Part 48
But some of those holy spirits, who continued with their Creator, come sent to us, and announce future things. Some of them, by God's direction, work signs and frequently miracles in the world. Some of them are chiefs set over other angels for the fulfilment of the divine mysteries. Through some God establishes and decides his dooms. Some are so closely associated with God, that no others are between them, and they are then burning in so much greater love, as they more clearly behold the brightness of God. Now is this day piously hallowed to these angels, and also to those holy men, who through great excellences have thriven to God from the beginning of the world. Of these were first the patriarchs, religious and glorious men in their lives, the fathers of the prophets, whose memory shall not be forgotten, and their names shall last for ever, because they were acceptable to God through faith, and righteousness, and obedience. These were followed by the chosen company of prophets: they held speech with God, and to them he manifested his secrets, and enlightened them with the grace of the Holy Ghost, so that they knew the things to come, and announced them in prophetic song. Verily the chosen prophets by many signs and foretokens were in their lives illustrious. They healed the sickness of men, and the bodies of dead men they raised to life. They also, for the people's perversity, withdrew the showers of heaven, and again in mercy permitted them. They bewailed the people's sins, and their punishment prevented on themselves. Christ's humanity, and his passion, and resurrection, and ascension, and the great doom, instructed by the Holy Ghost, they prophesied.
In the New Testament John the Baptist stept forth, who {543} with prophecy preached the advent of Christ, and also with his finger pointed him out. "Among the children of women there hath arisen no greater man than is John the Baptist." With these champions of God accords the twelvefold number of Christ's apostles, whom he himself chose for his disciples, and instructed them in right belief and true doctrine, and set them as teachers to all nations, so that the sound of their preaching went over all the earth, and their words came to the boundaries of the whole world. To these twelve apostles said the Almighty Jesus, "Ye are the light of the world: let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Ye are my friends, and I make known unto you whatsoever I have heard from my Father." Verily the Lord gave power to his twelve apostles to work the same wonders which he himself performed in the world. And whatsoever they bind on earth, that shall be bound in heaven; and whatsoever they unbind on earth, that shall be unbound in heaven. He also promised them with a true promise, that at the great doom they shall be sitting on twelve judgement-seats, to judge all men who have ever received life in the body.
After the apostolic company we honour the steadfast band of God's martyrs, who through divers torments courageously imitated the passion of Christ, and through martyrdom passed to the realm on high. Some of them were slain with weapons, some burned in flame, others beaten with scourges, others transfixed with stakes, some slain on the cross, some sunk in the wide sea, others flayed alive, others torn with iron claws, some overwhelmed with stones, some afflicted with winterly cold, some slain by hunger, some with hands and feet cut off, as a spectacle to people, for their faith and the holy name of Jesus Christ. These are the triumphant friends of God, who despised the behests of those criminal princes, and now they are glory-crowned with the triumph {545} of their sufferings in eternal joy. They might be slain bodily, but they could not by any torments be turned from God. Their hope was filled with immortality, though before men they were tormented. They were for a short time afflicted, and lastingly comforted, for God tried them as gold in a furnace, and he found them worthy of him, and as holy offerings received them into his heavenly kingdom.
After the persecution of the cruel kings and princes had ceased, in the peaceful condition of God's church, there were holy priests thriving to God, who with true doctrine and holy examples ever inclined the men of the people to God. Their minds were pure, and filled with cleanness, and with clean hands they served God Almighty at his altar, celebrating the holy mystery of Christ's body and his blood. They likewise offered themselves a living sacrifice to God, without blemish or admixture of perverse work. They delivered God's doctrine to their followers, as an imperishable revenue, and with chastisement, and prayer, and great care inclined them to the way of life, and for no awe of the world refrained from preaching God's law; and though they felt not the sword's edge, yet, through the merits of their lives, are they not deprived of martyrdom, for martyrdom is not effected by bloodshed only, but also by abstinence from sins, and by the observance of God's commandments.
