The Homilies of the Anglo-Saxon Church Part 13

We read in the book which is called The Acts of the Apostles, that the chief men of the Jewish people brought Christ's apostles into prison: then by night G.o.d's angel came to them, and led them out of the prison, and on the morrow the prison stood fast shut up. G.o.d can do all things: therefore we should wonder at his might, and also believe. He showed the body to be touched which he had brought in, the doors being closed. His body was tangible, and, nevertheless, incorruptible; he showed himself tangible and incorruptible, for his body was of the same nature that it before was, but was yet of another glory.

Jesus said to them, "Peace be among you." For peace Christ came to men, and peace he enjoined and taught, and nothing is to him acceptable which is done without peace. {233} "As my Father sent me so I send you. The Father loveth the Son, but yet he sendeth him to suffering for the redemption of men." Christ also loved his apostles, and yet he established them not as kings, nor as governors, nor in worldly bliss; but he sent them over all the earth, to preach baptism and the faith which he himself had taught.

They preached until the wicked slew them, and they went triumphant to their Lord.

Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came the Holy Ghost over the apostles; once now, and again another time at Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet continuing on earth, for a token that every christian man should love his neighbour as himself. Again, after he had ascended to heaven, he sent the Holy Ghost in semblance of fire over the apostles, to the end that we should love G.o.d above all other things. The Holy Ghost is one, though he came twice over the apostles. So there is also one love, and two commandments, that we should love G.o.d and men. But we should learn in men how we may come to the love of G.o.d, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love G.o.d, whom he seeth not bodily?" Before that time the Holy Ghost was dwelling in the apostles, but they were not stimulated to that degree, that they could boldly preach G.o.d's faith, as they could afterwards, through the grace of the Holy Ghost.

They sat, for fear of the Jewish people, shut in a house; but after they were filled with the Holy Ghost, they were so encouraged, and so bold, that they freely proclaimed the name of G.o.d to fierce and bloodthirsty kings.

Christ said to the apostles, "Those men's sins which ye forgive, they shall be forgiven; and those from whom ye withdraw forgiveness, from them it shall be withdrawn." This power Christ gave to the apostles and to all bishops, if they righteously hold it. But if the bishop act by his own will, {235} and will bind the innocent, and loose the guilty, then loses he the power which G.o.d gave him. To those men he shall grant forgiveness of sins, whom he sees that they are stimulated by G.o.d's grace, and to those he shall be obdurate who have no repentance of their misdeeds. Christ raised from death the stinking Lazarus, and when he was quickened, he said to his disciples, "Loose his bands, that he may go." They loosed the bands of the requickened man, whom Christ had raised to life. Therefore should our teachers unbind from their sins those whom Christ quickens by stimulation.

Every sinful man who conceals his sins, lies dead in the sepulchre; but if he confess his sins through stimulation, then he goes from the sepulchre, as Lazarus did, when Christ bade him arise: then shall the teacher unbind him from the eternal punishment, as the apostles bodily unbound Lazarus.

But the layman shall stand in awe of the bishop's word, though he be guiltless; lest he become guilty through pride.

It happened to the apostle Thomas not unprovidentially, that he was unbelieving of Christ's resurrection, but it happened by the providence of G.o.d; for through his touching we are believing. Of greater benefit to us was his doubt than the faith of the other apostles; for when he was brought to belief by that touching, doubt was thereby taken from us. Easily might Christ have arisen from death without scars, but he held the scars, because he would thereby confirm the doubtful. He said to Thomas, "Thou believest, because thou hast seen me." He saw the body and the scars, and he believed that he was G.o.d, who had raised the body from death. Greatly gladden us the words which here follow, "Blessed are they who have not seen me, and yet believe in me." By that saying are betokened all those who have not seen Christ in the body, and, nevertheless, hold him in their mind through faith. For he believes in G.o.d, who by works practises that which he believes. He who acknowledges that {237} he knows G.o.d, and performs evil works, denies G.o.d by those works. Faith without good works is dead. These are the words of the apostles, receive them with careful mind.

