Part 51

Hwaet dha, Egeas hine gebealh, and het sceofan thone apostol on sweartum cwearterne. Thaer com dha micel menigu ealre dhaere scire to dham cwearterne, and woldon Egeam acwellan, {592} and alaedan dhone apostol of dham cwearterne. Dha cwaedh Andreas to ealre dhaere menigu, "Mine gebrodhra, ne astyrige ge dhone stillan Drihten to aenigre yrsunge mid eowerum anginne. Ure Haelend waes bel['ae]wed, and he haefde gedhyld: he ne fl['a]t ne ne hrymde, ne n['a]n mann his stemne on straetum ne gehyrde. Habbadh eow nu stilnysse and sibbe, and ne hremmadh minne martyrdom, ac swidhor gearciadh eow sylfe swa swa Godes cempan, thaet ge mid ['u]nforhtum m['o]de ealle dheowracan and lichamlice wita dhurh gedhyld oferswydhon. Gif aenig ['o]ga is to ondraedenne, thonne is se to ondraedenne the naenne ende naefdh. Witodlice mannes ege is smice gel['i]c, and hraedlice, thonne h['e] astyred bidh, fordwindh. Tha s['a]rnyssa on dhyssere worulde odhdhe h['i] sind leohte and acumenlice, odhdhe h['i] sind swaere, and hraedlice dha sawle ['u]t adraefadh. Tha s['a]rnyssa dhe on dhaere towerdan worulde yfelum gegearcode synd, tha beodh ece; dhaer bidh daeghwomlice w['o]p, and wanung, and heofung, and endeleas cwylming, to dham on['e]t Egeas unforwandodlice. Beodh swydhor gearwe to dham thaet ge dhurh hwilwendlice gedreccednysse becumon to dham ecum gefean, thaer ge symle blissiadh, blowende and mid Criste rixigende."

Thadha se apostol dhyllice word tham folce geond ealle tha niht laerde, dha on daegrede sende Egeas to dham cwearterne, and het him laedan to thone halgan apostol, and cwaedh, "Ic wende thaet thu on nihtlicere smeagunge sceoldest dhin m['o]d fram dwaesnysse awendan, and geswican dhaere herunge thines Cristes, thaet dhu mihtest mid ['u]s lifes gefean brucan. Dyslic bidh thaet man sylfwilles to rode gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, "Blisse ic maeg mid the habban, gif dhu on Crist gelyfst, and dhine deofolgild forlaetst. Crist me sende to dhyssere scire, on dhaere ic him gestrynde unlytel folc." Egeas cwaedh, "Fordhi ic dhreatige dhe to ura goda offrunge, thaet dhis folc dhe dhu bepaehtest forleton dha idelnysse dhinre l['a]re, thaet h['i] urum godum geoffrian magon dhancwurdhe onsaegednysse. Ne bel['a]f n['a]n ceaster on eallum dhisum earde, on dhaere the naeron ure goda templa forlaetene, {594} and nu sceal eft beon ge-edstadhelod ura goda biggeng dhurh dhe, thaet h['i] magon beon [on] dhe gegladode, and dhu on urum freondscipe beon mage. Gif dhu this nelt, dhonne scealt dhu, for ware ura goda, mislice wita dhrowian, and sydhdhan on rode-gealgan, dhe dhu herodest, hangigende ateorian." Se apostol him andwyrde, "Thu deadhes bearn, geh['y]r me, and dhu ceaf, ecum ontendnyssum gegearcod, geh['y]r me, Godes dheowan, and Haelendes Cristes apostol. Odh this ic spraec dhe lidhelice to, thaet thu mid gesceade dhone sodhan geleafan oncneowe; ac nu dhu dhurhwunast on dhinre sceamleaste, and wenst thaet ic sceole for dhinum dheowracum forhtian. Swa hwaet swa dhe is gedhuht gyt m['a]re on tintregum asmea. Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on tintregum mid andetnysse thurhwunige."

Tha h['e]t se redha cwellere hine astreccan, and hine seofon sidhon beswingan; het hine sydhdhan araeran, and cwaedh him to, "Andreas, geh['y]r me, and awend thinne r['ae]d for agotennysse thines blodes. Gif dhu swa ne dest, ic do thaet thu losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes dheowa, and ic sceal his rode sigor swidhor wiscan dhonne ondraedan. Thu sodhlice miht aetberstan tham ecum cwylmingum the dhe synd gemynte, gif dhu on Crist gelyfst, sydhdhan dhu mine anraednysse af['a]ndast. Ic me ondraede thin forwyrd, and ic for minre dhrowunge ne eom gedrefed. Min dhrowung geendadh on ['a]num daege, odhdhe on twam, odhdhe be dham maestan on thrim; sodhlice dhin cwylming ne maeg binnon dhusend geara to ende gecuman. Fordhi, earming, ne ge['y]c dhu swidhor thine yrmdha, and ne onael dhu dhe sylfum thaet ece fyr."

