The Homilies of the Anglo-Saxon Church Part 26

a betwux isum hrymde sum wod mann urh deofles gast, and cwae, "Eala u G.o.des apostol, Bartholomee, ine gebedu geancsumia me, and ontenda." Se apostol a cwae, "Adumba, u unclaena deofol, and gewit of am menn." And aerrihte wear se mann geclaensod fram am fulan gaste, and gewittiglice spraec, see for manegum gearum awedde.

a geaxode se cyning Polimius be am witseoc.u.m menn, hu se apostol hine fram aere wodnysse ahredde, and het hine to him gelangian, and cwae, "Min dohtor is hreowlice awed: nu bidde ic e aet u hi on gewitte gebringe, swa swa u dydest Seustium, see for manegum gearum mid egeslicere wodnysse gedreht waes." aa se apostol aet maeden geseah mid heardum racenteagum gebunden, foran e heo bat and totaer aelcne e heo geraecan mihte, and hire nan man genealaecan ne dorste, a het se apostol hi unbindan. a enas him andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic haebbe gebunden one feond e hi drehte, and ge gt hi ondraeda. Ga to and unbinda hi, and gereordiga, and on aerne merigen l?da hi to me." Hi a dydon be aes apostoles haese, and se awyrigeda gast ne mihte na leng hi dreccan.

a aes on merigen se cyning Polimius gesymde gold, and seolfor, and deorwure gymmas, and paellene gyrlan uppan olfendas, and sohte one apostol, ac he hine nateshwon ne gemette. Eft aes on merigen com se apostol into aes cyninges bure, beclysedre dura, and hine befran, "Hwi sohtest u me mid golde, and mid seolfre, and mid deorwurum gymmum and gyrlum? as lac behofia a e eorlice welan seca; ic solice nanes eorlices gestreones, ne flaesclices l.u.s.tes ne gewilnige; ac ic wille aet u wite aet aes aelmihtigan G.o.des Sunu gemedemode hine sylfne aet he urh maedenlicne inno acenned wear, see geworhte heofonas and eoran and ealle gesceafta; and he haefde anginn on aere menniscnysse, see naefre ne ongann on {460} G.o.dcundnysse, ac he sylf is anginn, and eallum gesceaftum, aeger ge gesewenlic.u.m ge ungesewenlic.u.m, anginn forgeaf. aet maeden e hine gebaer forhoG.o.de aelces weres gemanan, and am aelmihtigan G.o.de hire maeghad behet.

Hire com to G.o.des heah-engel Gabriel, and hire cydde aes heofonlican aeelinges to-cyme on hire inno, and heo his wordum gelyfde, and swa mid am cilde wear."

Se apostol a am cyninge bodade ealne cristendom, and middangeardes alysednysse urh aes Haelendes to-cyme, and hu he one h.e.l.lican deofol gewylde, and him mancynnes benaemde, and cwae, "Drihten Crist, see urh his unscyldigan dea one deofol oferswide, sende us geond ealle eoda, aet we todraefdon deofles enas, a e on anlicnyssum wunia, and aet we a haeenan e hi wuria of heora anwealde aetbrudon. Ac we ne underfo gold ne seolfor, ac forseo, swa swa Crist forseah; foran e we gewilnia aet we rice beon on his rice, on am naef adl, ne untrumnyss, ne unrotnyss, ne dea, naenne stede, ac aer is ece gesael and eadignys, gefea butan ende mid ec.u.m welum. Fori ic ferde to eowerum temple, and se deofol e eow urh a anlicnysse geandwyrde, urh G.o.des englas e me sende, is gehaeft. And gif u to fulluhte gebihst, ic do aet u one deofol gesihst, and gehyrst mid hwilc.u.m craefte he is geuht aet he untrumnysse gehaele. Se awyrigeda deofol, sian he one frumsceapenan mann beswac, syan he haefde anweald on ungelyfedum mannum, on sumum maran, on sumum laessan: on am maran e swior synga, on am laessan e hwonlicor synga. Nu de se deofol mid his lotwrenc.u.m aet a earman men geuntrumia, and tiht hi aet hi sceolon gelyfan on deofolgyld: onne geswic he aere gedreccednysse, and haef heora sawla on his anwealde; onne hi cwea to aere deofollican anlicnysse, u eart min G.o.d. Ac es deofol, e binnan eowrum temple waes, is gebunden, and ne maeg nateshwon andwyrdan am e him to gebidda. Gif u wylt afandian aet ic so secge, ic hate hine faran into aere {462} anlicnysse, and ic do aet he andet is ylce, aet he is gewrien, and nane andsware syllan ne maeg."

a andwyrde se cyning, "Nu to-merigen haef is folc gemynt aet hi heora lac him offrion, onne c.u.me ic aerto, aet ic geseo as wunderlican daeda."

