The Homilies of the Anglo-Saxon Church Part 17

Luke the Evangelist has informed us in this epistolary reading, thus saying, "Jesus, the Redeemer of the world, showed himself living to his disciples, after his pa.s.sion and his resurrection, by many reproofs, for forty days, and spake to them concerning the kingdom of G.o.d, eating and drinking together with them: and commanded them that they should not depart from the city of Jerusalem, but that they should await there the promise of his Father which (he said) ye have heard from my mouth. For John the Baptist baptized with water, and ye shall be baptized with the Holy Ghost now after a few days. The a.s.sembly of his disciples therefore said unanimously, Beloved Lord, wilt thou now put an end to this world? He answered them, It is not for you to know the time or the moment which my Father hath appointed through his might: but ye shall receive the might of the Holy Ghost, and ye shall be my witnesses in Judea, and in all the world, unto the uttermost land. And he led them then out of the city up to a hill which is called the mount of Olives, and blessed them with uplifted hands. Then after {297} that blessing he went to heaven, they looking on; and a heavenly cloud descended towards him, and took him from their sight."

"While they stood gazing up to heaven, they saw there two angels in white garments, thus saying, Ye Galilean men, why stand ye thus gazing towards heaven? Jesus, who is now taken from your sight to heaven, shall so come again as ye have seen that he ascended to heaven. They then returned to the city of Jerusalem with great joy, and went up on an upper flooring, and there stayed till Pentecost in prayers and in praises of G.o.d, until the Holy Ghost came to them, as the n.o.ble King had before promised them."

"In this fellows.h.i.+p were Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, the other James and Simon, the other Judas and Mary the mother of Jesus, and several others, both men and women. The whole mult.i.tude was an hundred and twenty persons, unanimously continuing in prayers."

Jesus taught the holy lore to his disciples before his pa.s.sion, and after his resurrection he was continuing among them these forty days, from the holy Easter-tide until this present day, and in many ways reproved and tried his disciples, and repeated that which he had before taught, for the perfection of doctrine and right faith. He ate and drank after his resurrection, not because he then had need of earthly food, but because he would manifest his true body. He ate through power, not for need. As fire consumes drops of water, so did the divine power of Christ consume the received meat. Verily after the universal resurrection our bodies will require no strengthening of earthly meats, for Jesus will supply all our needs with heavenly things, and we shall be enriched with glory, and mighty to execute whatsoever is pleasing to us, and we shall be full swift to go through all the immensities of the kingdom of G.o.d.

{299} He promised to his disciples then and frequently that he would send to them the Holy Ghost, and thus said, "When he comes he will stimulate and direct you to all the things which I have said unto you." Then came the Holy Ghost in semblance of fire to the holy company on the eleventh day after Christ's ascension, and inflamed them all with innoxious fire, and they were filled with heavenly lore, and knew all worldly tongues, and fearlessly preached faith and baptism to the powerful and cruel.

The holy company asked Christ, whether he would at that time put an end to this world. He said to them in answer, "It is not for you to know the time which my Father hath through his power appointed." He said also in another place, "No man knoweth the day or the time of the ending of this world, nor the angels, nor any saint, save G.o.d only." Yet by the tokens which Christ mentioned, we see that the ending is very near at hand, though it be unknown to us.

The apostles were witnesses of Christ's works, for they preached his pa.s.sion, and his resurrection, and ascension, first to the Jewish people, and afterwards their voice came to every land, and their words to the boundaries of the whole globe; for they recorded the miracles of Christ, and the books exist among christian people, both where the apostles bodily preached, and where they did not come.

All creatures serve their Creator. When Christ was born, heaven sent forth a new star, which announced the birth of G.o.d. Again, when he ascended to heaven, the heavenly cloud bowed down towards him, and received him: not that the cloud bare him, for he holds the throne of heaven, but he pa.s.sed with the cloud from the sight of men. There were seen two angels in white garments. In like manner at his birth angels were seen; but the holy gospel has not explained how they were adorned; for G.o.d came to us very humble. At his ascension were seen angels adorned with white garments. Joy is betokened by white garments, for {301} Christ departed hence with great joy and with great majesty. At his birth it seemed as though the G.o.dhead were humbled, and at his ascension humanity was exalted and magnified. With his ascension is annulled the writ of our condemnation, and the sentence of our destruction is abrogated.

