Part 52

Hereupon Aegeas was wroth, and ordered the apostle to be thrust into a swart prison. There came then a great multitude of all the province to the prison, and would slay Aegeas, {593} and lead the apostle from the prison. Then said Andrew to all the multitude, "My brothers, excite not the peaceful Lord to any anger with your design. Our Saviour was betrayed, and he had patience: he strove not, nor cried, nor did any man hear his voice in the streets. Have now quiet and peace, and hinder not my martyrdom, but rather prepare yourselves, as God's soldiers, that ye with fearless mind may overcome all threats and bodily torments by patience. If any terror is to be dreaded, then is that to be dreaded which has no end. Verily awe of man is like smoke, and quickly, when it is agitated, vanishes. The pains in this world are either light and bearable, or they are heavy, and quickly drive out the soul. The pains which in the world to come are prepared for the evil, will be eternal; there will be daily weeping, and wailing, and groaning, and endless torment, to which Aegeas fearlessly hastens. Be rather ready, that through transitory tribulation ye may come to the eternal joy, where ye will ever rejoice, blooming and reigning with Christ."

When the apostle had through all the night taught the folk in such words, Aegeas sent to the prison at dawn, and ordered the holy apostle to be led to him, and said, "I weened that thou in nightly meditation wouldst turn thy mind from folly, and cease from the praise of thy Christ, that thou mightest with us enjoy the delights of life. It is foolish that a man should hurry wilfully to the cross, and send himself to torments." Andrew answered, "Joy I may have with thee, if thou wilt believe in Christ and abandon thy idolatry. Christ sent me to this province, in which I have gained him no little folk." Aegeas said, "Therefore do I force thee to offer to our gods, that this folk, whom thou hast deceived, may forsake the vanity of thy lore, that they may offer to our gods a grateful sacrifice. Not a city has remained in all this country in which the temples of our gods have not been forsaken, {595} and now the worship of our gods shall be again established through thee, that they may be gladdened in thee, and that thou mayst be in our friendship. If thou wilt not this, then shalt thou, for the security of our gods, suffer divers torments, and afterwards perish, hanging on the cross which thou hast praised." The apostle answered him, "Thou child of death, hear me, and thou chaff, prepared for everlasting kindling, hear me, God's servant, and apostle of Jesus Christ. Until now I have spoken to thee meekly, that thou with reason mightest acknowledge the true belief; but now thou persistest in thy shamelessness, and weenest that I shall fear for thy threats. Devise whatsoever appears to thee yet greater in torments. By so much the more acceptable I shall be to my King by as much as I for his name shall with profession continue in torments."

Then the cruel murderer ordered him to be stretched out, and scourged seven times; he afterwards ordered him to be raised, and said to him, "Andrew, hear me, and change thy resolve for the shedding of thy blood. If thou doest not so, I will cause thee to perish on the cross." The apostle answered, "I am Christ's servant, and I shall rather wish than dread the triumph of his cross. But thou mayst escape from the eternal torments that are designed for thee, if thou wilt believe in Christ, after thou shalt have tried my steadfastness. I dread thy destruction, and for my suffering I am not afflicted. My suffering will end in one day, or in two, or at most in three; but thy torment cannot come to an end within a thousand years. Therefore, miserable, increase not more thy miseries, and kindle not for thyself the everlasting fire."

Hereupon Aegeas exasperated ordered him to be hanged on a cross, and commanded the executioners to bind him on the cross with withies hands and feet, that he might slowly suffer. Then the christian folk ran towards the executioners who led him to the cross, crying and saying, "What has this {597} righteous man and friend of God perpetrated, that he is worthy of the cross?" But Andrew besought the folk not to hinder his suffering. He went with them rejoicing blithe of mind, and instructing the folk. He saw then from afar the cross which was prepared for him, and cried with a loud voice, thus saying, "Hail be to thee, cross, which wast hallowed by the body of Christ, and with his limbs adorned as with pearls. Thou hadst earthly awe before our Lord ascended thee; now thou hast heavenly love, and art ascended for promise. Cheerful and rejoicing I come to thee, that thou mayst joyfully receive me the disciple of him who hung on thee, for I have ever loved thee, and I have desired to embrace thee. O thou good cross, which didst receive beauty and fairness from the limbs of the Lord, thou hast been of old desired and carefully loved, without intermission sought by, and now at last prepared for my longing mind. Receive me from men, and give me to my Teacher, that he through thee receive me, who through thee hath redeemed me."