Hwaet dha, Egeas ge['ae]byligd h['e]t hine ah['o]n on rode-hencgene, and bebead dham cwellerum thaet h['i] hine mid widhdhum handum and fotum on thaere rode gebundon, thaet he langlice dhrowian sceolde. Tha ['a]rn thaet cristen folc togeanes dham cwellerum dhe hine to thaere rode laeddon, clypigende and cwedhende, {596} "Hwaet haefdh thes rihtwisa mann and Godes freond gefremod, thaet h['e] rode-hengene wyrdhe sy?" Andreas sodhlice baed thaet folc thaet h['i] his dhrowunge ne geletton. Eode him mid blidhum mode faegnigende, and thaet folc l['ae]rende. He ofseah dha feorran dha rode the him gegearcod waes, and clypode mid micelre stemne, dhus cwedhende, "H['a]l sy dhu, r['o]d, the on Cristes lichaman gehalgod waere, and mid his limum gefraetwod, swa swa mid meregrotum. Thu haefdest eordhlicne ege, aerdhan dhe ure Drihten the astige; nu dhu haefst heofonlice lufe, and byst astigen for behate. Orsorh and blissigende ic cume to dhe, swa thaet dhu me blissigende underf['o], dhaes leorning-cniht dhe on dhe hangode, fordhan dhe ic the symle lufode, and ic gewilnode dhe to ymbclyppenne. Eala dhu g['o]de rod, the wlite and faegernysse of Drihtnes lymum underfenge, dhu waere gefyrn gewilnod and carfullice gelufod, butan to-forlaetennysse gesoht, and nu aet nextan minum wilnigendum mode gegearcod. Onfoh me fram mannum, and ag['i]f me minum L['a]reowe, thaet he dhurh dhe me underfo, sedhe thurh dhe me alysde."

Aefter dhisum wordum he hine unscrydde, and tham cwellerum his gew['ae]da betaehte. H['i] dha genealaehton, and hine on dhaere rode ah['o]fon, and ealne his lichaman mid stearcum widhdhum, swa swa him beboden waes, gewridhon. Thaer stodon dha m['a] thonne twentig dhusend manna mid Egeas bredher, samod clypigende, "Unriht wisdom, thaet se halga wer swa dhrowode." Se halga Andreas sodhlice of dhaere rode gehyrte dhaera geleaffulra manna m['o]d, tihtende to hwilwendlicum gedhylde, secgende thaet theos sceorte throwung nis to widhmetenne tham ecan edleane.

Tha betwux dhisum eode eall thaet folc to Egeas botle, ealle samod clypigende and cwedhende, thaet swa halig wer hangian ne sceolde; sidefull mann, and mid theawum gefraetwod, aedhele l['a]reow, arfaest and ged['e]fe, gesceadwis and s['y]fre ne sceolde swa dhrowian, ac sceolde beon alysed lybbende of dhaere rode; fordhan dhe he ne geswicdh sodh to bodigenne, nu twegen dagas cucu hangigende. Hwaet dha, Egeas him ondred dha menigu, {598} and beh['e]t thaet h['e] wolde hine alysan, swa swa h['i] gewilnodon, and eode fordh mid. Tha befr['a]n se apostol, mid tham dhe he hine geseah, "Hwaet nu, Egeas, hw['i] come dhu to us? Gif dhu wylt gelyfan gyt on dhone Haelend, the bidh gemiltsod, swa swa ic dhe beh['e]t. Gif dhu to dhi come thaet thu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo minne sodhan Cyning; ic stande on his gesihdhe to him me gebiddende. Dhin me ofhrywdh, and thinre yrmdhe, fordhan dhe th['i]n andbidadh thaet ['e]ce forwyrd. Efst nu, earming, tha hw['i]le dhe dhu aenig dhing miht, dhe-laes dhe dhu wille thonne dhe forwyrned bidh." Tha woldon hi hine alysan, ac heora handa astifedon, swa hw['a] swa hreopode tha rode mid handum. Tha clypode se apostol to Haelendum Criste mid ormaetre stemne, thus biddende, "Min g['o]da L['a]reow, ne l['ae]t dhu me alysan, buton thu underf['o] aer minne gast."