This is followed by the life and extraordinary knowledge of anchorites. These dwelling in the waste, trampled with stern mind and rigid life on worldly delicacies and luxuries. They fled from the sight and praise of worldly men, and, crouching in miserable caves or huts, associated with beasts, accustomed to angelic speeches, were shining in great wonders. To the blind they gave sight, gait to the halt, hearing to the deaf, speech to the dumb. Devils they overcame and drove away, and through God's might raised the dead. The book which is called Vitae Patrum speaks manifoldly {547} concerning the lives of these anchorites, and also of common monks, and says that there were many thousands of them living wonderfully everywhere in the deserts and in monasteries, but yet especially in Egypt. Some of them lived on fruit and herbs, some by their own labour, some were served by angels, some by birds, until angels afterwards by an easy death bore them to God.
O thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost, maiden before conception, maiden in conception, maiden after conception, great is thy glory on this festival among the beforesaid saints; because through thy pure childbirth holiness and heavenly honours came to them all. We speak of the heavenly queen, as is usual, according to her womanhood, yet all the faithful church confidently sing of her, that she is exalted and raised above the hosts of angels to the glorious throne. Of no other saints is it said, that any of them is raised above the hosts of angels, but of Mary alone. She manifested by her example the heavenly life on earth, for maidenhood is of all virtues queen, and the associate of the heavenly angels. The example and footsteps of this maiden were followed by an innumerable body of persons in maidenhood, living in purity, renouncing marriage, attaching themselves to the heavenly bridegroom Christ with steadfast mind and holy converse, and with wide garments, to that degree, that very many of them suffered martyrdom for maidenhood, and so with twofold victory went glorious to the heavenly dwelling-places.
To all these beforesaid saints, that is, angels and God's chosen men, is the honour of this day celebrated in the faithful church, in honour to them and in aid to us, that we, through their intercession, may be with them associated. May the merciful Lord grant us this, who redeemed them all and us with his precious blood from the devil's thraldom. We should, on this great festival, complete, with holy prayers {549} and hymns, whatsoever we on other festivals of the whole circuit of the year have, through human weakness, less perfectly performed, and carefully cogitate that we may come to the eternal festival.
GOSPEL.
Videns Jesus turbas ascendit in montem: et reliqua.
The holy gospel, that has just now been read before you, accords greatly with this festival, for it sets forth in order the eight beatitudes, which have brought the holy to heavenly honours.
Matthew wrote in this day's gospel, that Jesus at a certain time "saw a great multitude following him; then he went up on a mount. When he sat his disciples approached him, and he opened his mouth, and taught them, thus saying, Blessed are the spiritual poor," etc.
The wise Augustine expounded this gospel, and said, that the mount which Jesus ascended betokens the high commandments of true Righteousness: the less commandments were appointed for the Jewish folk. One God, nevertheless, appointed, through his holy prophets, the less commandments to the Jewish nation, which was yet bound by fear; and he appointed, through his own Son, the greater commandments for the christian folk, whom he with true love came to redeem. He taught sitting: that belongs to the dignity of teachership. His disciples approached him, that they might be nearer bodily, who with mind approached to his commandments. Jesus opened his mouth. Verily he opened his mouth to the evangelic lore, who in the old law was wont to open the mouths of the prophets. Yet the opening of his mouth betokens the deep speech which he then drew forth. He said, "Blessed are the spiritual poor, for of them is the kingdom of heaven." Who are the spiritual poor but the humble, who have awe of God, and have no {551} arrogance? Awe of God is the beginning of wisdom, and pride is the beginning of every sin. Many are poor through indigence, and not in their spirit, because they desire to have much. There are also other poor, not through indigence but in spirit, because they are, according to the apostolic saying, "As having nought and possessing all things." In this way Abraham was poor, and Jacob, and David, who, raised on his throne, showed himself poor in spirit, thus saying, "I truly am poor and needy." The proud rich are not needy through indigence nor in spirit, for they are enriched with possessions and swelled up in mind. Poor through indigence and in spirit are those perfect monks, who for God so completely forsake all things, that they will not have their own bodies in their power, but live by direction of their ghostly teacher; and therefore as much as they here for God continue in indigence, so much will they be hereafter enriched in the glory to come.
"Blessed are the meek, for they shall possess the land." They are meek and gentle, who withstand not the evil, but with their goodness overcome the evil: they shall have the land of which the psalmist spake, "Lord, thou art my hope: be my portion in the earth of the living." The earth of the living is the stability of the eternal country, in which the soul rests as the body does on earth. That country is the rest and life of the chosen saints.