When Adam had sinned, the Almighty Ruler said to him, "Thou art earth, and thou shalt to earth return. Thou art dust, and thou shalt return to dust."

Now to-day that same nature went incorruptible into the kingdom of heaven.

The two angels said that Christ would come as he ascended, because at the great doom he will be seen in human form, that his slayers may recognize him whom they formerly put to death, and also that those who despised his precepts may then justly receive eternal punishment with the devil. Holy writ says, "Tollatur impius ne videat gloriam Dei:" "Be the sight of G.o.d's glory taken away from the impious." The impious will not see the glory of Christ, whom they had before despised in life, but they will then see him awful whom humble they had contemned.

Rec.u.mbentibus undecim discipulis: et reliqua. We have now read the narrative of Luke concerning Christ's ascension; we will now turn our consideration to the other evangelist Mark, who said in the present day's gospel, that Jesus appeared to his apostles, and chid them, because they would not at first believe his resurrection from death, when it was announced to them. Then said the Lord to his disciples, "Go over all the world, and preach the gospel to every creature: he who believeth and is baptized shall be saved; he who believeth not shall be d.a.m.ned. These signs shall follow those men who believe," etc. This gospel is here now simply said, but we will now unfold its mysteries to you, according to the exposition of Gregory.

The apostles' doubt as to the resurrection of Christ was not so much their lack of faith, but was our confirmation. Less {303} have benefited us those who quickly believed than those who were doubting; for they beheld and touched the scars of Christ's wounds, and so drove out all doubts from our hearts. Jesus then reproved his disciples for their doubt, when he would bodily leave them, that they might be mindful of the words which he said to them on his way. He said, "Go over all the world, and preach the gospel to every creature." The gospel is for us to hear and exceedingly loving, that we may avoid h.e.l.l-torment and cruel tortures through the incarnation of Jesus, and come to the host of angels through his humility. He said, "Preach to every creature:" but by that name is man alone betokened. Stones are creatures, but they have no life, nor have they sense. Gra.s.s and trees live without feeling; they live not by a soul, but by their greenness.

Beasts live and have feeling without reason; they have no reason, because they are soulless. Angels live, and have sense, and use reason. Now man has something of all creatures. He has in common with the stones, that he is existing; he has in common with the trees, that he lives; with the beasts, that he has sense; with angels, that he understands. Man is therefore called 'every creature,' because he has something in common with every creature. The gospel is preached to every creature, when it is preached to man alone; for all earthly things are created for man alone, and they all have some likeness to man, as we before said.

"He who believeth, and is baptized, shall be saved; and he who believeth not shall be d.a.m.ned." That faith is true which gainsays not by wicked practices that which it believes; of which spake John the apostle; "He who saith that he knoweth G.o.d, and holdeth not his commandments, is a liar."

Again, the apostle James says, "The faith which is without good works is dead." Again, he said, "What profiteth it thee that thou have faith, if thou hast not good works? Faith {305} cannot save thee without works. The devils believe, but they tremble." The devils saw Christ in this life, in his human state, but they fell at his feet, and cried, and said, "Thou art the Son of G.o.d, therefore thou art come that thou mightest fordo us." The man who will not believe in G.o.d, nor has any awe of G.o.d, is worse than a devil. He who believes, and has awe, and, nevertheless, will not do good, is like unto a devil.

In quodam tractu, qui aestimatur Sancti Hilarii fuisse, sic invenimus scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam Latinitatem posuimus: "Daemones credunt et contremesc.u.n.t; qui autem non credit, et non contremescit daemonibus deterior est: qui autem credit, et contremescit, et veritatem operibus non agit, daemonibus similis est." He who rightly believes, and rightly lives his life, and with awe of G.o.d practises good works to the end of his life, shall be saved, and shall have everlasting life with G.o.d, and with all his saints. The Lord said, these signs shall follow those who believe in him, "In my name they shall cast out devils; they shall speak with new tongues; they shall drive away serpents; and though they drink any deadly thing, it shall not hurt them; they shall set their hands over sick men, and it shall be well with them."