Aefter dhisum wordum weardh gesewen leoht micel of heofonum faerlice cumende to dham apostole, and hine ealne ymbsce['a]n, swa thaet mennisce eagan hine ne mihton ges['e]on, for dham heofonlican leohte dhe hine befeng. Thaet leoht dhurhwunode swa for nean ane tide, and Andreas ageaf his gast on dham leohte, and ferde to Criste samod mid tham leoman, tham is ['a] wuldor geond ealle woruld.

Egeas weardh gelaeht fram atelicum deofle hamwerd be wege, aerdhan dhe h['e] to h['u]se come, and h['e] dhearle awedde, aworpen to eordhan on manna gesihdhe the him mid eodon. He gew['a]t dha of worulde waelhreow to helle, and his brodhor heold thaes halgan Andreas l['i]c mid micelre arwurdhnysse, thaet h['e] aetwindan moste. Swa micel ['o]ga asprang ofer eallum dham mennisce, thaet dhaer n['a]n ne bel['a]f dhe ne gelyfde on God.

Thas dhrowunge awriton thaere dheode preostas and dha ylcan diaconas dhe hit eal gesawon, dhy-laes the hwam twynige thyssere gereccednysse. Uton nu biddan dhone Aelmihtigan Wealdend, thaet his eadiga apostol ure dhingere beo, swa swa h['e] wunode his geladhunge bydel. Sy dham Metodan Drihtne wurthmynt and l['o]f ['a] on ecnysse. Amen we cwedhadh.

NOVEMBER XXX.

THE NATIVITY OF ST. ANDREW THE APOSTLE.

Ambulans Jesus juxta mare Galileae: et reliqua.

Christ on a time went along the Galilean sea, and saw two brothers, Simon, who was called Peter, and his brother Andrew, etc.

As they before with a net had fished on the sea waves, so Christ caused them afterwards by his heavenly lore to fish for the souls of men; for they withdrew the people from fleshly lusts, and from worldly errors to the stability of the earth of the living, that is, to the eternal country, of which the prophet, through God's Spirit, said, "I will send my fishers, and they shall fish for them; my hunters, and they shall hunt them from every down and from every hill." Fishers and uneducated men the Lord chose to him for disciples, and so instructed them, that their lore excelled all worldly wisdom, and they by their preaching inclined emperors and {579} kings to the true faith. If Jesus had chosen at first eloquent teachers, and sent worldly philosophers, and the like to preach, then would it have appeared as if the true faith had not sprung up through God's might, but from worldly eloquence. He chose fishers ere he chose emperors, because it is better that the emperor, when he comes to Rome, cast aside his crown, and kneel at the fisher's memorial, than that the fisher kneel at the emperor's memorial. Emperors he chose, but yet he ranked the indigent fisher before the rich emperor. Afterwards he chose the wealthy; but it would have appeared as if they had been chosen for their possessions, if he had not previously chosen the needy. He then chose worldly philosophers, but they would have waxed proud, had he not before chosen the uneducated fishers.

Consider now how the Lord took glory away from mankind, that he might give them glory. He took from us our vain glory, that he might give us the eternal. Thou shalt not glory in thyself, but, as the apostle said, "Let him who glorieth glory in God."

Peter and Andrew, by Christ's behest, straightways left their nets, and followed him. They had not yet seen him work any wonders, nor had they yet heard from his mouth of the meed of everlasting reward, and yet, after the utterance of one command, they forgot that which they had. Many of God's miracles we have heard of and also seen; by many stripes we are oftentimes afflicted, and by manifold asperities of threats terrified, and yet we despise God's behest, and will not follow him to the way of life. Now he sits in heaven, clothed with the humanity which he fetched in this life, and admonishes us of our conversion, that we constantly cleanse our lives from sins, and direct them by his commandments. He has wholly subjected the necks of nations to his yoke, he has prostrated the glory of the world, and by frequent destructions manifests the approach of his rigid doom, and, nevertheless, our proud mind will not {581} voluntarily forsake that which it loses daily by compulsion. My brothers, what excuse can we use at his doom, now that we will not turn from this present love of the world, through his commandments, nor are we corrected by his stripes.

It is to be expected that one of you in his still thoughts say to himself, What did the brothers, Peter and Andrew, leave, who had almost nothing? but in this case we should rather consider their desire than their possession. Much he leaves who holds nothing for himself. Verily we hold our possessions with great love, and the things which we have not we seek with infinite desire. Peter and Andrew left much, when both of them wholly left the will to have, and renounced their own lusts. Some man will now say, I would imitate the apostles, who despised all worldly things, but I have no possessions to leave. But God beholds the man's heart, and not his possessions. He reckons not what great riches we spend in gifts to him, but observes with how great desire we offer to him our gifts. Behold now these holy chapmen, Peter and Andrew, with their nets and ship bought for themselves everlasting life.