"Blessed are they who mourn, for they shall be comforted." They are not blessed who mourn for calamities or losses of transitory comforts; but they are blessed who bewail their sins, for the Holy Ghost will comfort them, who grants forgiveness of all sins, who is called Paraclete, that is Comforter, because he comforts the hearts of the penitent by his grace.
"Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirsty {553} after righteousness who joyfully hears God's commandments and more joyfully by works fulfils them: he will then be filled with the meat of which the Lord spake, "My meat is, that I work my Father's will, that is righteousness." Then may he say with the psalmist, "Lord, I will appear with righteousness in thy sight, and I shall be filled, then will thy glory be manifested."
"Blessed are the merciful, for they shall get mercy." Blessed are they who help miserable men through mercy, for they shall be so rewarded that they themselves shall be redeemed from misery.
"Blessed are the clean of heart, for they shall see God himself." Foolish are they who desire to see God with fleshly eyes, when he will be seen with the heart; but it is to be cleansed from sins, that it may see God. So as earthly light cannot be seen but with clean eyes, so also God cannot be seen but with a clean heart.
"Blessed are the peaceful, for they shall be called children of God." In peace there is perfectness where nothing thwarts: therefore are the peaceful children of God, because nothing in them is adverse to God. Peaceful are they in themselves, who order all the perturbations of their mind with reason, and govern their fleshly desires so that they are themselves God's kingdom. This is the peace which is given on earth to those men who are of good will. God our Father is peaceful; verily therefore it befitteth the children to imitate their Father.
"Blessed are they who suffer persecution for righteousness, for theirs is the kingdom of heaven." Many are they who suffer persecution for divers causes, so as murderers do, and robbers and all criminals; but to them persecution leads to no beatitude; but the persecution only which is suffered for righteousness leads to everlasting beatitude. The persecution of perverse men is not to be dreaded, but rather {555} to be patiently borne, as the Lord said to his disciples, "Fear not those who slay your body, for they cannot slay your soul, but dread God, who can fordo both soul and body in hell-torment." Yet should we not irritate the perverse to persecute us, but rather, if they be provoked, still them with righteousness. But if they will not cease from persecution, better will it be for us to suffer persecution than to forsake the right.
Eight beatitudes are set forth in this gospel; but there is yet one sentence remaining, which seems as though it were the ninth step, but it truly belongs to the eighth beatitude, for they both speak of persecution for righteousness and for Christ. The eight beatitudes belong to all believing men, and the last sentence, though it was particularly said to the apostles, belongs also to all members of Christ, for it is not the ninth, but follows the eighth beatitude, as we before said. Jesus said, "Blessed are ye when men curse you, and persecute you, and lying speak every evil against you for me." He will be blessed and happy who for Christ suffers malediction and insults from false hypocrites, because false malediction becomes a blessed benediction to the righteous.
"Rejoice and be glad, for your meed is manifold in heaven." It befits the faithful to glory in tribulations, for tribulation works patience, and patience trial, and trial hope. But hope is never confounded, because the love of God is poured into our hearts, by the Holy Ghost who is given to us. Of this spake the apostle James, "O ye my brothers, hope for yourselves every bliss, when ye are in divers temptations, for the trial of your faith is much more precious than gold which has been tried by fire." Again, holy writ says, "Vessels of clay are tried in a furnace, and righteous men in the affliction of their temptation." Of these said Jesus also {557} in another place to his disciples, "If this world hate you, know ye that it hated me before you; and if they persecuted me, then will they also persecute you." Christ himself was slain by impious men, and so also his disciples and martyrs; and all those who desire to live religiously in the faithful church shall suffer persecution, either from the invisible devil or from visible impious limbs of the devil: but these transitory persecutions or tribulations we should with joy undergo for Christ's name, because he has thus promised to all the patient, "Exult and rejoice, behold your meed is manifold in heaven."
We might more elaborately expound this holy text, according to the interpretation of Augustine, but we doubt whether ye can accurately judge of greater deepness therein; but let us with inward heart pray to the Almighty Ruler, who has gladdened us to-day with the manifold celebration of all his saints, that he grant us abundance of his mercy through their manifold intercessions, so that we ever in their sight may rejoice with them, as we now with transitory service honour them.
Be glory and praise to Jesus Christ, who is the beginning and end, Creator and Redeemer of all saints, with Father and with Holy Ghost, ever to eternity. Amen.
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IX. K[=L]. D[=EC].