We will speak concerning the resurrection. Now there are some men who have doubt of the resurrection, and when they see the bones of dead men, they say, How can these bones be again quickened? as if they speak wisely! But we say against them, that G.o.d is Almighty, and can do all that he will. He wrought heaven and earth and all creatures without matter. Now it seems that it is somewhat easier to him to raise the dead from the dust, than it was to him to make all creatures from naught: but truly to him are all things alike easy, and nothing difficult. He wrought Adam of loam. Now we cannot investigate how of that loam he made flesh and blood, bones and skin, hair and nails. Men often see that of one little kernel comes a great tree, but in the kernel we can see neither root, nor rind, nor boughs, nor leaves: but the same G.o.d who draws forth from the kernel tree, and fruits, and leaves, may from dust raise flesh and bones, sinews and hair, as he said in his gospel, "There shall not be lost to you one hair of your head."

The apostle Paul said, that we should arise from death at the age that Christ was when he suffered, that is about three and thirty years. Though a child depart, or a worn-out man, they will, nevertheless, come to the age we before said; yet will everyone have his own growth, which he had in this life, or should have had, if he had awaited it. If any one be maimed, or limbless in this life, he will be as it is written, that "All those who belong to G.o.d's kingdom, shall have neither blemish nor hurt on their bodies." What shall we suppose concerning those others who depart to everlasting perdition, whether they are maimed or limbless, when they are dwelling in eternal torment?

It will then be as Christ said, that "No man taketh to {239} wife, nor woman to husband, nor family is begotten, nor taste they of death, but will be like unto the angels, when they dwell with angels." No libidinousness will give them pleasure, nor will they ever perpetrate sins. No sorrow nor pain will be there, nor no affliction, but there will be perfect peace and continual bliss, and there will be known both those who were known before and those who were unknown, dwelling in brotherly love with G.o.d ever to eternity. Amen.

DOMINICA II. POST PASCA.

Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.

is G.o.dspel, e nu geraed waes, cwy, aet se Haelend cwaede be him sylfum, "Ic eom G.o.d hyrde: se G.o.da hyrde syl his agen lif for his sceapum. Se hyra, see nis riht hyrde, he gesih one wulf c.u.man, and he forlaet a scep and flyh; and se wulf sum gelaec and a ore tostenc," et reliqua.

Crist is good gecyndelice, and solice nis nan ing G.o.d butan G.o.de anum.

Gif aenig gesceaft is G.o.d, onne is seo G.o.dnys of am Scyppende, see is healice G.o.d. He cwae, "Se G.o.da hyrde syl his agen lif for his sceapum."

Ure Alysend is se G.o.da hyrde, and we cristene men sind his scep, and he sealde his agen lif for ure alysednysse. He dyde swa swa he manede, and mid am he geswutelode hwaet he bebead. G.o.d hyrde waes Petrus, and G.o.d waes Paulus, and G.o.de waeron a apostoli, e hyra lif sealdon for G.o.des folce and for rihtum geleafan; ac heora G.o.dnys waes of am heafde, aet is Crist, e is heora heafod, and hi sind his lima.

aelc bisceop and aelc lareow is to hyrde gesett G.o.des folce, aet hi sceolon aet folc wi one wulf gescyldan. Se wulf {240} is deofol, e syrw ymbe G.o.des gelaunge, and cep hu he mage cristenra manna sawla mid leahtrum fordon. onne sceal se hyrde, aet is se bisceop oe oer lareow, wistandan am rean wulfe mid lare and mid gebedum. Mid lare he sceal him taecan, aet hi cunnon hwaet deofol taech mannum to forwyrde, and hwaet G.o.d bebt to gehealdenne, for begeate aes ecan lifes. He sceal him fore-gebiddan, aet G.o.d gehealde a strangan, and gehaele a untruman. Se bi to strangum geteald, see wistent deofles lare; se bi untrum, see on leahtrum fyl. Ac se lareow bi unscyldig, gif he aet folc mid lare gewissa, and him wi G.o.d geinga. a twa ing he sceal am folce don, and eac mid his agenum orum gehelpan; and gif hit swa getima, his agen lif syllan for aes folces hreddinge.