God's kingdom has no price of worth, but is priced according to a man's property. The kingdom of heaven was given to these beforesaid brothers for their net and ship, and afterwards to the rich Zacchaeus for the half part of his possessions, and to a widow for one farthing, and to a man for a drink of water. I imagine that these words will not be quite clear to you, if we do not explain them to you more openly. "Zacchaeus was a rich man, and had observed the Saviour's course, and would see who he was; but he could not for the many that went with him, because he was short of stature. He then ran before Jesus, and ascended a tree, that he might see him. Christ then looked up towards the rich man, and said, Zacchaeus, descend quickly, for it seemeth good to me that I now to-day enter thy dwelling. Zacchaeus then swiftly alighted from the tree, and received him {583} rejoicing." When Zacchaeus had invited Christ, he stood before him, and unhesitatingly said to him, "Lord, behold I distribute the half part of my goods to the poor, and whatsoever I have robbed by fraud, that I am willing to compensate fourfold." The Lord said to him, "Now to-day is salvation accomplished to this household, for he is Abraham's offspring. I come to seek and to save that which was lost among mankind." Thus had Zacchaeus bought the kingdom of heaven with the half part of his possessions: the other part he held to the end that he might indemnify those fourfold whom he had unjustly bereaved.

Again, "At a time Jesus sat within the temple at Jerusalem, before the treasury, and beheld how the folk cast their alms into the treasury, and the many rich brought great things. Then came there a poor widow, and offered to God one farthing. The Lord then said to his disciples, I say unto you in sooth, that this poor widow hath brought a greater gift than any of these rich men. They all gave that part of their riches which seemed good unto them, but this widow hath offered all her substance with bountiful mind." Thus had the poor widow bought eternal life with a little money, that is, with one farthing.

Jesus said in some place to his apostles, "Verily I say unto you, Whosoever giveth cold water to drink to one thirsty man of those who believe in me, his meed shall not be lost." My brothers, consider now with how trifling value God's kingdom is bought, and how precious it is to possess. The purchase may not be augmented for any treasure, but it will be priced to every man according to his own property.

We read that at Christ's birth heavenly angels were seen above the born child, and that they with great delight sung this hymn, "Gloria in excelsis Deo, and in terra pax hominibus bonae voluntatis:" that is in our tongue, "Be glory to God in the highest, and on earth peace to those men who are of good will." No gift is so acceptable to God as good {585} will. If any one cannot obtain the means of offering a visible gift to God, let him offer an invisible one, that is, good will, which incomparably excels earthly treasures. What is good will but goodness, so that he grieves for another man's misfortune and rejoices in his prosperity; loves his friend not for the world, but for good; to bear with his foe with love, to command to no one that which he likes not himself, to help his neighbour's need according to his power, and to be willing beyond his power? What is any gift in comparison with this will, when the soul offers itself to God on the altar of its heart? Of this said the psalmist, "In me sunt, Deus, vota tua, quae reddam laudationes tibi:" "God Almighty, in me are thy promises, which I will pay through praises." As if he had openly said, Though I have not outward gifts to offer unto thee, yet will I find in myself that which I may lay on the altar of thy praise; for thou livest not by our gift, but thou art more gladdened by the offering of our hearts. This offering cannot be in the heart which is occupied with covetousness or envy, for they are adverse to good will, and as soon as they touch the mind, the good will departs: therefore the holy preachers would desire nothing in this world with covetousness, nor have any separate possessions, to the end that they might without envy inwardly love each other.

Verily the prophet Isaiah saw the apostles to come, when, through the Spirit of God he said, "Who are these that here fly as clouds, and as doves to their windows?" The prophet saw them despising earthly possession, and with their minds approaching to heaven, and abounding in the words of life, in wonders shining, and called them doves, and flying clouds. Our windows are our eyes, through which our soul beholds whatsoever it desires without. A dove is a meek animal, and a stranger to the bitterness of gall. Verily the holy apostles were as doves at their windows, when they {587} desired nothing in this world, but they meekly beheld all things, and were not drawn by desire of any rapine to that which they beheld without. He who by rapine desires the things that he beholds with his eyes without, is a kite, not a dove at his windows.

