Part 21

Now said the expounder Gregory, that it came to his mind, how the Jews cried out concerning Christ, when he was fastened on the cross. They said, "If he be the king of Israel, then let him now descend from the cross, and we will believe in him." If he had then descended from the cross, and would not have borne their mockery, he had certainly not given us any example of his patience: but he remained a while, and bare their mockery, and had patience. But he who would not break from the cross, arose from the sepulchre. A greater miracle it was, that he arose from death, than that he living should have broken from the cross. A greater miracle it was, that he brake death in pieces, through his resurrection, than that he should have preserved his life by descending from the cross. But when they saw that he descended not from the cross, for their mockery, but thereon awaited death, they believed that he was vanquished and his name extinguished: but it so fell out, that from death his name sprang forth over the whole earth. Then was their joy turned to the greatest pain; for their sorrow shall be endless.

The strong Samson betokened these things, who had enmity to the people called Philistines. Then it befell that he came to their city which was called Gaza: whereupon the Philistines were very joyful, and surrounded the city. But the strong Samson arose at midnight, and took the city gates, and bare them up on a hill, in derision of his foes. The strong Samson betokened Christ, the city of Gaza betokened hell, and the Philistines were a token of the Jewish people, who beset the sepulchre of Christ. But Samson would not go empty-handed from the city, but he {229} bare the gates up to the hill; for our Saviour Christ brake the gates of hell, and delivered Adam, and Eve, and his chosen of their kin, and joyfully from death arose, and they with him, and ascended to heaven. The wicked he left behind to eternal torments. And now is the gate of hell shut to righteous men, and ever open to the unrighteous.

Unhappy was the Jewish people, that they were so unbelieving. All creatures acknowledged their Creator, save only the Jews. Heaven acknowledged the birth of Christ; for when he was born a new star was seen. The sea acknowledged Christ, when he went with dry feet on its waves. Earth acknowledged him, when it all trembled at Christ's resurrection. The sun acknowledged him, when it was darkened at Christ's passion from mid-day to the ninth hour. The stones acknowledged him, when they burst asunder at their Creator's departure. Hell acknowledged Christ, when it let forth its captives, through the harrowing of Jesus. And yet the hardhearted Jews, through all these signs, would not incline with faith to the merciful Jesus, who will help all men who believe in him. But let us believe that God the Father was ever without beginning, and that the Son was ever begotten of the Father; for he is the Wisdom and Power through which the Father hath created all creatures; and they were all quickened by the Holy Ghost who is the Will and Love of the Father and of the Son; these three one God indivisible, existing in one Godhead, all equally powerful; for whatsoever is less and less powerful, that is not God. But the Father sent the Son for our redemption, and he alone assumed human nature, and suffered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resurrection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eternity. Amen.

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{230} DOMINICA PRIMA POST PASCA.

Cum esset sero die illo una sabbatorum: et reliqua.

"Aefter dhaes Haelendes ['ae]riste waeron his discipuli belocene on anum huse for dhaes Iudeiscan folces ['o]gan:" et reliqua.

Nu cwydh se godspellere Iohannes, thaet se Haelend worhte fela odhre tacna on gesihdhe his leorning-cnihta, the naeron gesette on Cristes b['e]c. Thas wundra sind awritene to dhi thaet ge sceolon gelyfan thaet se Haelend is Godes Sunu, and ge sceolon habban thaet ece l['i]f thurh dhone geleafan.

Nu trahtnadh se papa Gregorius dhis godspel, and cwydh, thaet gehw['a] wundradh hu se Haelend become in to his apostolum, and waeron dheah-hwaedhere dha dura belocene. Nu cwydh eft se halga Gregorius, thaet Cristes lichama com inn, beclysedum durum, sedhe weardh acenned of dham maedene Marian beclysedum innodhe. Hwilc wundor is thaet se Haelend mid ecum lichaman come inn, belocenum durum, sedhe mid deadlicum lichaman weardh acenned of beclysedum innodhe thaes maedenes?

We raedadh on dhaere bec dhe is geh['a]ten Actus Apostolorum, thaet tha heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: tha on niht com him to Godes engel, and laedde h['i] ['u]t of dham cwearterne, and st['o]d on merigen thaet cweartern faeste belocen. God maeig d['o]n ealle dhing: nu sceole we wundrian his mihte, and eac gelyfan. Thone lichaman he aeteowde to grapigenne, thone dhe he inn-brohte beclysedum durum. His lichama waes grapigendlic, and dheah-hwaedhere unbrosnigendlic; he aeteowde hine grapigendlicne and unbrosnigendlicne, fordhan dhe his lichama waes thaes ylcan gecyndes dhe he ['ae]r waes, ac waes hwaedhere theah odhres wuldres.

