Part 19

Now saith the evangelist, that Mary, after the annunciation of the angel, went to her cousin Elizabeth, who was the wife of Zacharias. They were both righteous, and held God's {203} commandments blamelessly. They were both childless, till they were worn-out persons. But the same angel Gabriel came to Zacharias six months before he came to Mary, and announced that he should have a son by his aged wife, John the Baptist. But he believed not the annunciation of the angel. The angel then said to him, "Since thou wilt not believe my words, be thou dumb till the child shall be born." And he was dumb during all that time for his disbelief. "Now came the blessed Mary to his house, and greeted his wife Elizabeth, her cousin. When the woman heard the virgin's greeting, the child John rejoiced in his mother's womb, and the mother was filled with the Holy Ghost, and she cried to Mary with a loud voice, and said, Thou art blessed among women, and blessed is the fruit of thy womb. How hath it befallen me, that the mother of my Lord should come to me? Lo, when the voice of thy greeting sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb."

The child could not yet with words greet his Lord, but he greeted him with a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed the words that were announced to thee from God, and it shall be accomplished so as it hath been declared to thee." Then forthwith Mary sang the hymn which we sing in God's church at every evensong, "Magnificat anima mea Dominum," and so forth to the end. That is "My soul magnifieth the Lord," etc. It will be tedious for us to expound all this hymn, but we will shortly run over its most obscure words. "God hath cast the mighty from their seat:" these are the proud, who lift themselves above their degree. "And he hath exalted the humble;" as Christ himself said in his gospel, "Everyone who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."

"God filleth the hungry with his good things;" as he {205} himself said, "Blessed are they who are hungry and desirous of righteousness, for they shall be filled with righteousness." "He hath sent the rich empty away." Those are the rich, who with pride love earthly riches more than heavenly. Many rich men thrive to God, those who do as it is written, "The rich man's wealth is his soul's redemption." His wealth is his soul's redemption, if he with those transitory treasures buy for himself eternal life, and heavenly wealth with God. If he neglect this, and place his hope in earthly wealth, then will God send him away void and empty, from everlasting good.

"God hath received his servant Israel." By that name are betokened all those who obey God with true humility, whom he receives into his company. "As he spake to our fathers, Abraham and his offspring for ever." God promised the patriarch Abraham, that in his race all mankind should be blessed. From the race of Abraham sprang the blessed Mary, and from Mary came Christ, according to his human nature, and through Christ shall all the faithful be blessed. We are not of Abraham's race after the flesh, but spiritually, as the apostle Paul said, "Verily if ye are christians, then are ye of Abraham's offspring, and heirs according to the promise." The last words of this hymn are "For ever;" because our promise, which God hath promised to us, continueth for ever and ever without end.

Let us now pray the blessed and happy Virgin Mary, that she intercede for us to her own Son and Creator, Jesus Christ, who governs all things with the Father and the Holy Ghost, ever to eternity. Amen.

* * * * *

{206} IN DOMINICA PALMARUM.

Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem Oliueti: et reliqua.

Cristes dhrowung waes geraedd nu beforan ['u]s, ac we willadh eow secgan nu ['ae]rest h['u] h['e] com to dhaere byrig Hierusalem, and genealaehte his agenum deadhe, and nolde dha throwunge mid fleame forbugan.

"Se Haelend ferde to dhaere byrig Hierusalem, and dhadha h['e] genealaehte dhaere dune Oliueti, tha sende he his twegen leorning-cnihtas, thus cwedhende, G['a]dh to dhaere byrig the eow ongean is, and ge gem['e]tadh thaerrihte get['i]gedne assan and his folan samod: untygadh h['i], and laedadh to me:" et reliqua.

