deofles handa asceofen. Fori is nu selre cristenum mannum, aet hi mid earfonyssum and mid geswince geearnian aet ece rice and a ecan blisse mid G.o.de and mid eallum his halgum, onne hi mid softnysse and mid yfelum l.u.s.tum geearnian a ecan tintrega mid eallum deoflum on h.e.l.le-wite.

aet seofoe gebed is, "Set libera nos a malo:" aet is, "Ac alys us fram yfele:" alys us fram deofle and fram eallum his syrwungum. G.o.d lufa us, and deofol us hata. G.o.d us fett and gefrefra, and deofol us wile ofslean, gif he mot; ac him bi forwyrned urh G.o.des gescyldnysse, gif we us sylfe nella fordon mid uneawum. Fori we sceolon forbugan and forseon one lyran deoful mid eallum his lotwrenc.u.m, foran e him ne gebyra naht to us, and we sceolon lufian and filigan urum Drihtne, see us l?t to am ecan life.

Seofon gebedu, swa swa we aer saedon, beo on am Pater noster. a reo forman gebedu beo us ongunnene on ysre worulde, ac hi beo a ungeendode on aere toweardan worulde. Seo halgung aes maeran naman G.o.des ongann us mannum aa Crist wear geflaeschamod mid ure menniscnysse; ac seo ylce halgung wuna on ecnysse, foran e we on am ecan life bletsia and heriga aefre G.o.des naman. And G.o.d rixa nu, and his rice stent aefre butan ende, and G.o.des willa bi gefremod on isum life urh G.o.de menn: se ylca willa wuna a on ecnysse. a ore feower gebedu belimpa to isum life, and mid isum life geendia.

On isum life we behofia hlafes, and lare, and husel-ganges. On am toweardan life we ne behofia nanes eorlices bigleofan, foran e we onne mid am heofonlic.u.m mettum beo gereordode. Her we behofia lare and wisdomes. On am heofonlican life beo ealle ful wise, and on gastlicre lare full gerade, a e nu, urh wisra manna lare, beo G.o.des bebodum undereodde. And her we behofia aes halgan husles {272} ygene for ure beterunge, solice on aere heofonlican wununge we habba mid us Cristes lichaman, mid am he rixa on ecnysse.

On yssere worulde we bidda ure synna forgyfenysse, and na on aere toweardan. Se man e nele his synna behreowsian on his life, ne begyt he nane forgyfenysse on am toweardan. And on isum life we bidda aet G.o.d us gescylde wi deofles costnunga, and us alyse fram yfele. On am ecan life ne bi nan costnung ne nan yfel; fori aer ne cym nan deofol ne nan yfel mann, e us maege dreccan oe derian. aer beo gewaere sawul and lichama, e nu on isum life him betweonan winna. aer ne bi nan untrumnys, ne geswinc, ne wana nanre G.o.dnysse, ac Crist bi mid us eallum, and us ealle ing de, butan edwite, mid ealre blisse.

Crist gesette is gebed, and swa beleac mid feawum wordum, aet ealle ure neoda, aeger ge gastlice ge lichamlice, aeron sind belocene; and is gebed he gesette eallum cristenum mannum gemaenelice. Ne cwy na on am gebede, 'Min Faeder, u e eart on heofonum,' ac cwy, "Ure Faeder;" and swa for ealle a word e aer-aefter fyliga spreca gemaenelice be eallum cristenum mannum. On am is geswutelod hu swie G.o.d lufa annysse and gewaernysse on his folce. aefter G.o.des gesetnysse ealle cristene men sceoldon beon swa gewaere swilce hit an man waere: fori wa am men e a annysse tobryc. Swa swa we habba on anum lichaman manega lima, and hi ealle anum heafde gehyrsumia, swa eac we sceolon manega cristene men Criste on annysse gehyrsumian; foron e he is ure heafod, and we synd his lima. We magon geseon on urum agenum lichaman hu aelc lim orum ena. a fet bera ealne one lichaman, and a eagan laeda a fet, and a handa gearcia one bigleofan. Hrae li aet heafod adune, gif a fet hit ne feria; and hrae ealle a lima togaedere forweora, gif a handa ne do one bigleofan am mue. Swa eac se rica man, e sitt on his heahsetle, hrae geswic he his {274} gebeorscipes, gif a eowan geswica aera teolunga. Beo se rica gemyndig aet he sceal ealra aera G.o.da e him G.o.d alaende agyldan gescead hu he a atuge.