"Se hyra flih onne he one wulf gesih." Se is hyra and na hyrde, see bi begripen on woruld-ingum, and lufa one wurmynt and a ateorigendlican edlean, and naef inweardlice lufe to G.o.des sceapum. He cep aera sceatta, and blissa on am wurmynte, and haef his mede for isum life, and bi bescyred aere ecan mede. Nast u hwa bi hyra, hwa hyrde, aeram e se wulf c.u.me; ac se wulf geswutela mid hwilc.u.m mode he gymde aera sceapa. Se wulf cym to am sceapum, and sume he abitt, sume he tostenc, onne se rea deofol tih a cristenan men, sume to forligre, sume he ontent to gytsunge, sume he araer to modignysse, sume he urh graman totwaem, and mid mislic.u.m costnungum gastlice ofslih. Ac se hyra ne bi naor ne mid ware ne mid lufe astyred, ac flyh, foran e he smea embe a woruldlican hya, and l?t to gymeleaste aere sceapa lyre. Ne flyh he na mid lichaman, ac mid mode. He flyh, foran e he geseh unrihtwisnysse and suwade. He flyh foran e he is hyra, and na hyrde, swilce hit swa gecweden sy, Ne maeg se standan ongean fraecednyssa aera sceapa, see ne gym aera sceapa mid lufe, ac {242} tyla his sylfes; aet is aet he lufa a eorlican gestreon, and na G.o.des folc.

Wulf bi eac se unrihtwisa rica, e bereafa a cristenan, and a eadmodan mid his riccetere ofsitt: ac se hyra, oe se medgylda ne gedyrstlaec aet he his unrihtwisnysse wistande, aet he ne forleose his wurmynt, and a woruldlican gestreon e he lufa swior onne a cristenan menn. Be isum awrat se witega Ezechiel, us cweende, "Ge hyrdas, gehyra G.o.des word: Mine scep sint tostencte urh eowre gymeleaste, and sind abitene. Ge caria embe eowerne bigleofan, and na embe aera sceapa; fori ic wille ofgan a scep aet eowrum handum; and ic do aet ge geswica aere wican, and ic wylle ahreddan mine eowde wi eow. Ic sylf wylle gadrian mine scep e waeron tostencte, and ic wylle hi healdan on genihtsumere laese: aet aet losode aet ic wylle secan and ongean laedan; aet aet alefed waes, aet ic gehaele; aet untrume ic wylle getrymman, and aet strange gehealdan, and ic hi laeswige on dome and on rihtwisnysse."

as word spraec G.o.d urh one witegan Ezechiel, be lareowum and be his folce. Ge sceolon beon geornfulle to eower agenre earfe, eah hit swa getimige aet se lareow gimeleas beo, and do swa swa Crist taehte, "Gif se lareow wel t?ce and yfele bysnige, do swa swa he taec, and na be am e he bysna." Se Haelend cwae be him, "Ic eom G.o.d hyrde, and ic oncnawe mine scep, and hi oncnawa me." aet is, ic lufige hi, and hi lufia me. Se e ne lufa sofaestnysse, ne oncneow he na gyt G.o.d. Ac behealde ge hwaeer ge sind G.o.des scep, hwaeer ge hine gyt oncneowon, hwaeer ge mid sofaestnysse hine lufia. He cwae, "Swa swa min Faeder oncn?w me, and ic oncnawe hine, and ic sylle min agen lif for minum sceapum." He oncn?w his Faeder urh hine sylfne, and we oncnawa urh hine. Mid aere lufe e he wolde for mancynne sweltan, mid aere he cyde hu micclan he lufa his Faeder. He cwae, "Ic haebbe ore scep e ne sind na of isre eowde, and a ic sceal laedan, {244} and hi gehyra mine stemne, and sceal beon an eowd, and an hyrde."

is he spraec on Iudea-lande: aer waes an eowd of am mannum e on G.o.d belyfdon on am leodscipe. a ore scep syndon a e of eallum orum eardum to G.o.de buga; and Crist hi gebrinc ealle on anre eowde on am ecan life.

Manega sind hyrdas under Criste, and eah-hwaeere he is ana heora ealra Hyrde, see leofa and rixa mid Faeder and mid Halgum Gaste, a on ecnysse.

Amen.

THE SECOND SUNDAY AFTER EASTER.

Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.

This gospel, which has now been read, says, that Jesus said of himself, "I am the good shepherd: the good shepherd giveth his own life for his sheep.

The hireling, who is not the right shepherd, seeth the wolf coming, and he forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth the others," etc.

Christ is good by nature, and in sooth there is nothing good, save G.o.d only. If any creature is good, then is its goodness of the Creator, who is supremely good. He said, "The good shepherd giveth his own life for his sheep." Our Redeemer is the good shepherd, and we christian men are his sheep, and he gave his own life for our redemption. He did as he exhorted, and he thereby manifested what he enjoined. A good shepherd was Peter, and good was Paul, and good were the apostles, who gave their lives for G.o.d's people and for the right faith; but their goodness was of the head, which is Christ, who is their head, and they are his limbs.