After these words he unclothed himself, and delivered his weeds to the executioners. They then approached, and raised him on the cross, and bound all his body with strong withies, as they had been commanded. There stood more than twenty thousand men with Aegeas's brother, together crying, "Unjust wisdom, that the holy man should thus suffer." But the holy Andrew from the cross cheered the minds of those faithful men, stimulating them to temporary patience, saying that this short suffering is not to be compared with the everlasting reward.

Then in the meanwhile all the folk went to the house of Aegeas, all crying together and saying, that so holy a man ought not to hang; a man strict of conduct, adorned with pure morals, a noble teacher, pious and meek, discreet and sober, ought not so to suffer, but should be loosed living from the cross; for he ceases not from preaching truth, now hanging two days alive. Hereupon Aegeas feared the multitude, and {599} promised that he would release him as they desired, and went forth with them. Then the apostle, when he saw them, asked, "How now, Aegeas, why comest thou to us? If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised thee. If thou comest to release me, I will not be released hence living. Now I already see my true King; I stand in his sight praying to him. For thee and thy misery I grieve, for eternal perdition awaits thee. Hasten now, wretch, while thou canst do anything, lest thou desire when it is forbidden thee." They would then release him, but their hands stiffened, whosoever touched the cross with hands. Then the apostle, with loudest voice, cried to Jesus Christ, thus praying, "My good Master, let me not be released, but do thou first receive my spirit."

After these words a great light was seen suddenly coming from heaven to the apostle, and illumined him all around, so that human eyes might not see him for the heavenly light that surrounded him. The light continued nearly an hour, and Andrew gave up his ghost in that light, and went to Christ together with that beam, to whom is ever glory throughout all the world.

Aegeas was seized by the horrid devil on the way homeward, before he came to his house, and he became exceedingly frantic, being cast to the earth in the sight of the men who went with him. He then departed from the world bloodthirsty to hell, and his brother held the corpse of the holy Andrew with great reverence, that he might enwrap it. So great awe sprang up over all that people, that not one there remained who believed not in God.

The priests of that nation, and the same deacons who saw it all, recorded this passion, lest any one should doubt concerning this narrative. Let us now pray to the Almighty Ruler, that his apostle may be our intercessor, as he had been the preacher of his church. Be to the Lord Creator honour and praise ever to eternity. Amen we say.

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{600} DOMINICA PRIMA IN ADUENTUM DOMINI.

Thyses daeges thenung, and dhyssere tide maerdh sprecadh embe Godes to-cyme. Theos t['i]d odh midne winter is gecweden, ADUENTUS DOMINI, thaet is DRIHTNES TO-CYME. His to-cyme is his menniscnys. He com to us dhadha he genam ure gecynd to his Aelmihtigan Godcundnysse, to dhi thaet h['e] us fram deofles anwealde alysde.

Nu stent se gewuna on Godes geladhunge, thaet ealle Godes dheowan on cyrclicum dhenungum, aegdher ge on halgum raedingum ge on gedremum lofsangum, dhaera witegena gyddunga singallice on thyssere tide reccadh. Tha witegan, thurh Godes Gast, witegodon Cristes to-cyme dhurh menniscnysse, and be dham manega bec setton, dha dhe we nu oferraedadh aet Godes dheowdome aetforan his gebyrd-tide, him to wurdhmynte, thaet he ['u]s swa mildheortlice geneosian wolde. Crist com on dham timan to mancynne gesewenlice, ac he bidh aefre ungesewenlice mid his gecorenum theowum, swa swa he sylf beh['e]t, thus cwedhende, "Efne ic beo mid eow eallum dagum, odh thissere worulde gefyllednysse." Mid dhisum wordum he geswutelode thaet aefre beodh, odh middangeardes geendunge, him gecorene menn, dhe thaes wyrdhe beodh thaet h['i] Godes wununge mid him habban moton.