Witodlice on am orum daege com se cyning mid aere burhware to am temple, and a hrymde se deofol mid egeslicere stemne urh a anlicnysse, and cwae, "Geswica, earme, geswica eowra offrunga, elaes e ge wyrsan pinunge rowion onne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes englum, one e a Iudeiscan on rode ahengon: wendon aet se dea hine gehaeftan mihte; he solice one dea oferswyde, and urne ealdor mid fyrenum bendum gewra, and on am riddan daege sigefaest aras, and sealde his rode-tacen his apostolum, and tosende hi geond ealle eoda. An aera is her, e me gebundenne hylt. Ic bidde eow aet ge me to him geingion, aet ic mote faran to sumere ore scire."

a cwae se apostol Bartholomeus, "u unclaena deofol, andette hwa awyrde as untruman menn." Se unclaena gast andwyrde, "Ure ealdor, swa gebunden swa he is, sent us to mancynne, aet we hi mid mislic.u.m untrumnyssum awyrdon; aerest heora lichaman, foran e we nabba naenne anweald on heora sawlum, buton hi heora lac us geoffrion. Ac onne hi for heora lichaman haele us offria, onne geswice we aes lichaman gedreccednysse, foran e we habba syan heora sawla on urum gewealde. onne bi geuht swilce we hi gehaelon, onne we geswica aera awyrdnyssa. And menn us wuria for G.o.das, onne we solice deoflu sind, aes ealdres gingran e Crist aes maedenes Sunu gewra.

Fram am daege e his apostol Bartholomeus hider com, ic eom mid byrnendum racenteagum earle fornumen, and fori ic sprece e he me het; elles ic ne dorste on his andwerdnysse sprecan, ne furon ure ealdor."

a cwae se apostol, "Hwi nelt u gehaelan as untruman, swa swa in gewuna waes?" Se sceocca andwyrde, "onne {464} we manna lichaman deriga, buton we aere sawle derian magon, a lichaman urhwunia on heora awyrdnysse."

Bartholomeus cwae, "And hu bec.u.me ge to aere sawle awyrdnysse?" Se deofol andwyrde, "onne hi gelyfa aet we G.o.das sind, and us offria, onne forl?t se aelmihtiga G.o.d hi, and we onne forl?ta one lichaman ungebrocodne, and cepa aere sawle e us to gebeah, and heo onne on ure anwealde bi."

a cwae se apostol to eallum am folce, "Efne nu ge habba gehyred hwilc es G.o.d is e ge wendon aet eow gehaelde; ac gehyra nu one soan G.o.d, eowerne Scyppend, e on heofonum earda; and ne gelyfe ge heonon-for on idele anlicnyssa: and gif ge willa aet ic eow to G.o.de geingige, and aet as untruman haele underfon, towurpa onne as anlicnysse, and tobreca.

Gif ge is do, onne halgige ic is tempel on Cristes naman, and eow aer on-innan mid his fulluhte fram eallum synnum awea." a het se cyning a anlicnysse towurpan. Hwaet aet folc a caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton for am deofle a anlicnysse styrian.

a het se apostol tolysan a rapas, and cwae to am awyrgedan gaste e hire on sticode, "Gyf u wylle aet ic e on niwelnysse ne asende, gewit of yssere anlicnysse, and tobrec hi, and far to westene, aer nan fugel ne flyh, ne yrling ne era, ne mannes stemn ne sweg." He aerrihte ut-gewat, and sticmaelum tobraec a anlicnysse, and ealle a graeftas binnon am temple tobrytte. aet folc a mid anre stemne clypode, "An aelmihtig G.o.d is, one e Bartholomeus boda." Se apostol a astrehte his handa wi heofonas weard, us biddende, "u aelmihtiga G.o.d, on am e Abraham gelyfde, and Isaac, and Iacob; u e asendest inne ancennedan Sunu, aet he us alysde mid his deorwuran blode fram deofles eowdome, and haef us geworht e to bearnum; u eart unacenned Faeder, he is Sunu of e aefre acenned, and se Halga Gast is aefre forstaeppende of e and of inum {466} Bearne, se forgeaf us on his naman as mihte, aet we untrume gehaelon, and blinde onlihton, hreoflige geclaensian deoflu aflian, deade araeran, and cwae to us, So ic eow secge, Swa hwaet swa ge bidda on minum naman aet minum Faeder, hit bi eow getiod.

Nu bidde ic on his naman aet eos untrume menigu sy gehaeled, aet hi ealle oncnawon aet u eart ana G.o.d on heofonan, and on eoran, and on s?, u e haele ge-edstaelast urh one ylcan urne Drihten, see mid e and mid am Halgan Gaste leofa and rixa on ealra worulda woruld." Mid am e hi andwyrdon, "Amen," a wear eall seo untrume menigu gehaeled: and aer com a fleogende G.o.des engel scinende swa swa sunne, and fleah geond a feower hwemmas aes temples, and agrof mid his fingre rode-tacn on am fyerscytum stanum, and cwae, "Se G.o.d e me sende cwae, aet swa swa as untruman synd gehaelede fram eallum coum, swa he geclaensode is templ fram aes deofles fulnyssum, one e se apostol het to westene gewitan. And G.o.d bebead me aet ic one deofol eowrum gesihum aer aeteowige. Ne beo ge afyrhte urh his gesihe, ac mearcia rode-tacen on eowrum foreheafdum, and aelc yfel gewit fram eow."