NATALE S[=CI] CLEMENTIS MARTYRIS.
Menn dha leofostan, eower geleafa bidh the trumra, gif ge gehyradh be Godes halgum, h['u] hi thaet heofonlice rice geearnodon; and ge magon dhe cudhlicor to him clypian, gif heora lifes drohtnunga eow thurh l['a]reowa bodunge cudhe beodh.
Thes halga wer Clemens, the we on dhisum andweardan {558} freols-daege wurdhiadh, waes thaes eadigan Petres apostoles leorning-cniht. Tha waes he dheonde on gastlicere l['a]re and gecneordnysse to dhan swidhe, thaet se apostol Petrus hine geceas to papan Romaniscre dheode aefter his daege, and ['ae]r his dhrowunge hine to papan geh['a]dode, and on his biscop-setle gesette, to dhi thaet he dhaera cristenra manna gymene haefde. H['e] geh['a]dode twegen biscopas ['ae]r dhan, Linum et Cletum, ac h['e] ne sette na h['i] on his setle, swa swa h['e] dyde thisne halgan wer, the we to-daeg wurdhiadh. Hwaet dha, Clemens aefter Petres dhrowunge gedheah on faegernysse g['o]ddra dheawa, swa thaet he gecweme waes Iudeiscum, and haedhenum, and cristenum samod. Tham haedhenum leodum he gelicode, fordhan dhe he mid hospe heora godas ne gebysmrode, ac mid b['o]clicum gesceade him geswutelode hwaet h['i] waeron, and hwaer acennede tha dhe h['i] him to godum wurdhodon, and heora drohtnunge and geendunge mid swutelum sedhungum gewissode; and cwaedh, thaet h['i] sylfe eadhelice mihton to Godes miltsunge becuman, gif h['i] fram heora dwollicum biggengum eallunga gecyrdon. Iudeiscre dheode hylde he begeat, fordhan the he sodhlice gesedhde thaet heora fordhfaederas Godes frynd gec['i]gede waeron, and him God halige ['ae] sette to heora lifes rihtinge; and cwaedh, thaet h['i] fyrmeste on Godes gecorennysse waeron, gif h['i] mid geleafan his bebodum gehyrsumodon. Fram cristenum he waes swidhost gelufod, fordhan dhe he gehwilce eardas namcudhlice on gemynde haefde, and tha wanspedigan cristenan dhaera earda ne gedhafode thaet h['i] openre waedlunge underdheodde wurdon, ac mid daeghwomlicere bodunge h['e] gem['a]node tha rican and tha spedigan, thaet hi dhaera cristenra waedlunge mid heora spedum gefrefrodon, the-laes dhe h['i] dhurh haedhenra manna gifa besmitene wurdon.
And Dionisius, Godes cydhere, sedhe thurh Paules Apostoles l['a]re and t['a]cna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on dham timan fram Greclande to dham halgan papan Clementem, Petres aeftergencgan, and he hine mid micclum wurdhmynte underfeng, and for arwurdhnysse {560} his halgan lifes him cudhlice tol['e]t, and mid lufe geheold. Eft aefter fyrste cwaedh se eadiga Clemens to dham halgan were Dionisium, "Si dhe forgyfen miht to gebindenne and to alysenne, swa swa me is; and thu far to dhaera Francena rice, and boda him godspel and heofonan rices wuldor." Dionisius tha weardh his haesum gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid micclum wundrum to dhan swidhe thaet tha redhan haedhenan, swa hradhe swa hi hine gesawon, odhdhe h['i] feallende his f['e]t gesohton, him and Gode gehyrsumigende, odhdhe gif heora hwylc dhwyrode, thonne weardh se mid swa micelre fyrhte fornumen, thaet h['e] dhaerrihte his andweardnysse forfleah. Weardh dha geb['i]ged eal Francena rice to Godes geleafan, thurh bodunge and wundra thaes eadigan weres Dionisii; and h['e] eac sume his geferan to Ispanian gesende, thaet hi dham leodscipe lifes word gecyddon.