Tha halgan witegan witegodon aegdher ge dhone aerran to-cyme on dhaere acennednysse, and eac dhone aeftran aet dham micclum dome. We eac, Godes dheowas, getrymmadh urne geleafan mid thyssere tide thenungum, fordhan dhe we on urum lofsangum geandettadh ure alysednysse thurh his aerran to-cyme, and we ['u]s sylfe m['a]niadh thaet we on his aeftran to-cyme gearwe beon, thaet we moton fram dham dome him folgian to dham ecan l['i]fe, swa swa h['e] us beh['e]t. Be dhyssere tide maersunge spraec se apostol Paulus on dhyssere pistol-raedinge to Romaniscum leodum, and eac to eallum geleaffullum mannum, thus m['a]nigende, "Mine gebrodhra, wite ge thaet nu is tima ['u]s of slaepe {602} to arisenne: ure h['ae]l is gehendre thonne we gelyfdon. Seo niht gew['a]t, and se daeg genealaehte. Uton awurpan dheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on daege arwurdhlice faron; na on oferaetum and druncennyssum, na on forliger-beddum and unclaennyssum, na on geflite and ['a]ndan; ac beodh ymbscrydde thurh Drihten Haelend Crist."

Se apostol ['u]s awrehte thaet we of slaepe ure asolcennysse and ungeleaffulnysse aet sumon saele arison, swa swa ge on dhyssere andwerdan r['ae]dinge gehyrdon. "Mine gebrodhra, wite ge thaet nu is tima ['u]s of slaepe to arisenne." Witodlice ne gedafenadh ['u]s thaet we symle hnesce beon on urum geleafan, swa swa dhas merwan cild, ac we sceolon onettan to fulfremedre gedhincdhe, thurh gehealdsumnysse Godes beboda. We sceolon asceacan dhone sleacan sl['ae]p us fram, and deofles weorc forl['ae]tan, and g['a]n on leohte, thaet is, on godum weorcum. Gefyrn scean leoht ingehydes geond eordhan ymbhwyrft, and forwel menige scinadh on sodhfaestnysse wege, tha dhe faradh dhurh godspellic sidhfaet to dhaes ecan lifes gefean. Efne nu "ure hael is gehendre thonne we gelyfdon." Thurh dheonde ingehyd and g['o]dne willan, anum gehwilcum is hael gehendre dhonne him waere dhadha h['e] aet fruman gelyfde, and fordhi h['e] sceal symle gedheon on daeghwomlicere gecnyrdnysse, swa swa se sealm-sc['o]p cwaedh be Godes gecorenum, "Tha halgan faradh fram mihte to mihte."

Eac is gehwilcum men his endenexta daeg near and near; and se gemaenelica d['o]m daeghwomlice genealaehdh, on dham underfehdh anra gehwilc be dham dhe h['e] geearnode on lichaman, swa g['o]d swa yfel. Uton fordhi aelc yfel forfleon, and g['o]d be ure mihte gefremman, thy-l['ae]s dhe we dhonne willon dhonne we ne magon, and we dhonne fyrstes biddon dhonne us se deadh to fordhsidhe geneadadh. "Seo niht gew['a]t, and se daeg genealaehte." H['e]r asette se apostol niht for dhaere ealdan nytennysse, dhe rixode geond ealne middangeard ['ae]r Cristes to-cyme; ac he toscoc dha dwollican nytennysse dhurh onlihtinge his {604} andwerdnysse, swa swa se beorhta daeg todraefdh tha dimlican theostru dhaere sweartan nihte. Deofol is eac niht gecweden, and Crist daeg, sedhe us mildheortlice fram deofles dheostrum alysde, and us forgeaf leoht ingehydes and sodhfaestnysse. "Uton awurpan theostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on daege arwurdhlice faron." Uton awurpan dhurh andetnysse and behreowsunge tha fordhgewitenan yfelu, and uton heonon-fordh stranglice widhstandan deofles tihtingum, swa swa se ylca apostol on odhre stowe his underdheoddan m['a]node, "Widhstandadh tham deofle, and he flihdh fram eow; genealaecadh Gode, and he genealaehdh to eow." Leohtes waepna synd rihtwisnysse weorc and sodhfaestnysse. Mid dham waepnum we sceolon beon ymbscrydde, swa thaet we on daege arwurdhlice faron. Swa swa daeges leoht forwyrndh gehwilcne to gefremmenne thaet thaet seo niht gedhafadh, swa eac sodhfaestnysse ingehyd, thaet is, gedhoht ures Drihtnes willan, ['u]s ne gedhafadh m['a]ndaeda to gefremmenne.