These wonders were needful at the beginning of christianity, for by these signs was the heathen folk inclined to faith. The man who plants trees or herbs, waters them so long until they have taken root; when they are growing he ceases from watering: so also the Almighty G.o.d so long showed his miracles to the heathen folk, until they were believing: when faith had sprung up over all the world, then miracles ceased. But, nevertheless, G.o.d's church still works daily the same miracles spiritually which the apostles then wrought bodily. When the priest christens the child, then casts he out the devil from that child; for every heathen man is the devil's, but through the holy baptism he is G.o.d's, {307} if he observe it.

He who forsakes opprobrious speeches and calumnies, and injurious scoffings, and busies his mouth with the praises of G.o.d and with prayers, speaks then in new tongues. He who corrects thoughtlessness or impatience, and stills the bitterness of his heart, drives away serpents, for he extinguishes the evilnesses of his mind. He who is allured to fornication, but yet is not induced to its accomplishment, drinks a deadly drink, but it shall not hurt him, if with prayers he flees to G.o.d. If any-one be weakened in his purpose, and slothful for good living, then if any-one, with exhortation and examples of good works, strengthen and raise him up, it will be as though he set his hand over the sick and heal him.

The spiritual miracles are greater than the bodily ones were, for these miracles heal a man's soul, which is eternal, but the former signs healed the mortal body. The former miracles were wrought both by good men and by evil. Judas, who betrayed Christ, was evil, though he had previously wrought miracles in the name of G.o.d. Of such men Christ in another place said, "I say unto you, many will say to me on that great day, Lord, Lord, lo! have we not prophesied in thy name, and have driven devils out of mad men, and have performed great miracles in thy name? Then will I profess to them, I know you not: depart from me, ye unrighteous doers." My brothers, love not those miracles which may be common to the good and to the evil, but love those signs which are exclusively good men's, which are the signs of true love and of piety. The evil has not true love, nor is the good devoid of it. These signs are mysterious and not perilous, and they have so much the greater reward with G.o.d as their glory is less with men. The Omnipotent Lord, after these words, was taken to heaven, and sits on the right hand of his Father.

We read in the old law, that two men of G.o.d, Enoch and {309} Elijah, were lifted up to heaven without death: but they await death, and will by no means escape from it. They are taken to the aerial heaven, not to the ethereal, and continue in some secret dwelling-place with great strength of body and soul, until they shall return again, at the end of this world, against Antichrist, and shall receive death. Our Almighty Redeemer waited not for death, but he overcame it with his resurrection, and manifested his glory by his ascension to the highest throne.

We read of the prophet Elijah, that angels conveyed him in a heavenly chariot, because the infirmity of his nature required some supporter. Our Redeemer Christ was not conveyed in a chariot nor by angels' help; for he who wrought all things was borne by his own might over all creatures. The first-mentioned man, Enoch, was conveyed to the aerial heaven, and Elijah was borne up in a chariot; but the Almighty Saviour was not conveyed nor borne, but he pa.s.sed through the ethereal heaven by his own might.

We have to consider how chast.i.ty was cherished by the ministers who were thus conveyed, and by the ascending Jesus. Enoch was conveyed, who was begotten by coition, and who begot by coition. Elijah was conveyed in a chariot, who was begotten by coition, but he begot not by coition, for he continued during his life without a wife. Jesus ascended to heaven, who was not begotten by coition, nor did he himself beget; for he is the origin and beginning of all chast.i.ties, and to him chast.i.ty is a very amiable virtue, which he manifested when he chose him a maiden for mother. And all the holy company which followed him was living in chast.i.ty, as he says in one of his gospels, "He who comes to me, may not be my disciple, unless he hate his wife."

The evangelist Mark wrote in this gospel, that our Lord, after his ascension, sat on the right hand of his Father; and the first martyr, Stephen, said that he saw the heavens open, {311} and Jesus standing on his Father's right. Now says the expounder, "That is rightly said, that he sat after his ascension, because a seat is befitting a judge." Christ is the true Judge, who will judge and decide all things, now, and also on the last day. The martyr saw him standing, for he was his supporter in the suffering of his martyrdom, and through his grace he was rendered bold against the fierce persecutors, who cruelly stoned him.