Every bishop and every teacher is placed as a shepherd over G.o.d's people, that they may s.h.i.+eld the people against {241} the wolf. The wolf is the devil, who lies in ambush about G.o.d's church, and watches how he may fordo the souls of christian men with sins. Then shall the shepherd, that is, the bishop or other teacher, withstand the fierce wolf with doctrine and with prayers. With doctrine he shall teach them, that they may know what the devil teaches for men's perdition, and what G.o.d commands to be observed for the attainment of everlasting life. He shall pray for them, that G.o.d may preserve the strong and heal the weak. He is to be accounted strong who withstands the precepts of the devil; he is weak who falls into sins. But the teacher will be guiltless, if he direct the people with doctrine, and mediate for them with G.o.d. These two things he shall do for the people, and also help others with his own; and if it so happen, give his own life for the saving of the people.

"The hireling fleeth when he seeth the wolf." He is a hireling and not a shepherd, who is engaged in worldly things, and loves dignity and perishable rewards, and has no inward love for G.o.d's sheep. He takes heed of treasures, and rejoices in dignity, and has his reward in this life, and will be cut off from the everlasting reward. Thou knowest not who is a hireling, who a shepherd, before the wolf comes; but the wolf makes manifest in what manner he watches the sheep. The wolf comes to the sheep, and some he devours, some he scatters, when the fierce devil instigates christian men, some to adultery, some he inflames to covetousness, some he lifts up to pride, some through anger he divides, and with divers temptations spiritually slays: for the hireling is excited neither by care nor love, but flees, because he considers worldly advantages, and leaves unheeded the loss of the sheep. He flees not with body, but with mind. He flees because he saw iniquity and held silence. He flees because he is a hireling and not a shepherd, as though it were so said, He cannot stand against the perils of the sheep, who guardeth not the sheep with love, but provideth {243} for himself; that is, he loves worldly gain, and not G.o.d's folk.

The unrighteous powerful man also is a wolf, who robs christians, and oppresses the humble with his power: for the hireling, or the mercenary, dares not withstand his unrighteousness lest he lose his dignity, and the worldly gain which he loves more than christian men. Concerning this the prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of G.o.d: My sheep are scattered through your heedlessness, and are devoured. Ye care for your own sustenance, and not for that of the sheep; therefore I will require the sheep at your hands, and I will cause you to depart from the fold, and I will deliver my flock from you. I myself will gather my sheep that were scattered, and I will feed them in an abundant pasture: that which was lost I will seek and bring again; that which was maimed I will heal; the sick I will strengthen, and feed the strong, and I will pasture them in judgement and in righteousness."

These words spake G.o.d through the prophet Ezechiel, concerning teachers and concerning his people. Ye should be zealous for your own need (though it so happen that the teacher be heedless), and do as Christ taught, "If the teacher teach well, and give evil example, do as he teacheth, and not according to his example." Jesus says of himself, "I am a good shepherd, and I know my sheep, and they know me." That is, I love them, and they love me. He who loves not truth, he yet knows not G.o.d. But consider whether ye are G.o.d's sheep, whether ye yet know him, whether ye with truth love him.

He said, "As my Father knoweth me, I also know him, and I give my own life for my sheep." He knows his Father through himself, and we know him through him. With that love with which he would die for mankind, he manifested how greatly he loves his Father. He said, "I have other sheep which are not of this fold, and those I {245} shall bring, and they will hear my voice, and there shall be one fold and one shepherd."

This he spake in the land of Juda: there was a fold of men who believed in G.o.d in that nation. The other sheep are those of all other countries who incline to G.o.d; and Christ will bring them all to one fold in eternal life.

Many are the shepherds under Christ, and yet he alone is Shepherd of them all, who liveth and ruleth with the Father and with the Holy Ghost ever to eternity. Amen.

IN LETANIA MAIORE.

as dagas synd gehatene LETANIAE, aet sint, GEBED-DAGAS. On isum dagum we sceolon gebiddan ure eorlicra waestma genihtsumnysse, and us sylfum gesundfulnysse and sibbe, and, aet gt mare is, ure synna forgyfenysse.