And se engel a aeteowde am folce one awyrigedan gast on yssere gelicnysse. He wear a aeteowod swylce ormaete Silhearwa, mid scearpum nebbe, mid sidum bearde. His loccas hanG.o.don to am anccleowum, his eagan waeron fyrene spearcan sprengende; him stod swaeflen lig of am mue, he waes egeslice gefierhamod, and his handa to his baece gebundene. a cwae se G.o.des engel to am atelican deofle, "Foran e u waere gehyrsum aes apostoles haesum, and tobraece as deofellican anlicnysse, nu aefter his behate ic e unbinde, aet u fare to westene, aer aer nanes mannes drohtnung nis; and u aer wunige o one micclan dom." And se engel hine a unband, and he mid hreowlicere wanunge aweg-gewat, and nawar sian ne aeteowde. Se engel a, him eallum onlocigendum, fleah to heofonum.

{468} Hwaet a se cyning Polimius, mid his wife and his twam sunum, and mid ealre his leode, gelyfde on one soan G.o.d, and wear gefullod, and awearp his cynehelm samod mid his purpuran gyrlum, and nolde one G.o.des apostol forlaetan, aefter isum gesamnodon gehwylce wyrlice wiercoran, and wrehton one cyning to his breer Astrigem, se waes cyning on orum leodscipe, and cwaedon, "in broer is geworden anes dryes folgere, se geagna him ure tempel, and ure G.o.das tobryc." a wear se cyning Astriges gehathyrt, and sende usend gewaepnodra cempena, aet hi one apostol gebundenne to him bringan sceoldon. aa se apostol him to gelaed waes, a cwae se cyning, "Hwi amyrdest u minne broor mid inum drycraefte?" Bartholomeus andwyrde, "Ne amyrde ic hine, ac ic hine awende fram haeenum gylde to am soan G.o.de." Se cyning him to cwae, "Hwi towurpe u ure G.o.das?" He andwyrde, "Ic sealde a mihte am deoflum, aet hi tocwysdon a idelan anlicnysse e hi on wunodon, aet aet mennisce folc fram heora gedwyldum gecyrde, and on one ecan G.o.d gelyfde." a cwae se cyning, "Swa swa u dydest minne broor his G.o.d forlaetan, and on inne G.o.d gelyfan, swa do ic eac e forlaetan inne G.o.d, and on minne gelyfan." a andwyrde se apostol, "Ic aeteowode one G.o.d e in broor wurode him gebundenne, and ic het aet he sylf his anlicnysse tobraece. Gif u miht is don minum G.o.de, onne gebigst u me to ines G.o.des biggengum: gif u onne is minum G.o.de don ne miht, ic tobryte ealle ine G.o.das, and u onne gelyf on one soan G.o.d e ic bodige."

Mid am e hi is spraecon, a cydde sum man am cyninge aet his maesta G.o.d Balda feolle, and sticmaelum toburste. Se cyning a totaer his purpuran reaf, and het mid stium saglum one apostol beatan, and sian beheafdian.

And he a on isum daege swa gemartyrod to am ecan life gewat. Witodlice aefter isum com se broor mid his folce, and one halgan lichaman mid wulderfullum lofsangum {470} aweg ferodon, and getimbrodon mynster wundorlicere micelnysse, and on am his halgan reliquias arwurlice gelogedon. Eornostlice on am rittigoan daege, se cyning Astriges, e one apostol ofslean het, wear mid feondlic.u.m gaste gegripen, and egeslice awedde: swa eac ealle a wyran haeengyldan, e one apostol mid nie to am cyninge gewregdon, aweddon samod mid him, and urnon hi and he to his byrgene, and aer wedende swulton. a asprang micel oga and gryre ofer ealle a ungeleaffullan, and hi a gelyfdon, and gefullode wurdon aet aera maessepreosta handum, e se apostol ?r gehadode. a onwreah se apostol Bartholomeus be am geleaffullan cyninge Polimius, aet he biscophad underfenge; and a G.o.des eowan and aet geleaffulle folc hine anmodlice to am hade gecuron. Hit gelamp a, aefter aere hadunge, aet he worhte fela tacna on G.o.des naman, urh his geleafan, and urhwunode twentig geara on am biscopdome, and on G.o.dre drohtnunge; and fulfremedum geinc.u.m gewat to Drihtne, am is wurmynt and wuldor a on worulde.