The end of this gospel is, that Christ's apostles "went and preached everywhere, the Lord working with them, and confirming the word with signs following." The apostles, that is, G.o.d's preachers, went over all the world. Peter preached in Judea, Paul among the heathen folk, Andrew in Scythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so each of them in his part, and the might of G.o.d was with them, for the efficacy of their preaching and of numberless signs; for Christ said, "Ye can do nothing without me." Again he said, "I will be with you on all days, until the ending of this world," who liveth and reigneth with the Almighty Father and the Holy Ghost ever to eternity. Amen.

IN DIE S[=CO] PENTECOSTEN.

Fram am halgan easterlican daege sind getealde fiftig daga to ysum daege, and es daeg is gehaten Pentecostes, aet is, se fifteogoa daeg aere easterlican tide. es daeg waes on aere ealdan ? gesett and gehalG.o.d. G.o.d bebead Moyse, on Egypta-lande, aet he and eall Israhela folc sceoldon offrian aet aelc.u.m hiwisce G.o.de an lamb anes geares, and mearcian mid am blode rode-tacn on heora gedyrum and oferslegum, a on aere nihte ferde G.o.des engel, and acwealde on aelc.u.m huse aes Egyptiscan folces aet frumcennyde cild and aet {312} leofoste. And Israhela folc ferde on aere ylcan nihte of am leodscipe, and G.o.d hi laedde ofer a Readan s? mid drium fotum. a tengde se Pharao aefter mid mycelre fyrde. aa he com on middan aere s?, a waes aet G.o.des folc up-agan, and G.o.d a besencte one Pharao and eal his werod. a bebead G.o.d Moyse and am folce aet hi heoldon a tid mid micelre arwurnysse, on aelces geares ymbrene. a waes seo tid am folce geset to Easter-tide, foran e G.o.d hi hredde wi heora fynd, and heora ehteras fordyde. a aes ymbe fiftig daga sette G.o.d am folce ?, and waes gesewen G.o.des wuldor upp on anre dune e is gehaten Synay. aer com micel leoht, and egeslic sweg, and blawende byman. a clypode G.o.d one Moysen him to, and he waes mid G.o.de feowertig daga, and awrat a ealdan ? be G.o.des dihte. a waes se daeg PENTECOSTES gehaten on aere Ealdan Gesetnysse.

aet geoffrode lamb getacnode Cristes slege, see unscaeig waes his Faeder geoffrod for ure alysednysse. Nu is his rowung and his aerist ure Easter-tid, foran e he us alysde fram deofles eowdome, and ure ehteras beo besencte urh aet halige fulluht, swa swa waes Pharao mid his leode on aere Readan s?. as fiftig daga fram am easterlican daege sind ealle gehalG.o.de to anre maersunge, and es daegerlica daeg is ure Pentecostes, aet is, se fifteogoa daeg fram am Easter-daege. On am ealdan Pentecosten sette G.o.d ? am Israhela folce, and on isum daege com se Halga Gast on fyres hiwe to G.o.des hirede; fori ealswa aet lamb getacnode Cristes rowunge, swa eac seo ealde ? getacnode G.o.dspel-bodunge under G.o.des gife. reo tida sind on ysre worulde: an is seo e waes butan ?; oer is seo e waes under ?; seo ridde is nu aefter Cristes to-cyme. eos tid is gecweden 'under G.o.des gife.' We ne sind na butan ?, ne we ne moton healdan Moyses ? lichamlice, ac G.o.des gifu us gewissa to his willan, gif we gemyndige beo Cristes bebodum and aera apostola lare.