We raeda on boc.u.m, aet eos gehealdsumnys wurde ar?red on one timan e gelamp on anre byrig, e Uigenna is gecweden, micel eor-styrung, and feollon cyrcan and hus, and comon wilde beran and wulfas, and abiton aes folces micelne d?l, and aes cynges botl wear mid heofonlic.u.m fyre forbaerned. a bead se biscop Mamertus reora daga faesten, and seo gedreccednys a geswac; and se gewuna aes faestenes urhwuna gehwaer on geleaffulre gelaunge.

Hi namon a bysne aes faestenys aet am Niniueiscan folce. aet folc waes swie fyrenful: a wolde G.o.d hi fordon, ac hi gegladodon hine mid heora behreowsunge. G.o.d spraec to anum witegan, se waes Ionas gehaten, "Far to aere byrig Niniuen, and boda aer a word e ic e secge. a wear se witega afyrht, and wolde forfleon G.o.des gesihe, ac he ne mihte. Ferde a to s?, and stah on scip. aa a scypmen comon ut on s?, a sende him G.o.d to micelne {246} wind and hreohnysse, swa aet hi waeron orwene heora lifes. Hi a wurpon heora waru oforbord, and se witega laeg and slep. Hi wurpon a tan betweox him, and baedon aet G.o.d sceolde geswutulian hwanon him aet ungelimp become. a com aes witegan ta upp. Hi axodon hine, Hwaet he waere, oe hu he faran wolde? He cwae, aet he waere G.o.des eow, see gesceop s? and land, and aet he fleon wolde of G.o.des gesihe. Hi cwaedon, Hu do we ymbe e? He andwyrde, Weorpa me oforbord, onne geswic eos gedreccednys. Hi a swa dydon, and seo hreohnys wear gestilled, and hi offrodon G.o.de heora lac, and tugon for."

G.o.d a gegearcode aenne hw?l, and he forswealh one witegan, and ab?r hine to am lande e he to sceolde, and hine aer ut-aspaw. a com eft G.o.des word to am witegan, and cwae, "Aris nu, and ga to aere mycelan byrig Niniuen, and boda swa swa ic e aer saede." He ferde, and bodode, aet him waes G.o.des grama onsigende, gif hi to G.o.de bugan noldon. a aras se cyning of his cynesetle, and awearp his deorwyre reaf, and dyde haeran to his lice, and axan uppan his heafod, and bead aet aelc man swa don sceolde; and aeger ge men ge a sucendan cild and eac a nytenu ne onbyrigdon nanes inges binnan rim dagum. a, urh a gecyrrednysse, aet hi yfeles geswicon, and urh aet strange faesten, him gemildsode G.o.d, and nolde hi fordon, swa swa he ?r a twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlic.u.m fyre forbaernde.

We sceolon eac on issum dagum began ure gebedu, and fyligan urum haligdome ut and inn, and one aelmihtigan G.o.d mid geornfulnysse herian. We wylla nu is G.o.dspel eow gereccan, e her nu geraed waes: "Quis uestrum habebit amic.u.m:" et reliqua. "Se Haelend cwae to his leorning-cnihtum, Hwilc eower is e haef sumne freond, and gae him to on middere nihte, and cwy": et reliqua.

{248} Se halga Augustinus trahtnode is G.o.dspel, and cwae, aet seo niht getacnode a nytennysse isre worulde. eos woruld is afylled mid nytennysse. Nu sceal fori gehwa arisan of aere nytennysse, and gan to his frynd, aet is, aet he sceal gebugan to Criste mid ealre geornfulnysse, and biddan aera reora hlafa, aet is, geleafan aere Halgan rynnysse. Se aelmihtiga Faeder is G.o.d, and his Sunu is aelmihtig G.o.d, and se Halga Gast is aelmihtig G.o.d; na ry G.o.das, ac hi ealle an aelmihtig G.o.d untodaeledlic. onne u becymst to isum rym hlafum, aet is, to andgite aere Halgan rynnysse, onne haefst u on am geleafan lif and fodan inre sawle, and miht oerne c.u.man eac mid am fedan, aet is, u miht taecan one geleafan orum frynd e e aes bitt. He cwae, 'c.u.ma,' foran e we ealle sind c.u.man on isum life, and ure eard nis na her; ac we sind her swilce wegferende menn; an cym, oer faer; se bi acenned, se oer forfaer and rym him setl. Nu sceal gehwa fori gewilnian aes geleafan aere Halgan rynnysse, foran e se geleafa hine gebrinc to am ecan life.