Tham folce weardh cudh thaet se Haelend araerde lytle aer Lazarum of deadhe, sedhe laeg stincende feower niht on byrgene: tha comon tha togeanes Criste the geleaffulle waeron, mid tham wurdhmynte, swa we aer cwaedon. Comon eac sume dha ungeleaffullan, mid nanum wurdhmynte, ac mid micclum graman, swa swa Iohannes se Godspellere cwaedh, Thaet "dha heafod-menn thaes folces smeadon betwux him thaet hi woldon ofslean thone Lazarum, the Crist of deadhe awrehte; fordhan dhe manega dhaes folces menn gelyfdon on thone Haelend, thurh dhaes deadan mannes aerist." We wylladh nu fon on thone traht thissere raedinge.

Tha twegen leorning-cnihtas the Crist sende aefter tham assan, h['i] getacnodon tha l['a]reowas the God sende mancynne to laerenne. Twegen h['i] waeron, for dhaere getacnunge the l['a]reow habban sceal. He sceal habban lare, thaet he mage Godes folc mid wisdome laeran to rihtum geleafan, and he sceal mid godum weorcum dham folce wel bysnian, and swa mid tham twam dhingum, thaet is mid lare and godre bysnunge thaet laewede folc gebige symle to Godes willan.

Se get['i]geda assa and his fola getacniadh twa folc, thaet is Iudeisc and haedhen: Ic cwedhe, haedhen, fordhi the eal mennisc waes dha-gyt wunigende on haedhenscipe, buton tham anum {208} Iudeiscan folce, the heold tha ealdan ['ae] on dham timan. H['i] waeron get['i]gede, fordhan dhe eal mancyn waes mid synnum bebunden, swa swa se witega cwaedh, "Anra gehwilc manna is gewridhen mid rapum his synna." Tha sende God his apostolas and heora aeftergengan to gebundenum mancynne, and het h['i] unt['i]gan, and to him laedan. H['u] untigdon hi dhone assan and thone folan? H['i] bodedon dham folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. Tha abeah thaet folc fram deofles theowdome to Cristes biggencum, and waeron alysede fram eallum synnum thurh thaet halige fulluht, and to Criste gelaedde.

Assa is stunt nyten, and unclaene, and toforan odhrum nytenum ungesceadwis, and byrdhen-strang. Swa waeron men, aer Cristes to-cyme, stunte and unclaene, dhadha h['i] dheowedon deofolgyldum and mislicum leahtrum, and bugon to tham anlicnyssum the hi sylfe worhton, and him cwaedon to, "Thu eart min God." And swa hwilce byrdhene swa him deofol on-besette, tha h['i] baeron. Ac dhadha Crist com to mancynne, tha awende he ure stuntnysse to ger['a]de, and ure unclaennysse to claenum dheawum. Se getemeda assa haefde getacnunge thaes Iudeiscan folces, the waes getemed under thaere ealdan ['ae]. Se wilda fola haefde getacnunge ealles odhres folces, the waes tha-gyt haedhen and ungetemed; ac h['i] wurdon getemede and geleaffulle thatha Crist sende his leorning-cnihtas geond ealne middangeard, thus cwedhende, "Faradh geond ealne middangeard, and laeradh ealle dheoda, and fulliadh h['i] on naman thaes Faeder, and thaes Suna, and thaes Halgan Gastes; and beodadh thaet hi healdon ealle dha beboda the ic eow taehte."

Thaera assena hlaford axode, hw['i] h['i] untigdon his assan? Swa eac dha heafod-men gehwilces leodscipes woldon thwyrlice widhcwedhan Godes bodunge. Ac dhadha h['i] gesawon thaet tha bydelas gehaeldon, thurh Godes mihte, healte and blinde, and dumbum spraece forgeafon, and eac dha deadan to life araerdon, tha ne mihton h['i] widhstandan tham wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwaedon, "Se {210} Hlaford beh['o]fadh thaera assena, and sent hi eft ongean." Ne cwaedon h['i] na Ure Hlaford, ne Dhin Hlaford, ac fordhrihte, Hlaford; fordhon dhe Crist is ealra hlaforda Hlaford, aegdher ge manna ge ealra gesceafta. Hi cwaedon, "He sent h['i] eft ongean." We sind gemanode and geladhode to Godes rice, ac we ne sind na genedde. Thonne we sind geladhode, thonne sind we untigede; and dhonne we beodh forlaetene to urum agenum cyre, thonne bidh hit swilce we beon ongean asende. Godes myldheortnys is thaet we untigede syndon; ac gif we rihtlice lybbadh, thaet bidh aegdher ge Godes gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, fordhan dhe ure agen cyre naefdh naenne fordhgang, buton he beo gefyrdhrod thurh thone Aelmihtigan.