{314} Hit is gereht on yssere pistol-raedinge, hu se Halga Gast on isum daege com to am geleaffullan heape Cristes hyredes. Lucas se G.o.dspellere awrat on aere bec 'Actus Apostolorum,' aet "se halga hyred waes wunigende anmodlice on gebedum on anre upflora, aefter Cristes upstige, anbidigende his behates; a on isum daege, e is Pentecostes gecweden, com faerlice micel sweg of heofonum and gefylde ealle a upfleringe mid fyre; and waes aeteowed bufon heora aelc.u.m swylce fyrene tungan, and hi wurdon a ealle gefyllede mid am Halgum Gaste, and ongunnon to sprecenne mid mislic.u.m gereordum, be am e se Halga Gast him taehte. a waeron gegaderode binnan aere byrig Hierusalem eawfaeste weras of aelcere eode e under heofonum eardia; and a apostoli spraecon to aes folces gegaderunge, and heora aelc oncneow his agen gereord."

"a wear seo menigu swie ablicged, and mid wundrunge cwaedon, La hu, ne sind as e her spreca Galileisce? And ure aelc gehyrde hu hi spraecon urum gereordum, on am e we acennede waeron! We gehyrdon hi sprecan G.o.des maera mid urum gereordum. La hwaet is beon sceole? a cwaedon a Iudeiscan mid hospe, as men sindon mid muste fordrencte. a andwyrde Petrus, Hit is undern-tid; hu mihte we on ysre tide beon fordrencte? Ac aes witegan cwyde Ioheles is nu gefylled. G.o.d cwae urh aes witegan mu, aet he wolde his Gast asendan ofer mennisc flaesc; and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine tacna nier on eoran. Wite ge solice aet Crist aras of deae, and on ure gewitnysse astah to heofonum, and sitt aet his Faeder swiran, swa swa Dauid be him witeG.o.de, us cweende, Drihten cwae to minum Drihtne, Site to minre swiran, oaet ic alecge ine fynd under inum fot-scamele. a aet folc is gehyrde, a wurdon hi onbryrde, and cwaedon to am apostolon, La leof, hwaet is us to donne? a andwyrde Petrus, Behreowsia eowre synna, and underfo fulluht on Cristes naman, and eowre synna beo {316} adyleG.o.de, and ge underfo one Halgan Gast. a underfengon hi his lare, and bugon to fulluhte on am daege reo usend manna. a waeron ealle on annysse mid am apostolum, and beceapodon heora aehta, and aet feoh betaehton am apostolum, and hi daeldon aelc.u.m be his neode."

"Eft on ore bodunge gelyfdon fif usend wera on Crist, and wear eall seo geleaffulle menigu swa anmod swilce hi ealle haefdon ane heortan and ane sawle; ne heora nan naefde synderlice aehta, ac him eallum waes gemaene heora ing, ne aer naes nan waedla betwux him. a e land-are haefdon hi hit beceapodon, and aet wur brohton to aera apostola fotum: hi a daeldon aelc.u.m be his neode."

"a worhte G.o.d fela tacna on am folce urh aera apostola handa, swa aet hi geloG.o.don a untruman be aere straet aer Petrus for eode, and swa hrae swa his sceadu hi hreopode, hi wurdon gehaelede fram eallum untrumnyssum. a arn micel menigu to of gehendum burgum, and brohton heora untruman and a deofol-seocan, and hi ealle wurdon gehaelede aet aera apostola handum. Hi setton heora handa ofer gelyfede men, and hi underfengon one Halgan Gast."

"a waes sum egen, Annanias gehaten, and his wif Saphira: hi cwaedon him betweonan, aet hi woldon bugan to aera apostola geferraedene. Namon a to raede, aet him waerlicor waere, aet hi sumne dael heora landes wures aethaefdon, weald him getimode. Com a se egen mid feo to am apostolum. a cwae Petrus, Annania, deofol bepaehte ine heortan, and u haefst alogen am Halgan Gaste. Hwi woldest u swician on inum agenum? Ne luge u na mannum, ac G.o.de. a he as word gehyrde, a feol he adune and gewat. aa he bebyrged waes, a com his wif Saphira, and nyste hu hire were gelumpen waes.

a cwae Petrus, Sege me, beceapode ge us micel landes? Heo andwyrde, Gea, leof, swa micel. Eft a cwae Petrus, Hwi gewear inc swa, aet gyt dorston fandian G.o.des? Heo feoll aerrihte and gewat, and hi man {318} bebyrigde to hyre were. a wear micel ege on G.o.des gelaunge and on eallum e aet geaxodon."

a apostoli sian, aeram e hi toferdon, gesetton Iacob.u.m, e waes gehaten Rihtwis, on Cristes setle, and eal seo geleaffulle gelaung him gehyrsumode, aefter G.o.des taecunge. He a gesaet aet setl ritig geara, and aefter him Symeon, aes Haelendes maeg. aefter aere gebysnunge wurdon araerede munec-lif mid aere gehealdsumnysse, aet hi drohtnian on mynstre, be heora ealdres dihte, on claennesse, and him beon heora aehta eallum gemaene, swa a apostoli hit astealdon.