We wylla eft embe one geleafan swior sprecan, foran e ises G.o.dspelles traht haef G.o.dne tige. Se hiredes ealdor, e waes on his reste gebroht mid his cildum, is Crist, e sitt on heofonum mid his apostolum, and mid martyrum, and mid eallum am halgum, e he on isum life gefette. We sceolon clypigan to Criste, and biddan aera reora hlafa. eah he us aerrihte ne getiige, ne sceole we fori aere bene geswican. He elca, and wyle hwaeere forgyfan. i he elca, aet we sceolon beon oflyste, and deorwyrlice healdan G.o.des gife. Swa hwaet swa man eaelice begyt, aet ne bi na swa deorwyre swa aet aet earfolice bi begyten. Se Haelend cwae, "Gif he urhwuna cnucigende, onne arist se hiredes ealdor, for aes ores onhrope, and him getia aes e he bitt, na for freondraedene, ac for his unstilnysse." i he cwae, "Na for freondraedene," foran e nan man naere wyre ne aes geleafan ne aes ecan lifes, gif G.o.des mildheortnys naere {250} e mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, foran e he wile us tiian, swa swa he sylf cwae, "Bidda, and eow bi forgifen; seca, and ge gemeta; cnucia, and eow bi geopenod." aelc aera e geornlice bitt, and aere bene ne geswic, am getia G.o.d aes ecan lifes.

He cwae a oer bigspel. "Hwilc faeder wile syllan his cilde stan, gif hit hine hlafes bitt? oe naeddran, gif hit fisces bitt? oe one wyrm rowend, gif hit aeges bitt?" G.o.d is ure Faeder urh his mildheortnysse, and se fisc getacna geleafan, and aet aeig one halgan hiht, se hlaf a soan lufe. as reo ing forgif G.o.d his gecorenum; foran e nan man ne maeg habban G.o.des rice, butan he haebbe as reo ing. He sceal rihtlice gelyfan, and habban hiht to G.o.de, and soe lufe to G.o.de and to mannum, gif he wile to G.o.des rice bec.u.man. Se fisc getacna geleafan, foran e his gecynd is, swa hine swior a ya wealca, swa he strengra bi, and swior bata. Swa eac se geleaffulla man, swa he swior bi geswenct for his geleafan, swa se geleafa strengra bi, aer aer he aeltaewe bi. Gif he abry on aere ehtnysse, he ne bi onne geleafa, ac bi hiwung. aet aeig getacna hiht, fori e fugelas ne tyma swa swa ore nytenu, ac aerest hit bi aeig, and seo modor sian mid hihte bret aet aeig to bridde. Swa eac ure hiht ne becom na gyt to am e he hopa, ac is swilce he sy aeig. onne he haef aet him behaten is, he bi fugel. Hlaf getacna a soan lufe, seo is ealra maegna maest, swa swa se hlaf bi ealra metta fyrmest. Micel maegen is geleafa, and micel is se soa hiht; eah-hwaeere seo lufu hi oferswi, foran e heo bi a on ecnysse, and a ore twa geendia. We gelyfa nu on G.o.d, and we hopia to him: eft onne we bec.u.ma to his rice, swa swa he us behet, onne bi se geleafa geendod, foran e we geseo onne aet we nu gelyfa. Ure hiht bi eac geendod, foran e we beo haebbende aes e we aer hopedon; ac seo lufu ne ateora naefre: nu is heo fori heora selest.

{252} Seo naeddre is geset on am G.o.dspelle ongean one fisc. On naeddran hiwe beswac se deofol Adam; and aefre he win nu ongean urne geleafan: ac seo gescyldnys is aet urum Faeder gelang. Se wyrm rowend, e is geset ongean aet aeig, is aettren, and slih mid am taegle to deae. a ing e we geseo on isum life, a sind ateorigendlice; a e we ne geseo, and us sind behatene, hi sind ece: strece aerto inne hiht, and anbida oaet u hi haebbe. Ne loca u underbaec; ondraed e one rowend e ge?ttra mid am taegle. Se man loca underbaec, e geortruwa G.o.des mildheortnysse; onne bi his hiht geaettrod mid aes rowendes taegle. Ac we sceolon aeiger ge on earfonyssum, ge on gelimpe and on ungelimpe, cwean, swa swa se witega cwae, "Ic herige minne Drihten on aelcne timan." Getimige us tela on lichaman, getimige us untela, symle we sceolon aes G.o.de ancian, and his naman bletsian; onne bi ure hiht gehealden wi aes wyrmes slege.