Ne het Crist him to laedan modigne stedan mid gyldenum geraedum gefreatewodne, ac thone wacan assan he geceas him to byrdhre; fordhon the he taehte symle eadmodnysse, and dhurh hine sylfne tha bysne sealde, and dhus cwaedh, "Leorniadh aet me, thaet ic eom lidhe and swidhe eadmod, and ge gemetadh reste eowrum sawlum." This waes gewitegod be Criste, and ealle dha dhing the he dyde, aerdhan the he to men geboren waere.

Si['o]n is an d['u]n, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesihdh.' Si['o]nes dohtor is seo geladhung geleaffulra manna, the belimpdh to dhaere heofenlican Hierusalem, on thaere is symle sibbe gesihdh, butan aelcere sace, to dhaere us gebrincdh se Haelend, gif we him gelaestadh.

Cristes leorning-cnihtas ledon hyra reaf uppan than assan, fordhan the h['e] nolde on nacedum assan ridan. Reaf getacniadh rihtwisnysse weorc, swa swa se w['i]tega cwaedh, "Drihten, thine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa bidh mid reafum gesadelod, dhonne se idela man bidh mid wisra l['a]reowa mynegungum and gebisnungum to Godes handa gefraetwod; and he dhonne byrdh Crist, swa swa se apostol cwaedh, "Ge sind gebohte mid micclum wurdhe; wuldriadh fordhi, and beradh God on eowrum lichaman." God we beradh on urum lichaman, fordhan dhe we beodh tempel and {212} faetels thaes Halgan Gastes, gif we us widh fule leahtras gescyldadh: be dham cwaedh se ylca apostol swidhe egeslice, "Se dhe gewemdh Godes tempel, God hine fordedh." Se dhe ne bidh Godes tempel, he bidh deofles tempel, and byrdh swidhe swaere byrdhene on his baece.

We wylladh secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge gedon, ac thaet folc haefdh cyre to ceosenne thone to cyninge the him sylfum licadh: ac sidhdhan he to cyninge gehalgod bidh, thonne haefdh h['e] anweald ofer thaet folc, and h['i] ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man haefdh agenne cyre, aerdham the h['e] syngige, hwedher h['e] wille filian deofles willan, odhdhe widhsacan. Thonne gif h['e] mid deofles weorcum hine sylfne bebint, dhonne ne maeg he mid his agenre mihte hine unbindan, buton se Aelmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bidh gebunden, ac thurh Godes mildheortnysse he bidh unbunden, gif he dha alysednysse eft aet Gode geearnadh.

Thaet folc dhe heora reaf wurpon under thaes assan f['e]t, thaet sind tha martyras, the for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi waeron on fyre forbaernde, sume on s['ae] adrencte, and mid mislicum pinungum acwealde; and sealdon us bysne thaet we ne sceolon, for nanum ehtnyssum odhdhe earfodhnyssum, urne geleafan forlaetan, and fram Criste bugan, dhe m['a] dhe h['i] dydon. Menig man is cristen geteald on sibbe, the wolde swidhe hradhe widhsacan Criste, gif him man bude thaet man bead tham martyrum: ac his cristendom nis na herigendlic. Ac dhaes mannes cristendom is herigendlic, sedhe nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for bendum; ac aefre hylt his geleafan mid Godes h['e]rungum, odh his lifes ende.

Tha dhe dhaera treowa bogas heowon, and mid tham Cristes weig gedaefton, thaet sind tha lareowas on Godes cyrcan, the plucciadh tha cwydas dhaera apostola and heora aeftergengena, {214} and mid tham Godes folce gewisiadh to Cristes geleafan, thaet h['i] beon gearwe to his faerelde.