Ge gehyrdon lytle ?r, on isre raedinge, aet se Halga Gast com ofer a apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; foran e se eadmoda heap geearnode aet G.o.de aet iu ?r aet modige werod forleas.

Hit getimode aefter Noes flode, aet entas woldon araeran ane burh, and aenne stypel swa heahne, aet his hrof astige o heofon. a waes an gereord on eallum mancynne, and aet weorc waes begunnen ongean G.o.des willan. G.o.d eac fori hi tostencte, swa aet he forgeaf aelc.u.m aera wyrhtena seltcu gereord, and heora nan ne cue ores spraece tocnawan. Hi a geswicon aere getimbrunge, and toferdon geond ealne middangeard; and waeron sian swa fela gereord swa aera wyrhtena waes. Nu eft on isum daege, urh aes Halgan Gastes to-cyme, wurdon ealle gereord ge-anlaehte and gewaere; foran e eal se halga heap Cristes hyredes waes sprecende mid eallum gereordum; and eac aet wunderlicor waes, aa heora an bodade mid anre spraece, aelc.u.m waes geuht, e a bodunge gehyrde, swilce he spraece mid his gereorde, waeron hi Ebreisce, oe Grecisce, oe Romanisce, oe Egyptisce, oe swa hwilcere eode swa hi waeron e a lare gehyrdon. On ysre geferraedene geearnode heora eadmodnys as mihte, and aera enta modignys geearnode gescyndnysse.

Se Halga Gast waes aeteowod ofer a apostolas on fyres {320} hiwe, and ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hwi ofer Criste on culfran hiwe? Hwi ofer Cristes hirede on fyres gelicnysse? On boc.u.m is geraedd be am fugelcynne aet his gecynd is swie bilewite, and unscaeig, and gesibsum. Se Haelend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwae, ac to gehaelenne. Gif he a wolde deman mancynn, aa he aerest to middangearde com, hwa wurde onne gehealden? Ac he nolde mid his to-cyme a synfullan fordeman, ac wolde to his rice gegaderian. aerest he wolde us mid linysse styran, aet he sian mihte on his dome us gehealdan. Fori waes se Halga Gast on culfran anlicnysse gesewen bufan Criste, foran e he waes drohtnigende on isre worulde mid bilewitnysse, and unscaeignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde naes, ne he sace ne astyrede, ac forbaer manna yfelnysse urh his linysse. Ac se e on am aerran to-cyme lieG.o.de, am synfullum to gecyrrednysse, se dem stine dom am receleasum aet am aefteran to-cyme.

Se Halga Gast waes gesewen on fyrenum tungum bufon am apostolon, foran e he dyde aet hi waeron byrnende on G.o.des willan, and bodigende ymbe G.o.des rice. Fyrene tungan hi haefdon, aa hi mid lufe G.o.des maera bodedon, aet aera haeenra manna heortan, e cealde waeron urh geleaflaeste and flaesclice gewilnunga, mihton beon ontende to am heofenlic.u.m bebodum. Gif se Halga Gast ne laer aes mannes mod wiinnan, on idel beo aes bydeles word wiutan geclypode. Fyres gecynd is aet hit fornim swa hwaet swa him gehende bi: swa sceal se lareow don, see bi mid am Halgan Gaste onbryrd, aerest on him sylfum aelcne leahter adwaescan, and sian on his undereoddum.