Se bi in hand oe in fot, see e ine neoda de. Se bi in eage, see e wisdom taec, and on rihtne weg e gebrinc. Se e e munda swa swa faeder, he bi swylce he in heafod sy. Ealswa wel behofa aet heafod aera oera lima, swa swa a lima behofia aes heafdes. Gif an lim bi untrum, ealle a ore rowia mid am anum. Swa we sceolon eac, gif bi an ure geferena on sumre earfonysse, ealle we sceolon his yfel besargian, and hogian embe a bote, gif we hit gebetan magon. And on eallum ingum we sceolon healdan sibbe and annysse, gif we willa habban a micclan geince aet we beon G.o.des bearn, see on heofonum is, on aere he rixa mid eallum his halgum on ealra worulda woruld on ecnysse. Amen.

TUESDAY.

ON THE LORD'S PRAYER.

Jesus Christ, after he came to this life, and was grown to manhood, when he was thirty years old in his human nature, began to work miracles, and chose the twelve disciples whom we call apostles. These were afterwards always with him, and he taught them all the wisdom which stands in holy books, and through them established all christianity. Then said they to Jesus, "Sir, teach us how we may pray." Jesus answered, and thus said, "Pray in these words to my Father and your Father, G.o.d Almighty: Pater noster, that is in English, Thou, our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Be thy will on earth as in heaven. Give us to-day our daily bread. And forgive us our trespa.s.ses as we forgive them who trespa.s.s against us. And lead thou us not into temptation. But deliver us from evil.

So be it."

G.o.d, the Father Almighty, has one Son naturally, and many adoptively.

Christ is the Son of G.o.d, seeing that the Father begot him of himself without any mother. The Father has no body, nor begot he his Son in that wise which men do: but his Wisdom, with which he wrought all creatures, is his Son, who is ever of the Father and with the Father, G.o.d of G.o.d, as mighty as the Father. We men are children of G.o.d, because he made us; and afterwards, when we were undone, {261} he sent his own Son for our redemption. Now are we children of G.o.d, and Christ is our brother, if we will duly obey the Father, and with all our mind wors.h.i.+p him. Christ is our head, and we are his limbs: he is invested with our humanity, and he has our body, which he received of the holy maiden Mary; therefore may we manifestly cry to him, as to our brother, if we so observe our brotherhood as he has taught us; that is, that we should not allow the devil with any evil practices to seduce us from the brotherhood of Christ.

Verily the man who imitates the devil is a child of the devil, not by nature nor by creation, but by that imitation and evil deserts. And the man who makes himself acceptable to G.o.d is a child of G.o.d, not naturally, but by creation and by good deserts, as Christ said in his gospel, "He who doeth the will of my Father who is in heaven, he is my brother, and my mother, and my sister." Now therefore all christian men, whether high or low, n.o.ble or ign.o.ble, and the lord, and the slave, are all brothers, and have all one Father in heaven. The wealthy is not better on that account than the needy. As boldly may the slave call G.o.d his Father as the king. We all are alike before G.o.d, unless any one excel another in good works. The rich for his wealth is not to despise the poor; for the poor is before G.o.d often better than the rich. G.o.d is our Father, therefore should we all be brothers in G.o.d, and hold the brotherly bond unbroken; that is, true peace, so that each of us love other as himself, and command to no one that which he would not another should command to him. He who observes this is a child of G.o.d, and Christ, and all holy persons who thrive to G.o.d, are his brothers and his sisters.

We say, "Pater noster qui es in clis," that is, "Our {263} Father which art in heaven;" for G.o.d the Father is in heaven, and he is everywhere, as he himself said, "I fill with myself heaven and earth." And again, the holy gospel says thus concerning him, "Heaven is his throne, and earth is his footstool." We turn eastward when we pray, because from thence the heaven rises; not as though his dwelling be particularly in the east part, and that he forsakes the west or other parts, who is everywhere present, not through the s.p.a.ce of the place, but by the presence of his majesty. When we turn our face to the east part, where the heaven rises, which rises over all bodily things, then should our mind be thereby admonished that it turn to the highest and first nature, that is, G.o.d. We should also know that the sinful is called earth, and the righteous is called heaven; for in righteous men is a dwelling-place of G.o.d, and the good man is a temple of the Holy Ghost. So also, on the other hand, the wicked man is a temple of the devil, and an habitation of the devil: therefore there is as great a difference between good and evil men as there is between heaven and earth.

In the Pater noster are seven prayers. In the first two words are no prayers, but praises: that is, "Our Father which art in heaven." The first prayer is, "Sanctificetur nomen tuum:" that is, "Hallowed be thy name."