We magon niman bysne be aere apostolican lare, aet nan cristen mann ne sceal his haele gefeccan buton aet am aelmihtigan Scyppende, am e gehyrsumia lif and dea, untrumnys and gesundfulnys, see cwae on his G.o.dspelle, aet an lytel fugel ne befyl on dea butan G.o.des dihte. He is swa mihtig, aet he ealle ing gediht and gefada butan geswince; ac he beswincg mid untrumnyssum his gecorenan, swa swa he sylf cwae, "a e ic lufige, a ic reage and beswinge." For mislic.u.m intingum beo cristene men geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for G.o.des wundrum, hwilon for gehealdsumnysse G.o.dra drohtnunga, aet hi y eadmodran beon; ac on eallum isum ingum is geyld nyd-behefe. Hwilon eac urh G.o.des wrace becym am arleasan menn swie egeslic yfel, swa aet his wite ongin on yssere worulde, and his sawul gewit to am ec.u.m witum for his waelhreawnysse; swa swa {472} Herodes e a unscaeigan cild acwealde on Cristes acennednysse, and manega ore to-eacan him. Gif se synfulla bi gebrocod for his unrihtwisnysse, onne gif he mid geylde his Drihten hera, and his miltsunge bitt, he bi onne awogen fram his synnum urh a untrumnysse, swa swa horig hraegl urh sapan. Gif he rihtwis bi, he haef onne maran geince urh his brocunge, gif he geyldig bi. Se e bi ungeyldig, and mid gealgum mode ceora ongean G.o.d on his untrumnysse, he haef twyfealde genierunge, foran e he geyc his synna mid aere ceorunge, and rowa naelaes.

G.o.d is se soa laece, e urh mislice swingla his folces synna gehael. Nis se woruld-laece waelhreow, eah e he one gewundodan mid baernette, oe mid ceorfs.e.xe gelacnige. Se laece cyrf oe baern, and se untruma hrym, eah-hwaeere ne miltsa he aes ores wanunge, foran gif se laece geswic his craeftes, onne losa se forwundoda. Swa eac G.o.d gelacna his gecorenra gyltas mid mislic.u.m broc.u.m; and eah e hit hefigtyme sy am rowigendum, eah-hwaeere wyle se G.o.da Laece to ecere haele hine gelacnigan. Witodlice se e nane brocunge for isum life ne rowa, he faer to rowunge. For agenum synnum bi se mann geuntrumod, swa swa Drihten cwae to sumum bedridan, e him to geboren waes, "Min bearn, e synd ine synna forgifene: aris nu, and ber ham in leger-bed."

For fandunge beo sume menn geuntrumode, swa swa waes se eadiga Iob, aa he waes rihtwis, and G.o.de gehyrsum. a baed se deofol, aet he his fandigan moste, and he a anes daeges ealle his aehta amyrde, and eft hine sylfne mid am maestan broce geuntrumode, swa aet him weollon maan geond ealne one lichaman. Ac se geyldiga Iob, on eallum isum ungelimpum, ne synG.o.de mid his mue, ne nan ing stuntlices ongean G.o.d ne spraec, ac cwae, "G.o.d me forgeaf a aehta, and hi eft aet me genam; sy his nama gebletsod." G.o.d eac a hine gehaelde, and his aehta mid twyfealdum him {474} forgeald. Sume menn beo geuntrumode for G.o.des tacnum, swa swa Crist cwae be sumum blindan men, aa his leorning-cnihtas hine axodon, for hwaes synnum se mann wurde swa blind acenned. a cwae se Haelend, aet he naere for his agenum synnum, ne for his maga, blind geboren, ac fori aet G.o.des wundor urh hine geswutelod waere. And he aerrihte mildheortlice hine gehaelde, and geswutelode aet he is so Scyppend, e a ungesceapenan eahhringas mid his halwendan spatle geopenode.

For gehealdsumnysse sore eadmodnysse beo forwel oft G.o.des gecorenan geswencte, swa swa Paulus se apostol be him sylfum cwae, "Me is geseald sticels mines lichaman, and se sceocca me gearplaet, aet seo micelnys G.o.des onwrigenyssa me ne onhebbe; foran ic baed riwa minne Drihten, aet he afyrsode aes sceoccan sticels fram me; ac he me andwyrde, Paule, e genihtsuma min gifu. Solice maegen bi gefremod on untrumnysse. Nu wuldrige ic l.u.s.tlice on minum untrumnyssum, aet Cristes miht on me wunige."

Se cristena mann e on aenigre issere gelicnysse bi gebrocod, and he onne his haele secan wyle aet unalyfedum tilungum, oe aet wyrigedum galdrum, oe aet aenigum wiccecraefte, onne bi he am haeenum mannum gelic, e am deofolgylde geoffrodon for heora lichaman haele, and swa heora sawla amyrdon. Se e geuntrumod beo, bidde his haele aet his Drihtne, and geyldelice a swingla forbere; loc hu lange se soa laece hit foresceawige, and ne beceapige na urh aenigne deofles craeft mid his sawle aes lichaman gesundfulnysse; bidde eac G.o.ddra manna bletsunge, and aet halgum reliquium his haele gesece. Nis nanum cristenum menn alyfed aet he his haele gefecce aet nanum stane, ne aet nanum treowe, buton hit sy halig rode-tacen, ne aet nanre stowe, buton hit sy halig G.o.des hus: se e elles de, he begae untwylice haeengild. We habba hwaeere a bysne on halgum boc.u.m, aet mot se e wile mid soum laececraefte his lichaman getemprian, swa swa dyde se witega Isaias, e {476} worhte am cyninge Ezechie clian to his dolge, and hine gelacnode.