On culfran anlicnysse and on fyres hiwe waes G.o.des Gast aeteowod; foran e he de aet a beo bilewite on unscaeignysse, and byrnende on G.o.des willan, e he mid his gife gefyl. Ne bi s...o...b..lewitnys G.o.de gecweme butan {322} snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is be am eadigan Iob, aet he waes bilewite and rihtwis. Hwaet bi rihtwisnys butan bilewitnysse? Oe hwaet bi bilewitnys butan rihtwisnysse? Ac se Halga Gast, e taeh rihtwisnysse and bilewitnysse, sceolde beon aeteowod aeger ge on fyre ge on culfran, foran e he de aera manna heortan e he onliht mid his gife, aet hi beo lie urh unscaeignysse, and onaelede urh lufe and snoternysse. G.o.d is, swa swa Paulus cwae, fornymende fyr. He is unasecgendlic fyr, and ungesewenlic. Be am fyre cwae se Haelend, "Ic com to i aet ic wolde sendan fyr on eoran, and ic wylle aet hit byrne." He sende one Halgan Gast to eoran, and he mid his blaede onaelde eorlicra manna heortan. onne byrn seo eore, onne aes eorlican mannes heorte bi ontend to G.o.des lufe, seoe aer waes ceald urh flaesclice l.u.s.tas.

Nis na se Halga Gast wunigende on his gecynde, swa swa he gesewen waes, foran e he is ungesewenlic; ac for aere getacnunge, swa we aer cwaedon, he waes aeteowod on culfran, and on fyre. He is gehaten on Grecisc.u.m gereorde, Parac.l.i.tus, aet is, Frofor-gast, fori e he frefra a dreorian, e heora synna behreowsia, and syl him forgyfenysse hiht, and heora unrotan mod geliega. He forgyf synna, and he is se weg to forgyfenysse ealra synna.

He syl his gife am e he wile. Sumum men he forgif wisdom and spraece, sumum G.o.d ingehyd, sumum micelne geleafan, sumum mihte to gehaelenne untruman, sumum witegunge, sumum toscead G.o.dra gasta and yfelra; sumum he forgif mislice gereord, sumum gereccednysse mislicra spraeca. Ealle as ing de se Halga Gast, todaelende aeghwilc.u.m be am e him gewyr; foram e he is aelmihtig Wyrhta, and swa hrae swa he aes mannes mod onliht, he hit awent fram yfele to G.o.de. He onlihte Dauides heortan, aa he on iugoe hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hryer-hyrde, one awende se Halga Gast to maerum {324} witegan. Petrus waes fiscere, one awende se ylca G.o.des Gast to apostole. Paulus ehte cristenra manna, one he geceas to lareowe eallum eodum. Matheus waes tollere, one he awende to G.o.dspellere. a apostoli ne dorston bodian one soan geleafan, for ogan Iudeisces folces; ac sian hi waeron onaelede urh one Halgan Gast, hi forsawon ealle lichamlice pinunga, and orsorhlice G.o.des maera bodedon.

yses daeges wurmynt is to maersigenne, foran e se aelmihtiga G.o.d, aet is se Halga Gast, gemedemode hine sylfne aet he wolde manna bearn on isre tide geneosian. On Cristes acennednysse wear se aelmihtiga G.o.des Sunu to mennisc.u.m men gedon, and on isum daege wurdon geleaffulle men G.o.das, swa swa Crist cwae, "Ic cwae, Ge sind G.o.das, and ge ealle sind bearn aes Hehstan." a gecorenan sind G.o.des bearn, and eac G.o.das, na gecyndelice, ac urh gife aes Halgan Gastes. An G.o.d is gecyndelice on rim hadum, Faeder, and his Sunu, aet is his Wisdom, and se Halga Gast, see is heora begra Lufu and Willa. Heora gecynd is untodaeledlic, aefre wunigende on anre G.o.dcundnysse. Se ylca cwae eah-hwaeere be his gecorenum, "Ge sint G.o.das."

urh Cristes menniscnysse wurdon menn alysede fram deofles eowte, and urh to-cyme aes Halgan Gastes, mennisce men wurdon gedone to G.o.dum. Crist underfeng menniscnysse on his to-cyme, and men underfengon G.o.d urh neosunge aes Halgan Gastes. Se man e naef G.o.des Gast on him nis he G.o.des.

aelces mannes weorc cya hwilc gast hine wissa. G.o.des Gast wissa symble to halignysse and G.o.dnysse; deofles gast wissa to leahtrum and to mandaedum.