Hwaet dha, Clemens Romana papa weardh gewreht to dham casere Traianum, for dham micclan cristendome the he gehwaer on his rice araerde. Tha sende se casere Traianus gewritu ongean, thaet se halga papa Clemens to haedhengylde gebugan sceolde, odhdhe hine mann asende ofer s['ae] on wraecsidh to sumum westene, on tham the cristene menn for geleafan fordemde wraecsidhedon. Thaes caseres h['ae]s weardh tha fordhgencge, and swa micele gife foresceawode se Aelmihtiga God Clemente, thaet se haedhena dema his sidh mid wope bemaende, thus cwedhende, "Se God the dhu wurdhast gefrefrige dhe, and fultumige on dhinum wraecsidhe." And het dha hine to scipe l['ae]dan, and ealle his neoda foresceawian, the h['e] to bigwiste habban mihte. Weardh dha thaet scip gefylled mid cristenum mannum, the thone halgan papan forl['ae]tan noldon.
Thadha h['e] to dham westene becom, tha gemette he dhaer m['a] thonne twa dhusend cristenra manna, the mid langsumere genydherunge to marmst['a]n-gedelfe gesette waeron, the his tocymes micclum faegnodon, mid anre stemne cwedhende, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces {562} and weorces." Thadha h['e] mid tihtendlicum wordum heora gew['ae]htan m['o]d getrymde and gefrefrode, dha geaxode h['e] thaet h['i] daeghwomlice ofer six mila him waeter on heora exlum gefetton. Dha cwaedh se eadiga biscop, "Uton biddan mid faestum geleafan Drihten Haelend, thaet h['e] us his andetterum dha aeddran his wyllspringes gehendor geopenige, thaet we on his wel-daedum blission." Thadha dhis gebed gefylled waes, tha beheold se biscop on aelce healfe, and geseah dha on tha swidhran healfe an hw['i]t lamb standan, the b['i]cnode mid his swydhran f['e]t, swilce hit tha waeter-aeddran geswutelian wolde. Dha undergeat Clemens thaes lambes geb['i]cnunge, and cwaedh, "Geopeniadh thas eordhan on thyssere stowe thaer dhaer thaet lamb to-geb['i]cnode." His geferan dha his haese gefyldon, and thaerrihte aet dham forman gedelfe swegde ['u]t ormaete wyllspring, and mid micclum streame fordh-yrnende waes. Hwaet h['i] ealle dha micclum blissodon, and Gode dhancodon heora geswinces lisse. Tha waes se cwyde gefylled, the h['i] on dhaes biscopes to-cyme gecwaedon, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces."
Dhis wundor dha asprang geond tha gehendan scira, and h['i] ealle thone halgan biscop mid arwurdhnysse geneosodon, biddende thaet h['e] h['i] mid his l['a]re getrymde. He dha hi ealle to Godes geleafan geb['i]gde, and binnan feawum dagum thaer fif hund manna gefullode; and wurdon dha fela cyrcan gehwaer araerede, and deofolgild toworpene; swa thaet binnan anes geares fyrste naes gemet haedhengild geond hund-teontig mila neawiste.
Tha gel['a]mp hit thaet sume dha haedhenan wurdon mid ['a]ndan getyrigde, and heora aerende to dham casere asendon, and him cyddon thaet his folc eall endemes astyred waere, and eallunga fram his biggencgum gecyrred, thurh Clementem dhaera cristenra biscop. Tha weardh se haethena casere Traianus mycclum astyred, and asende aenne waelhreowne heretogan, his nama waes Aufidianus, se mid mislicum witum fela cristenra manna acwealde, thaet he thone halgan biscop mid tham geleaffullan {564} folce adylegian sceolde. Se arleasa cwellere dha, Aufidianus, dhadha he ne mihte mid n['a]num theowracan dha cristenan geegsian, fordhan dhe hi ealle samod blissigende to martyrdome onetton, tha forl['e]t he thaet folc, and dhone biscop aenne to tham haedhengylde genydde; ac dhadha he geseah thaet h['e] nateshwon hine geb['i]gan ne mihte, tha cwaedh he to his underdheoddum, "Laedadh hine to middere s['ae], and getigadh aenne ancran to his swuran, and ascufadh hine ['u]t on middan thaere dypan." Hit weardh tha ged['o]n be h['ae]se thaes waelhreowan cwelleres, and micel menigu thaera cristenra st['o]d on thaere s['ae]-strande, wepende and biddende thone Aelmihtigan, the s['ae] and eordhan gesceop, thaet h['i] moston his halige l['i]c mid heora dhenungum behwurfan.