Se Haelend cwaedh to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and taehte, and nis nan dhing him gecweme the bidh butan sibbe ged['o]n. {232} "Swa swa min Faeder sende me swa sende ic eow. Se Faeder lufadh thone Sunu, ac dheah-hwaedhere he sende hine to dhrowunge for manna alysednysse." Crist lufode eac his apostolas, and dheah-hwaedhere ne sette he h['i] to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende h['i] geond ealne middangeard, to bodigenne fulluht and dhone geleafan dhe he sylf taehte. Tha bododon h['i] swa lange odh thaet tha dhweoran h['i] ofslogon, and h['i] ferdon sigefaeste to heora Drihtne.

Crist bleow on dha apostolas, and cwaedh, "Onfodh Haligne Gast." Tuwa com se Halga Gast ofer dha apostolas; nu ['ae]ne, and eft odhre sidhe aefter Cristes upstige. Crist ableow thone Halgan Gast ofer dha apostolas, dha-gyt wunigende on eordhan, for dhaere getacnunge, thaet aelc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft sidhdhan he to heofenum ast['a]h, he sende thone ylcan Gast on fyres h['i]we ofer dha apostolas, to dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu, and tw['a] bebodu, thaet we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwaedh, "Se dhe ne lufadh his brodhor, thone dhe h['e] gesihdh, hu maeg he lufian God, thone dhe he ne gesihdh lichamlice?" Aer dham fyrste waes se Halga Gast wunigende on dham apostolum, ac h['i] naeron to dhan swidhe onbryrde, thaet h['i] mihton swa bealdlice Godes geleafan bodian, swa swa h['i] sidhdhan mihton, thurh gife dhaes Halgan Gastes. H['i] saeton beclysede, for ['o]gan Iudeisces folces, on anum huse; ac sydhdhan h['i] waeron gefyllede mid tham Halgum Gaste, h['i] wurdon swa gehyrte, and swa cene, thaet h['i] bodedon freolice Godes naman redhum cynegum and waelreowum.

Crist cwaedh to dham apostolum, "Thaera manna synna the ge forgyfadh, thaera beodh forgifene; and dham dhe ge ofteodh tha forgifenysse, dham bidh oftogen." Thisne anweald forgeaf Crist tham apostolum and eallum bisceopum, gif h['i] hit on riht healdadh. Ac gif se bisceop dedh be his agenum willan, and wile {234} b['i]ndan thone ['u]nscyldigan, and thone scyldigan alysan, thonne forlyst h['e] dha mihte dhe him God forgeaf. Tham mannum he sceal d['o]n synna forgifenysse, the h['e] gesihdh thaet beodh onbryrde dhurh Godes gife, and tham he sceal aheardian the n['a]ne behreowsunge nabbadh heora misdaeda. Crist araerde of deadhe thone stincendan Lazarum, and thatha h['e] cucu waes, tha cwaedh h['e] to his leorning-cnihtum, "Tolysadh his bendas, thaet h['e] g['a]n maege." Tha alysdon h['i] thaes ge-edcucedan mannes bendas, the Crist araerde to life. Fordhi sceolon dha l['a]reowas dha unbindan fram heora synnum tha dhe Crist gel['i]ffaest thurh onbryrdnysse. Aelc synful man the his synna bedigladh, he lidh dead on byrgene; ac gif he his synna geandett thurh onbryrdnysse, thonne gaedh he of thaere byrgene, swa swa Lazarus dyde, thadha Crist hine arisan het: thonne sceal se lareow hine unbindan fram dham ecum w['i]te, swa swa dha apostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan thaes bisceopes cwyde, theah h['e] unscyldig sy; thylaes dhe he dhurh modignysse scyldig weordhe.

Ne getimode tham apostole Thome unforsceawodlice, thaet he ungeleafful waes Cristes aeristes, ac hit getimode thurh Godes forsceawunge; fordhan dhurh his grapunge we sind geleaffulle. Mare ['u]s fremode his tweonung thonne dhaera odhra apostola geleaffulnys; fordhan dhadha h['e] waes gebroht to geleafan mid dhaere grapunge, tha weardh seo twynung thurh thaet ['u]s aetbroden. Eadhe mihte Crist arisan of deadhe butan dolhswadhum, ac to dhi he heold tha dolhswadhu, thaet he wolde mid tham tha twynigendan getrymman. He cwaedh to Thoman, "Thu gelyfst, fordhan dhe dhu me gesawe." He geseah dhone lichaman and tha dolhswadhu, and he gelyfde thaet he waes God, sedhe araerde thone lichaman of deadhe. Swidhe blissiadh thas w['o]rd ['u]s the her aefterfiliadh, "Gesaelige beodh tha the me ne gesawon, and theah on me gelyfadh." Mid dham cwyde sind tha ealle getacnode the Crist on lichaman ne gesawon, and dheah-hwaedhere hine healdadh on heora mode thurh geleafan. Se gelyfdh sodhlice on God, sedhe mid weorcum begaedh thaet thaet h['e] {236} gelyfdh. Se dhe andet thaet h['e] God cunne, and yfele weorc begaedh, thonne widhsaecdh he God mid tham weorcum. Se geleafa the bidh butan godum weorcum, se is dead. This sind dhaera apostola word, undernimadh h['i] mid carfullum mode.