Thaet folc dhe Criste beforan st['o]p, and thaet dhe him fyligde, ealle h['i] sungon, "Osanna Filio Dauid," thaet is on urum gedheode, "Sy h['ae]lo Dauides Bearne." Tha dhe Criste beforan stopon, tha sind dha heahfaederas and tha w['i]tegan, dhe waeron ['ae]r Cristes flaesclicnysse; and dha dhe him baeftan eodon, thaet sind dha dhe aefter Cristes acennednysse to him gebugon, and daeghwamlice bugadh: and ealle h['i] singadh aenne lofsang; fordhan dhe w['e] and h['i] ealle healdadh aenne geleafan, swa swa Petrus se apostol cwaedh, dhadha he spraec be dham heahfaederum, "We gelyfadh thaet we beon gehealdene thurh Cristes gife, swa swa h['i]."

H['i] cwaedon "Dauides Bearn," fordhan the Crist is thaes maeran cyne-cynnes Dauides, aefter thaere menniscnysse. Of dham cynne waes seo eadige Maria his modor. Hi sungon, "Gebletsod is se dhe com on Godes naman." Se Haelend com on Godes naman, fordhan the se Heofenlica Faeder hine asende ['u]s to alysednysse; and ealle dha wundra the h['e] worhte, on eallum he herede and wuldrode his Faeder naman. "Sy haelo Dauides Bearne on heahnyssum." Thaes Haelendes to-cyme and his dhrowung waes halwendlic aegdher ge mannum ge englum; fordhan dhe w['e] geeacniadh heora werod, the se feallenda deofol gewanode; be dham cwaedh se apostol Paulus, "Thaet sceoldon ealle heofenlice dhing and eordhlice beon ge-edstadhelode on Criste."

Se Haelend waes wunigende binnan dham temple of dhisum daege odh nu on dhunres-daeg, and aegdher ge mid l['a]re ge mid wundrum thaet folc tihte to sodhfaestnysse and to rihtum geleafan. Tha namon dha heafod-men ['a]ndan ongean his l['a]re, and syrwedon mid micelre smeaunge, hu hi mihton hine to deadhe gebringan. Ne mihte se deadh him genealaecan, gif he sylf nolde, ac he com to mannum to dhi thaet he wolde beon gehyrsum his Faeder odh deadh, and mancynn alysan fram dham ecan deadhe mid his hwilwendlicum deadhe. Theah-hwaedhere {216} ne nydde he na thaet Iudeisce folc to his cwale, ac deofol h['i] tihte to dham weorce, and God thaet gedhafode, to alysednysse ealles geleaffulles mancynnes.

We habbadh oft gesaed, and g['i]t secgadh, thaet Cristes rihtwisnys is swa micel, thaet he nolde niman mancyn neadunga of dham deofle, buton he hit forwyrhte. He hit forwyrhte dhadha he tihte thaet folc to Cristes cwale, thaes Aelmihtigan Godes; and dha thurh his unscaedhdhigan deadh wurdon we alysede fram dham ecan deadhe, gif we us sylfe ne forpaeradh. Tha getimode dham redhan deofle swa swa dedh tham graedigan fisce, the gesihdh thaet ['ae]s, and ne gesihdh dhone angel dhe on dham aese sticadh; bidh thonne graedig thaes aeses, and forswylcdh thone angel fordh mid tham aese. Swa waes tham deofle: he geseh dha menniscnysse on Criste, and na dha godcundnysse: dha sprytte he thaet Iudeisce folc to his slege, and gefredde dha thone angel Cristes godcundnysse, thurh dha h['e] waes to deadhe aceocod, and ben['ae]med ealles mancynnes thara dhe on God belyfadh.