Se wisa Augustinus cwae, aet unpleolic sy eah hwa laece-wyrte icge; ac aet he tael to unalyfedlicere wiglunge, gif hwa a wyrta on him becnitte, buton he hi to am dolge gelecge. eah-hwaeere ne sceole we urne hiht on laece-wyrtum besettan, ac on one aelmihtigan Scyppend, e am wyrtum one craeft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid G.o.des wordum hi gebletsian, and swa icgan.

Wite eah-hwaeere gehwa, aet nan man butan earfonyssum ne becym to aere ecan reste, aa Crist sylf nolde his agen rice butan micelre earfonysse astigan: swa eac his apostoli, and a halgan martyras mid heora agenum feore aet heofonlice rice beceapodon: syan eac halige andetteras, mid micelre drohtnunge on G.o.des eowdome, and urh miccle forhaefednyssa and claennysse, halige wurdon. Hwaet wylle we endemenn yssere worulde, gif we for urum synnum gebrocode beo, buton herian urne Drihten, and eadmodlice biddan, aet he us urh a hwilwendlican swingla to am ecan gefean gelaede?

Sy him wuldor and lof on ealra worulda woruld. Amen.

AUGUST XXV.

THE Pa.s.sION OF ST. BARTHOLOMEW THE APOSTLE.

Historians say that there are three nations called India. The first India lies towards the Ethiopians' realm, the second lies towards the Medes, the third on the great ocean; this third India has on one side darkness, and on the other the grim ocean. To this came the apostle of G.o.d BARTHOLOMEW, and went into the temple to the idol Ashtaroth, and as a stranger there remained. In the idol dwelt a devil such that he spake to men through the image, and healed the sick, the blind and the halt, whom he had himself previously afflicted. He injured men's sight, and afflicted their bodies with divers diseases, and answered them through the image, that they should offer to him their gifts, and he would heal them; but he helped them not with any healing, but when they bowed to him, he ceased from the bodily affliction, for he then possessed their souls. Then foolish men thought that he healed them, when he ceased from afflicting them.

When the apostle went into the temple, the devil Ashtaroth became dumb, and could not help any of those whom he had {457} afflicted, for the presence of the holy servant of G.o.d. There lay there within the temple many sick men, and offered daily to the idol; but when they saw that he could not help them, nor answer any one, they went to a neighbouring city, where another devil was wors.h.i.+ped, whose name was Berith, and offered to him, and asked, why their G.o.d could not answer them? The devil Berith then answered, and said, "Your G.o.d is so fast bound with iron chains, that he dares not even breathe or speak since G.o.d's apostle Bartholomew came within the temple." They asked, "Who is Bartholomew?" The devil answered, "He is a friend of the Almighty G.o.d, and he is come to this province that he may render vain all the idols which these Indians wors.h.i.+p." They said, "Describe to us his countenance, that we may know him." Berith answered them, "He has fair and curling locks, is white of body, and has deep eyes and moderate sized nose, and ample beard, somewhat h.o.a.ry, a middling stature, and is clad in a white upper garment, and is within six and twenty years old: his raiment is not dirty nor threadbare, nor are his shoes worn out. A hundred times he bows his knees by day, and a hundred times by night, praying to his Lord. His voice is as an immense trumpet, and G.o.d's angels go with him, who allow not hunger to hurt him, nor any faintness. He is ever of one mind, and continues glad. All things he foresees and knows, and he understands the tongues of all nations. Now long ago he knows what I am saying of him, for G.o.d's angels minister and make known all things to him. When ye seek him, if he himself will, ye will find him; if he will not, verily ye will find him not. I pray you that ye earnestly beseech him not to come hither, lest G.o.d's angels who are with him command to me what they have commanded to my companion Ashtaroth." And with these words the devil was silent.

They turned back, and beheld the countenance and garments of every man, and, during a s.p.a.ce of two days, they {459} did not find him. Then in the meanwhile some madman cried through the devil's spirit, and said, "O thou apostle of G.o.d, Bartholomew, thy prayers torment and exasperate me." The apostle then said, "Be dumb, thou unclean devil, and depart from the man."

And straightways the man was cleansed from the foul spirit, and spake rationally, who had been mad for many years.

Then the king Polymius heard of the maniac, how the apostle had saved him from that madness, and he commanded him to be fetched to him, and said, "My daughter is cruelly frantic: now I beseech thee to bring her to her wits, as thou didst Seustius, who for many years had been afflicted with dreadful madness." When the apostle saw the maiden bound with hard chains (because she bit and tore everyone whom she could reach, and no man durst approach her), he ordered her to be unbound. The servants answered him, "Who dares to touch her?" Bartholomew answered, "I have bound the fiend that tormented her, and ye yet fear her. Go to and unbind her, and give her to eat, and to-morrow early lead her to me." They did then as the apostle ordered, and the accursed spirit could no longer torment her.