We sprecadh embe aerist. Nu sind sume men the habbadh twynunge be aeriste, and dhonne hi geseodh deadra manna b['a]n, thonne cwedhadh h['i], Hu magon dhas b['a]n beon ge-edcucode? Swilce h['i] w['i]slice sprecon! Ac we cwedhadh thaer-togeanes, thaet God is Aelmihtig, and maeg eal thaet he wile. He geworhte heofonas and eordhan and ealle gesceafta butan antimbre. Nu is gedhuht thaet him sy sumera dhinga eadhelicor to araerenne dhone deadan of dham duste, thonne him waere to wyrcenne ealle gesceafta of nahte: ac sodhlice him sind ealle dhing gelice eadhe, and n['a]n dhing earfodhe. He worhte Adam of l['a]me. Nu ne mage we asmeagan h['u] h['e] of dham l['a]me flaesc worhte, and blod b['a]n and fell, fex and naeglas. Men geseodh oft thaet of anum lytlum cyrnele cymdh micel treow, ac we ne magon geseon on tham cyrnele nadhor ne wyrtruman, ne rinde, ne b['o]gas, ne leaf: ac se God the fordhtihdh of dham cyrnele treow, and waestmas, and leaf, se ylca maeg of duste ar['ae]ran flaesc and b['a]n, sina and fex, swa swa he cwaedh on his godspelle, "Ne sceal eow beon forloren an h['ae]r of eowrum heafde."

Se apostol Paulus cwaedh, thaet we sceolon arisan of deadhe on dhaere ylde the Crist waes thadha he dhrowade, thaet is embe threo and dhritig geara. Theah cild fordhfare, odhdhe forwerod man, theah-hwaedhere h['i] cumadh to thaere ylde dhe we aer cwaedon; haefdh theah gehw['a] his agenne waestm, the he on thissum life haefde, odhdhe habban sceolde, gif he his gebide. Gif hw['a] alefed waere, odhdhe limleas on thissum life, he bidh thonne swa hit awriten is, thaet "Ealle dha the to Godes rice gebyrigadh, nabbadh nadhor ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan embe dha odhre the gew['i]tadh to dham ecum forwyrde, hwaedher h['i] alefede beon odhdhe limlease, thonne h['i] beodh on ecere susle wunigende?

Hit bidh thonne swa swa Crist cwaedh, thaet "Nan wer ne {238} wifadh, ne wif ne ceorladh, ne team ne bidh getymed, ne h['i] deadhes ne abyrigadh sidhdhan, ac beodh englum gelice, thonne h['i] mid englum wuniadh." Ne him ne lyst nanre galnysse, ne h['i] naefre sidhdhan synna ne gewyrceadh. Ne bidh thaer sorh, ne s['a]r, ne nan gedreccednys, ac bidh fulfremed sib and singal bliss, and beodh cudhe ge dha the aer cudhe waeron ge dha the uncudhe waeron, wunigende on brodhorlicre lufe mid Gode ['a] on ecnysse. Amen.

{231} THE FIRST SUNDAY AFTER EASTER.

Cum esset sero die illo una sabbatorum: et reliqua.

"After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.

Now says the evangelist John, that Jesus wrought many other miracles in the sight of his disciples, which have not been recorded in the book of Christ. These miracles are written to the end that ye may believe that Jesus is the Son of God, and that ye may have eternal life through that belief.

Now the pope Gregory, expounding this gospel, says, that everyone wonders how Jesus came in to his apostles, and yet the doors were shut. But again St. Gregory says, that Christ's body came in, the doors being closed, which was born of the Virgin Mary, of a closed womb. What wonder is it, that Jesus with an everlasting body came in, the doors being closed, who with a mortal body was born of the closed womb of the virgin?