Stan is gesett ongean one hlaf, foran e heardmodnys is wierraede sore lufe. Heardheort bi se mann, e nele urh lufe orum fremigan, aer aer he maeg. aet G.o.dspel cwae, "Gif ge cunnon, a e yfele sind, syllan a G.o.dnysse eowrum bearnum, hu micele swior wile eower Heofonlica Faeder forgyfan G.o.dne gast him biddendum." Hwaet sind a G.o.d e men sylla heora cildum?

Hwilwendlice G.o.dnyssa, swylce swa aet G.o.dspel hrepode, hlaf, and fisc, and aeig. G.o.de sind as ing be heora maee, foran e se eorlica lichama behofa aes fodan. Nu ge, gleawe men, nella syllan eowrum cildum naeddran for fisce, nele eac ure Heofonlica Faeder us syllan aes deofles geleaflaeste, gif we hine bidda aet he us sylle sone geleafan. And u nelt syllan inum bearne rowend for ?ge, nele eac G.o.d us syllan orwenysse for hihte. And u nelt inum bearne syllan stan for hlafe, nele eac G.o.d us syllan heardheortnysse for sore lufe. Ac se G.o.da Heofonlica Faeder forgif us geleafan, and {254} hiht, and a soan lufe, and de aet we habba G.o.dne gast, aet is, G.o.dne willan.

Us is to smeagenne aet word e he cwae, "Ge e sind yfele." Yfele we sind, ac we habba G.o.dne Faeder. We habba gehyred urne naman, "Ge e synt yfele."

Ac hwa is ure Faeder? Se aelmihtiga G.o.d. And hwilcera manna Faeder is he?

Swutelice hit is ges?d, yfelra manna. And hwilc is se Faeder? Be am e is gecweden, "Nis nan man G.o.d butan G.o.de anum." Se e aefre is G.o.d, he brinc us yfele to G.o.dum mannum, gif we buga fram yfele, and do G.o.d. G.o.d waes se man gesceapen Adam, ac urh his agenne cyre, and deofles tihtinge, he wear yfel, and eal his ofspring. Se e synful bi, he bi yfel, and nan man nis on life butan sumere synne. Ac ure G.o.da Faeder us geclaensa and gehael, swa swa se witega cwae, "Drihten, gehael me, and ic beo gehaeled; geheald u me, and ic beo gehealden."

Se e G.o.d beon wile, clypige to am e aefre is G.o.d, aet he hine G.o.dne gewyrce. Se man haef gold, aet is G.o.d be his maee: he haef land and welan, a sint G.o.de. Ac ne bi se man G.o.d urh as ing, butan he mid am G.o.d wyrce, swa swa se witega cwae, "He aspende his ing, and todaelde earfum, and his rihtwisnys wuna a on worulde." He gewanode his feoh and geihte his rihtwisnysse. He gewanode aet he forlaetan sceal, and aet bi geiht aet aet he habban sceal on ecnysse. u herast one mancgere e begytt gold mid leade, and nelt herigan one e begytt rihtwisnysse and heofonan rice mid brosnigendlic.u.m feo. Se rica and se earfa sind wegferende on isre worulde. Nu ber se rica swaere byrene his gestreona, and se earfa gae aemtig. Se rica ber mare onne he behofige to his formettum, se oer ber aemtigne pusan. Fori sceal se rica daelan his byrene wi one earfan, onne wana he a byrene his synna, and am earfan gehelp. Ealle we sind G.o.des earfan; uton fori oncnawan a earfan e us bidda, aet {256} G.o.d oncnawe us, onne we hine bidda ure neoda. Hwaet sind a e us bidda?

Earme men, and tiddre, and deadlice. aet hwam bidda hi? aet earmum mannum, and tiddrum, and deadlic.u.m. Butan am aehtum, gelice sind a e aer bidda, and ae hi aetbidda. Hu mihtu for sceame aeniges inges aet G.o.de biddan, gif u forwyrnst inum gelican aes e u foreaelice him getiian miht? Ac se rica besih on his paellenum gyrlum, and cwy, 'Nis se loddere mid his taettecon min gelica.' Ac se apostol Paulus hine nebba mid isum wordum, "Ne brohte we nan ing to isum middangearde, ne we nan ing heonon mid us laedan ne magon."