We have now in part run over the exposition of this gospel, now we will say to you the signification of the names of those four apostles, whom Christ first chose. Simon is interpreted _obedient_, and Peter _acknowledging_, Andrew _bold_, James is interpreted _withering_, and John _God's grace_: this signification every christian man should certainly hold in his life. Peter was called Simon before his conversion, but Christ called him Peter, which signifies _acknowledging_, because he acknowledged Christ with true belief, when he said, "Thou art Christ, the Son of the living God." Undoubtedly he who rightly acknowledges God, and obeys him, holds in his life the signification of these two names. If he boldly, for the name of God, endures hardship, and manfully withstands the temptations of the devil, then fulfils he in his conduct the signification of Andrew, which is interpreted _bold_. James is called _withering_, and he is truly withering, who with prudence withers his fleshly vices, and the instigation of the devil. John is interpreted _God's grace_. He is aptly called God's grace, who obtains the grace of God through good deserts, to the end that he may zealously fulfil his commandments.

PASSION OF THE SAME.

The apostle Andrew, after Christ's passion, went to the land which is called Achaia, and there preached the faith of the Lord, and the redemption of the world through his passion. Then Aegeas, a cruel judge, would suppress his preaching, and force the christians to idolatrous worship. Andrew said {589} to him, "It were fitting, now thou art a judge of men, that thou shouldest know thy Judge who is in heaven, and worship him, who is the true God, and turn thy mind from the false gods." Aegeas answered him, "Art thou Andrew, who castest down the temples of our gods, and instigatest this people to the vain doctrine which the Roman senators have rejected, and ordered to be suppressed?" Andrew answered him, "The Roman senators know not yet God's truth, how the Son of God came to men, and taught that these idols which ye worship are not gods, but are the worst devils, foes of mankind, who teach men how they may exasperate the Almighty God, and he then forsakes them, and the devil deludes them so long, until they depart from their bodies guilty and naked, bearing nothing with them but sins alone." Aegeas said, "These are idle words; for when your Jesus preached these words, the Jews fastened him on a cross." Andrew answered him, "O, if thou wouldst know the mystery of the holy cross, with what discerning love the Prince of mankind received the cross for our re-establishment, not compelled, but of his own will." Aegeas said, "How sayest thou of his own will, when he was betrayed, and at the prayer of the Jews was crucified by the soldiers of the governor?" Andrew answered, "For this reason I said of his own will, because I was together with him when he was betrayed by his disciple, and he before his passion foretold it to us, and that on the third day he would arise from death: he said that he had power to give his soul, and power to receive it again." Aegeas said, "I wonder that thou, a sagacious man, wilt follow this doctrine, let it have been as it might, of his own will or by compulsion, that he was fastened on a cross." Andrew answered him, "Great is the mystery of the cross, which I will disclose to thee, if thou wilt hear me." Aegeas said, "It cannot truly be called a mystery, but a punishment." Andrew said, "That same punishment thou wilt understand to be the mystery of the {591} renovation of mankind, if thou wilt patiently hear me." Aegeas answered, "I will hear thee patiently, but if thou obeyest me not, thou shalt receive the same mystery of the cross in thyself." Andrew answered him, "If I feared the cross, then would I not preach the glory of the cross." Aegeas said, "Thy witless speech preaches the punishment of the cross as a glory, because through audacity thou dreadest not the punishment of death." Andrew answered, "Not through audacity, but through faith I dread not the punishment of death. The death of righteous men is precious, and the death of sinful men is execrable." Aegeas said, "Unless thou offerest gifts to our almighty gods, on the same cross which thou praisest I will order thee afflicted to be fastened." Andrew said to him, "Daily I offer my gift to the Almighty God, who alone is the true God. Not flesh of lowing oxen, or blood of bucks, but I offer daily on the altar of the holy cross the undefiled lamb, and it continues sound and living after all folk have eaten its flesh, and drunk its blood." Aegeas asked, "How can that so be?" Andrew answered him, "If thou wilt learn how that can be, take a disciple's form, that thou mayest learn this mystery." Aegeas said, "I will with torments extort from thee an insight into this matter." The holy apostle answered, "I wonder greatly at thee, how thou art turned to such great folly, that thou imaginest that for torments I will disclose to thee the divine mystery. Thou hast heard the mystery of the holy offering; now, if thou believest that Christ, the Son of God, who was hanged on a cross, is true God, then will I disclose to thee how the lamb continues sound and undefiled in its kingdom, after it is offered, and its flesh eaten, and its blood drunken. But if thou wilt not believe, thou wilt never come to an insight of this truth."