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 God's angel came to them, and led them out of the prison, and on the morrow the prison stood fast shut up. God 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 God 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 God and men. But we should learn in men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, 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 God'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 God 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 God gave him. To those men he shall grant forgiveness of sins, whom he sees that they are stimulated by God'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 God; 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 God, 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 God, who by works practises that which he believes. He who acknowledges that {237} he knows God, and performs evil works, denies God 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 God 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 God 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 God'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 God ever to eternity. Amen.

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DOMINICA II. POST PASCA.

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

This godspel, the n['u] geraed waes, cwydh, thaet se Haelend cwaede be him sylfum, "Ic eom g['o]d hyrde: se g['o]da hyrde syldh his agen l['i]f for his sceapum. Se hyra, sedhe nis riht hyrde, he gesihdh thone wulf cuman, and he forlaet dha sc['e]p and flyhdh; and se wulf sum gelaecdh and dha odhre tostencdh," et reliqua.

Crist is go['o]d gecyndelice, and sodhlice nis nan dhing g['o]d butan Gode anum. Gif aenig gesceaft is g['o]d, thonne is seo g['o]dnys of dham Scyppende, sedhe is healice g['o]d. He cwaedh, "Se g['o]da hyrde syldh his agen l['i]f for his sceapum." Ure Alysend is se g['o]da hyrde, and we cristene men sind his sc['e]p, and he sealde his agen l['i]f for ure alysednysse. He dyde swa swa he manede, and mid tham he geswutelode hwaet he bebead. G['o]d hyrde waes Petrus, and g['o]d waes Paulus, and g['o]de waeron dha apostoli, dhe hyra l['i]f sealdon for Godes folce and for rihtum geleafan; ac heora g['o]dnys waes of dham heafde, thaet is Crist, dhe is heora heafod, and h['i] sind his lima.

Aelc bisceop and aelc l['a]reow is to hyrde gesett Godes folce, thaet h['i] sceolon thaet folc widh dhone wulf gescyldan. Se wulf {240} is deofol, the syrwdh ymbe Godes geladhunge, and cepdh hu he mage cristenra manna sawla mid leahtrum ford['o]n. Thonne sceal se hyrde, thaet is se bisceop odhdhe odher l['a]reow, widhstandan tham redhan wulfe mid l['a]re and mid gebedum. Mid lare he sceal him taecan, thaet hi cunnon hwaet deofol taechdh mannum to forwyrde, and hwaet God beb['y]t to gehealdenne, for begeate thaes ecan lifes. He sceal him fore-gebiddan, thaet God gehealde tha str['a]ngan, and gehaele dha untruman. Se bidh to str['a]ngum geteald, sethe widhstent deofles lare; se bidh untrum, sedhe on leahtrum fyldh. Ac se l['a]reow bidh unscyldig, gif he thaet folc mid lare gewissadh, and him widh God gedhingadh. Tha twa dhing he sceal dham folce d['o]n, and eac mid his agenum odhrum gehelpan; and gif hit swa get['i]madh, his agen l['i]f syllan for dhaes folces hreddinge.

"Se hyra flihdh thonne he dhone wulf gesihdh." Se is hyra and na hyrde, sedhe bidh begripen on woruld-dhingum, and lufadh thone wurdhmynt and dha ateorigendlican edlean, and naefdh inweardlice lufe to Godes sceapum. He cepdh thaera sceatta, and blissadh on dham wurdhmynte, and haefdh his mede for dhisum life, and bidh bescyred thaere ecan mede. Nast dhu hw['a] bidh hyra, hw['a] hyrde, aerdham dhe se wulf cume; ac se wulf geswuteladh mid hwilcum mode he gymde thaera sceapa. Se wulf cymdh to dham sceapum, and sume h['e] abitt, sume h['e] tostencdh, thonne se redha deofol tihdh tha cristenan men, sume to forl['i]gre, sume h['e] ontent to gytsunge, sume h['e] araerdh to modignysse, sume h['e] thurh graman totwaemdh, and mid mislicum costnungum gastlice ofslihdh. Ac se hyra ne bidh nadhor ne mid ware ne mid lufe astyred, ac flyhdh, fordhan the h['e] smeadh embe dha woruldlican hydhdha, and l['ae]t to gymeleaste thaere sceapa lyre. Ne flyhdh he na mid lichaman, ac mid mode. He flyhdh, fordhan the h['e] geseh unrihtwisnysse and suwade. H['e] flyhdh fordhan dhe he is hyra, and n['a] hyrde, swilce hit swa gecweden sy, Ne maeg se standan ongean fraecednyssa thaera sceapa, sedhe ne gymdh thaera sceapa mid lufe, ac {242} tyladh his sylfes; thaet is thaet h['e] lufadh tha eordhlican gestreon, and na Godes folc.