Then on the morrow the king Polymius loaded gold, and silver, and precious gems, and purple garments upon camels, and sought the apostle, but he found him not. On the morrow the apostle came into the king's bower, the door being closed, and asked him, "Why soughtest thou me with gold, and with silver, and with precious gems, and garments? These gifts those require who seek earthly wealth; but I desire no earthly treasure, nor fleshly pleasure; but I wish thee to know that the Son of Almighty G.o.d vouchsafed to be born of a maidenly womb, who wrought heaven and earth and all creatures; and he had beginning in humanity who never began in his divine nature, for he is himself beginning, {461} and to all creatures, both visible and invisible, gave beginning. The maiden who bare him despised every man's fellows.h.i.+p, and to the Almighty G.o.d promised her maidenhood. To her came G.o.d's archangel, Gabriel, and announced to her the advent of the Heavenly Prince into her womb, and she believed his words, and so was with child."

The apostle then preached to the king all christianity, and the redemption of the world through the advent of Jesus, and how he overcame the h.e.l.lish devil, and deprived him of mankind, and said, "The Lord Christ, who through his innocent death overpowered the devil, has sent us among all nations, to drive away the devil's ministers, who dwell in images, and to withdraw the heathen who wors.h.i.+p them from their power. But we receive not gold nor silver, but despise, as Christ despised them; for we desire to be rich in his kingdom, in which neither sickness, nor infirmity, nor sadness, nor death, has any place, but there is eternal happiness and bliss, joy without end with eternal riches. Therefore came I to your temple, and the devil, who answered you through the image, is made captive by the angels of G.o.d who sent me. And if thou consentest to be baptized, I will cause thee to see the devil, and to hear by what craft he appears to heal sickness. The accursed devil, after that he had deceived the first-created man, had power over unbelieving men, over some greater, over some less: on those greater who sin more, on those less who sin in less degree. Now the devil by his wiles causes miserable men to fall sick, and instigates them to believe in an idol: then ceases he from afflicting them, and has their souls in his power; then they say to the image, Thou art my G.o.d. But the devil, which was within your temple, is bound, and cannot answer those who pray to him.

If thou wilt prove whether I speak truth, I will command {463} him to go into the image, and I will make him confess the same, that he is bound and can give no answer."

Then the king answered, "Now to-morrow this folk has designed to offer him their gifts, then will I come thereto, that I may see these wonderful deeds." So on the second day the king with the citizens came to the temple, and then the devil cried with terrific voice through the image, and said, "Cease, ye miserable, cease your offerings, lest ye suffer worse torment than I. I am bound with fiery chains by the angels of Christ, whom the Jews hanged on a cross: they thought that death might hold him captive; but he overcame death, and bound our prince with fiery chains, and on the third day arose victorious, and gave his rood-sign to his apostles, and sent them among all nations. One of them is here, who holds me bound. I pray you that ye intercede for me to him, that I may go to some other province."

Then said the apostle Bartholomew, "Thou unclean devil, confess who has afflicted these sick men." The unclean spirit answered, "Our prince, bound as he now is, sent us to mankind, that we might afflict them with divers infirmities; first their bodies, for we have no power over their souls, unless they offer us their gifts. But when they for their bodies' health offer to us, then cease we from afflicting the body, for we have then their souls in our power. Then it seems as though we heal them, when we cease from those afflictions. And men wors.h.i.+p us for G.o.ds, while we truly are devils, disciples of the chief whom Christ, the maiden's Son, has bound.

From the day on which his apostle Bartholomew came hither, I am grievously tormented with burning chains, and therefore I speak what he has commanded me; else I durst not speak in his presence, nor even our chief."

Then said the apostle, "Why wilt thou not heal the sick, as thy custom was?" The devil answered, "When we injure {465} the bodies of men, unless we can injure the soul, the bodies continue in their affliction."

Bartholomew said, "And how come ye to the affliction of the soul?" The devil answered, "When they believe that we are G.o.ds, and offer to us, then the Almighty G.o.d forsakes them, and we then leave the body undiseased, and attend to the soul that has bowed to us, and which is then in our power."

Then said the apostle to all the people, "Lo, now ye have heard what sort of G.o.d this is that ye thought healed you; but hear now the true G.o.d your Creator, who dwells in heaven; and believe not henceforth in vain images: and if ye will that I intercede for you with G.o.d, and that these sick receive health, overthrow and break this image. If this ye do, then will I hallow this temple in the name of Christ, and therein wash you with his baptism from all sins." The king then commanded the image to be cast down.

The people then promptly cast ropes about it, and plied it with poles, but they could not, for the devil, stir the image.