Se Halga Gast becom tuwa ofer a apostolas. Crist ableow one Halgan Gast upon a apostolas ?r his upstige, us cweende, "Onfo Haligne Gast." Eft, on isum daege, asende se aelmihtiga Faeder and se Sunu heora begra Gast to am geleaffullan heape, on ysre worulde wunigende. Se Haelend ableow his Gast on his gingran, for aere getacnunge {326} aet hi and ealle cristene men sceolon lufigan heora nehstan swa swa hi sylfe. He sende eft, swa swa he ?r behet, one ylcan Gast of heofonum, to i aet we sceolon lufian G.o.d ofer ealle ore ing. An is se Halga Gast, eah e he tuwa become ofer a apostolas. Swa is eac an lufu and twa bebodu, aet we sceolon lufian G.o.d and menn. Ac we sceolon leornian on mannum hu we magon bec.u.man to G.o.des lufe, swa swa Iohannes se apostol cwae, "Se e ne lufa his broor, one e he gesih, hu maeg he lufian G.o.d, one e he ne gesih lichamlice?"

We wuria aes Halgan Gastes to-cyme mid lofsangum seofon dagas, foran e he onbryrt ure mod mid seofonfealdre gife, aet is, mid wisdome and andgyte, mid geeahte and strence, mid ingehyde and arfaestnysse, and he us gefyl mid G.o.des ege. Se e urh G.o.de geearnunga becym to issum seofonfealdum gifum aes Halgan Gastes, he haef onne ealle geince. Ac se e wile to isre geince bec.u.man, he sceal gelyfan on a Halgan rynnysse, and on Soe Annysse, aet se Faeder, and his Sunu, and heora begra Gast syndon ry on hadum, and an G.o.d untodaeledlic, on anre G.o.dcundnysse wunigende. ysne geleafan getacnodon a reo usend e aerest gebugon to geleafan, aefter aes Halgan Gastes to-cyme. Swa swa a reo usend waeron an werod, swa is seo Halige rynnys an G.o.d. And aet werod waes swa anmod swilce him eallum waere an heorte and an sawul; foran e aere Halgan rynnysse is an G.o.dcundnyss, and an gecynd, and an willa, and an weorc unascyrigendlice.

a geleaffullan brohton heora feoh, and ledon hit aet aera apostola foton.

Mid am is geswutelod aet cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on G.o.de anum. Se gitsere e beset his hiht on his goldhord, he bi swa swa se apostol cwae, "am gelic e deofolgyld begae."

Hi heoldon aet gold unwurlice, foran e seo gitsung naefde naenne stede on heora heortan: fori hi dydon heora {328} ing him gemaene, aet hi on sore sibbe butan gytsunge beon mihton. Hi setton heora handa ofer geleaffulle men, and him com to se Halga Gast urh heora biscepunge. Biscopas sind aes ylcan hades on G.o.des gelaunge, and healda a gesetnysse on heora biscepunge, swa aet hi setta heora handa ofer gefullude menn, and bidda aet se aelmihtiga Wealdend him sende a seofonfealdan gife his Gastes, see leofa and rixa a butan ende. Amen.

FOR THE HOLY DAY OF PENTECOST.

From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. G.o.d commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to G.o.d, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night G.o.d's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people of {313} Israel went on the same night from the nation, and G.o.d led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of G.o.d were gone up, and G.o.d then sank Pharaoh and all his host. G.o.d then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because G.o.d had saved them from their foes, and destroyed their persecutors. Then fifty days after this G.o.d appointed a law for the people, and the glory of G.o.d was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets.

Then G.o.d called Moses to him, and he was with G.o.d forty days, and wrote down the old law by G.o.d's direction. Then was the day called PENTECOST in the Old Testament.

The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his pa.s.sion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost G.o.d appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to G.o.d's company; for as the lamb betokened the pa.s.sion of Christ, so also the old law betokened the preaching of the gospel under the grace of G.o.d. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under G.o.d's grace.'

We are not without law, nor may we hold bodily the law of Moses, but G.o.d's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.