Naes na Cristes dhrowung gefremmed on thisum daege, ac dha feower godspelleras awriton his dhrowunga on feower gesetnyssum; tha ane we raedadh nu to-daeg, and dha odhre on dhisre wucan. Tha Iudei gen['a]mon hine on frige-aefen, and heoldon hine dha niht, and dhaes on merigen h['i] hine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon. And dha embe n['o]n-tid, thatha h['e] fordhferde, tha comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his l['i]c aer aefene, on niwere dhryh, mid deorwyrdhum reafum bewunden. And his l['i]c laeg on byrgene tha saeter-niht and sunnan-niht; and seo godcundnys waes on dhaere hwile on helle, and gewradh thone ealdan deofol, and him of-anam Ad['a]m, thone frumsceapenan man, and his w['i]f Euan, and ealle dha dhe of heora cynne Gode ['ae]r gecwemdon. Tha gefredde se deofol thone angel the he ['ae]r graedelice forswealh. And Crist ar['a]s of deadhe on thone easterlican sunnan-daeg, the nu bidh on seofon nihtum; be dham is gelimplicor thonne mare to reccenne thonne nu sy: ac uton nu sprecan be dhyses daeges wurdhmynte.

{218} Se gewuna stent on Godes cyrcan, thurh lareowas geset, thaet gehwaer on Godes geladhunge se sacerd bletsian sceole palm-twigu on dhisum daege, and h['i] swa gebletsode dham folce daelan; and sceolon dha Godes theowas singan dhone lofsang, the thaet Iudeisce folc sang togeanes Criste, thatha he genealaehte his dhrowunge. We geeuenlaecadh tham geleaffullum of dham folce mid thisre daede, fordhan dhe hi baeron palm-twigu mid lofsange togeanes tham Haelende. Nu sceole we healdan urne palm, odhthaet se sangere onginne dhone offring-s['a]ng, and geoffrian thonne Gode dhone palm, for dhaere getacnunge. Palm getacnadh syge. Sygefaest waes Crist thatha he dhone micclan deofol oferwann, and us generede: and we sceolon beon eac sygefaeste thurh Godes mihte, swa thaet we ure undheawas, and ealle leahtras, and dhone deofol oferwinnan, and ['u]s mid godum weorcum geglencgan, and on ende ures lifes betaecan Gode dhone palm, thaet is, ure sige, and dhancian him georne, thaet we, dhurh his fultum, deoful oferwunnon, thaet he us beswican ne mihte.

Synfulra manna deadh is yfel and earmlic, fordhan dhe h['i] faradh of dhisum scortan life to ecum pinungum: and rihtwisra manna deadh is deorwyrdhe, fordhi dhonne h['i] geendiadh dhis geswincfulle l['i]f, thonne beodh h['i] gebrohte to dham ecan life, and bidh thonne swylce heora ende beo anginn; fordhan dhe h['i] ne beodh na deade, ac beodh awende of deadhe to life. Se lichama, dhe is thaere sawle reaf, anbidadh thaes micclan domes; and dheah he beo to duste formolsnod, God hine araerdh, and gebrincdh togaedere sawle and lichaman to dham ecan life; and bidh thonne gefylled Cristes beh['a]t, dhe dhus cwaedh, "Thonne sc['i]nadh dha rihtwisan swa swa sunne on heora Faeder r['i]ce," sedhe leofadh and rixadh ['a] butan ende on ecnysse. Amen.

Circlice dheawas forbeodadh to secgenne aenig spel on tham thrym swig-dagum.

{207} FOR PALM SUNDAY.

Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem Oliveti: et reliqua.

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

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

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

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

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

An ass is a foolish beast, and unclean, and stupid, compared with other beasts, and strong for burthens. So were men, before Christ's advent, foolish and unclean, while they ministered to idols, and divers sins, and bowed to the images, which they themselves had wrought, and said to them, "Thou art my God." And whatsoever burthen the devil set on them they bare. But when Christ came to mankind, then turned he our foolishness to reason, and our uncleanness to pure morals. The tamed ass betokened the Jewish people, who were tamed under the old law. The wild foal betokened all other people, who were heathen and untamed; but they became tamed and believing when Christ sent his disciples over the whole earth, thus saying, "Go over all the earth, and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost; and command that they hold all the precepts which I have taught you."

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

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

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

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