Then the apostle commanded the ropes to be loosed, and said to the accursed spirit which staid in it, "If thou wilt that I send thee not into the abyss, depart from this image, and break it, and go to the waste, where no bird flies, nor husbandman ploughs, nor voice of man sounds." He forthwith came out, and brake the image piecemeal, and crushed all the carvings within the temple. The people then with one voice cried, "There is one Almighty G.o.d, whom Bartholomew preaches." The apostle then stretched out his hand towards heaven, thus praying, "Thou Almighty G.o.d, in whom Abraham believed, and Isaac, and Jacob; thou who hast sent thine only begotten Son, that he might redeem us with his precious blood from the devil's thraldom, and hath made us to be thy children; thou art the unbegotten Father, he is the Son ever of thee begotten, and the Holy Ghost is {467} ever proceeding from thee and thy Son, who hath given us in his name this power, to heal the sick, and give light to the blind, cleanse lepers, drive out devils, raise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye pray for in my name, of my Father, it shall be granted unto you. Now I pray in his name that this sick mult.i.tude be healed, that they all may know that thou alone art G.o.d in heaven, and on earth, and on sea, thou who restorest health through the same our Lord, who with thee and with the Holy Ghost liveth and reigneth for ever and ever." While they were answering "Amen,"

all the sick mult.i.tude was healed: and there came then flying G.o.d's angel s.h.i.+ning as the sun, and flew over the four corners of the temple, and graved with his finger the sign of the cross on the four-cornered stones, and said, "The G.o.d who sendeth me said, That so as these sick are healed from all diseases, so hath he cleansed this temple from the devil's foulness, whom the apostle hath commanded to retire to the waste. And G.o.d hath bidden me that I first make manifest the devil to your sights. Be ye not afraid at the sight of him, but mark the sign of the rood on your foreheads, and every evil shall depart from you."

And the angel then showed to the people the accursed spirit in this likeness. He appeared as an immense Ethiop, with sharp visage and ample beard. His locks hung to his ancles, his eyes were scattering fiery sparks; sulphureous flame stood in his mouth, he was frightfully feather-clad, and his hands were bound to his back. Then said G.o.d's angel to the hideous devil, "Because thou wast obedient to the apostle's commands, and didst break the diabolical image, now, according to his promise, I will unbind thee, that thou mayest go to the waste, there where no man's converse is; and there dwell until the great doom." And the angel then unbound him, and he with woful lamentation went away, and nowhere afterwards appeared. The angel then, all looking on him, flew to heaven.

{469} Then the king Polymius, with his wife and his two sons, and with all his people, believed in the true G.o.d, and was baptized, and cast away his crown together with his purple garments, and would not let G.o.d's apostle depart. After this all the perverse and reprobate a.s.sembled, and accused the king to his brother Astryges, who was king in another country, and said, "Thy brother is become the follower of a magician, who appropriates to himself our temples, and breaks our G.o.ds." Then was the king Astryges enraged, and sent a thousand armed soldiers, that they might bring the apostle to him bound. When the apostle was led to him, the king said, "Why hast thou corrupted my brother with thy magic?" Bartholomew answered, "I have not corrupted him, but I have turned him from heathenism to the true G.o.d." The king said to him, "Why hast thou cast down our G.o.ds?" He answered, "I gave that power to the devils, that they might crush the vain image in which they dwelt, that mankind might turn from their errors, and believe in the true G.o.d." Then said the king, "So as thou hast made my brother forsake his G.o.d and believe in thy G.o.d, so also will I make thee forsake thy G.o.d and believe in mine." Then answered the apostle, "The G.o.d that thy brother wors.h.i.+ped I showed to him bound, and I commanded that he should himself break his image. If thou canst do this to my G.o.d, then wilt thou incline me to the wors.h.i.+p of thy G.o.d; but if thou canst not do this to my G.o.d, I will break all thy G.o.ds, and do thou then believe in the true G.o.d whom I preach."

While he was saying this, some man announced to the king that his greatest G.o.d Baldath had fallen, and burst asunder piecemeal. The king then tore his purple robe, and commanded the apostle to be beaten with stiff clubs, and afterwards beheaded. And he on this day, so martyred, departed to the eternal life. But after this the brother came with his people and bore away the holy body with glorious {471} hymns, and built a monastery of wondrous greatness, and in that honourably placed his holy remains. But on the thirtieth day the king Astryges, who had commanded the apostle to be slain, was seized with a fiendlike spirit, and dreadfully became frantic: so also the perverse idolaters, who through envy had accused the apostle to the king, became frantic together with him, and they and he ran to his grave, and there raving died. Then sprang up great dread and horror over all the unbelieving, and they then believed and were baptized at the hands of the ma.s.s-priests whom the apostle had before ordained. Then the apostle Bartholomew revealed respecting the believing king Polymius, that he should receive the episcopal order; and the servants of G.o.d and the believing people chose him unanimously to that order. It happened then, after the ordination, that he wrought many miracles in the name of G.o.d through his belief, and continued twenty years in the episcopal office, and in good course of life; and in full dignity departed to the Lord, to whom is honour and glory for ever and ever.

We may take example by the apostolic doctrine, that no christian man shall fetch his salvation save from the Almighty Creator, whom life and death, sickness and health obey, who hath said in his gospel, that a little bird falls not in death without G.o.d's direction. He is so mighty, that he directs and orders without toil; but he scourges his chosen with diseases, as he himself said, "Those whom I love I chastise and scourge." For divers causes are christian men afflicted with disease, sometimes for their sins, sometimes for trial, sometimes for G.o.d's miracles, sometimes for preservation of good courses, that they may be the humbler; but in all these things patience is needful. Sometimes also through G.o.d's vengeance comes very dreadful evil to the impious man, so that his punishment begins in this world, and his soul departs to eternal punishments for his cruelty; as Herod who slew the {473} innocent children at the birth of Christ, and many others besides him. If the sinful be afflicted with disease for his unrighteousness, then if he with patience praise his Lord, and pray for his mercy, he shall be washed from his sins by that sickness, as a foul garment by soap. If he be righteous, he shall have greater honour through his sickness, if he be patient. He who is impatient, and with froward mind murmurs against G.o.d in his sickness, shall have double condemnation, for he increases his sins by that murmuring, and suffers nevertheless.

G.o.d is the true leech, who by divers afflictions heals the sins of his people. The world's leech is not cruel, though he cure the wounded with burning or with the amputation-knife. The leech cuts or burns, and the patient cries, yet has he no mercy on the other's moaning, for if the leech desist from his craft, then will the wounded perish. So also G.o.d cures the sins of his chosen with divers diseases; and though it be wearisome to the sufferer, yet will the good Leech cure him to everlasting health. But he who suffers no sickness in this life, he goes to suffering. For his own sins a man is afflicted with disease, as the Lord said to one bedridden, who was borne to him, "My son, thy sins are forgiven thee: arise now, and bear home thy sick-bed."

For trial are some men afflicted with disease, as was the blessed Job, when he was righteous and obedient to G.o.d. Then the devil prayed that he might try him, and he in one day destroyed all his possessions, and afterwards afflicted himself with the greatest disease, so that worms rolled over all his body. But the patient Job, in all these calamities, sinned not with his mouth, nor spake anything foolish against G.o.d, but said, "G.o.d gave me possessions, and afterwards took them from me; be his name blessed." G.o.d also then healed him, and restored him his possessions twofold. Some {475} men are afflicted for the miracles of G.o.d, as Christ said of some blind man, when his disciples asked him, for whose sins the man was thus born blind. Then said Jesus, that he was born blind not for his own nor for his parents' sins, but because that G.o.d's miracles might be manifested through him. And he forthwith mercifully healed him, and manifested that he is the true Creator, who opened the unshapen eye-rings with his salutary spittle.

For preservation of true humility are G.o.d's chosen very often afflicted, as Paul the apostle said of himself, "To me is given a goad of my body, and the devil buffeteth me, that the greatness of G.o.d's revelations may not exalt me; for I thrice besought my Lord to remove the devil's goad from me; but he answered me, Paul, my grace will suffice thee. Verily power is promoted in weakness. I now glorify joyfully in my weaknesses, that Christ's might may dwell in me."

The christian man, who in any of this like is afflicted, and he then will seek his health at unallowed practices, or at accursed enchantments, or at any witchcraft, then will he be like to those heathen men, who offered to an idol for their bodies' health, and so destroyed their souls. Let him who is sick pray for his health to his Lord, and patiently endure the stripes; let him behold how long the true Leech provides, and buy not, through any devil's craft, with his soul, his body's health; let him also ask the blessing of good men, and seek his health at holy relics. It is not allowed to any christian man to fetch his health from any stone, nor from any tree, unless it be the holy sign of the rood, nor from any place, unless it be the holy house of G.o.d: he who does otherwise, undoubtedly commits idolatry.

We have, nevertheless, examples in holy books, that he who will may cure his body with true leechcraft, as the prophet Isaiah did, who wrought {477} for the king Hezekiah a plaster for his sore, and cured him.

The wise Augustine said, that it is not perilous, though any one eat a medicinal herb; but he reprehends it as an unallowed charm, if any one bind those herbs on himself, unless he lay them on a sore. Nevertheless we should not set our hope in medicinal herbs, but in the Almighty Creator, who has given that virtue to those herbs. No man shall enchant a herb with magic, but with G.o.d's words shall bless it, and so eat it.

Let every one, however, know, that no man comes to the eternal rest without tribulations, when Christ himself would not ascend to his own kingdom without great tribulation: so also his apostles, and the holy martyrs with their own lives bought the heavenly kingdom: afterwards also holy confessors with great perseverance in G.o.d's service, and through great privations and chast.i.ty became holy. What shall we, the end-men of this world, desire, if for our sins we are with sickness afflicted, but to praise our Lord, and humbly pray that he through transient stripes lead us to everlasting joy? To him be glory and praise for ever and ever. Amen.