Symle we beodh fram Gode gesewene, aegdher ge widhutan ge widhinnan; thi sceal eac gehw['a] sedhe ford['e]med beon nele eallunga warnian thaet h['e] Godes beboda ne forg['ae]ge, na on ofer['ae]tum and druncennyssum. We sceolon habban gastlice gereordunge, swa swa se ylca apostol dhisum wordum taehte, "Thonne ge eow to gereorde gaderiadh, haebbe eower gehwilc halwende l['a]re on mudhe, and sealm-boc on handa." Druncennys is cwylmbaere dhing, and galnysse antimber. Salomon cwaedh, "Ne bidh n['a]n dhing digle thaer dhaer druncennys rixadh." On odhre stowe beweop se ylca apostol ungemetegodra manna l['i]f, dhus cwedhende, "Heora w['a]mb is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on forliger-beddum and on unclaennyssum, ac beo arwyrdhe sinscipe betwux gelyfedum mannum, swa thaet furdhon n['a]n forliger ne unclaennyss ne sy genemned on Godes geladhunge; na on geflite and ['a]ndan. Crist cwaedh be gesibsumum mannum, thaet hi sind Godes bearn g['e]cigede, and witodlice dha geflitfullan sind deofles lyma. Se yfela secdh symle ceaste, and {606} waelhreaw engel bidh asend togeanes him. Anda is derigendlic leahter, and aefre bidh se nidhfulla wunigende on gedrefednysse, fordhan dhe se ['a]nda ablent his m['o]d, and aelcere gastlicere blisse benaemdh. Thurh ['a]ndan bepaehte se deofol thone frumsceapenan mann, and se nidhfulla is thaera deofla daelnimend. Seo sodhe sibb afligdh ungedhwaernysse, and dhaes modes digelnysse onliht, and witodlice se ['a]nda gemenigfylt yrsunge.

Se apostol beleac thisne pistol mid thisum wordum, "Ac beodh ymbscrydde dhurh Drihten Haelend Crist." Ealle dha dhe on Criste beodh gefullode, h['i] beodh mid Criste ymbscrydde, gif hi dhone cristendom mid rihtwisnysse weorcum geglengadh. Dhas gewaedu awr['a]t se ylca apostol swutellicor on odhre stowe, dhus cwedhende, "Ymbscrydadh eow, swa swa Godes gecorenan, mid mildheortnysse and mid welwillendnysse, mid eadmodnysse, mid gemetfaestnysse, mid gedhylde, and habbadh eow, toforan eallum dhingum, dha sodhan lufe, seodhe is b['e]nd ealra fulfremednyssa; and Cristes sib blissige on eowrum heortum, on dhaere ge sind gec['i]gede on anum lichaman. Beodh thancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum wisdome taecende and tihtende eow betwynan, on sealmsangum and gastlicum l['o]fsangum, singende mid gife Godes on eowrum heortum. Swa hwaet swa ge dodh on worde odhdhe on weorce, dodh symle on Drihtnes naman, thancigende dham Aelmihtigan Faeder dhurh his Bearn, the mid him symle on ['a]nnysse thaes Halgan Gastes wunadh."

Uton fordhi us gearcian mid thisum foresaedum reafum, be dhaes apostoles mynegunge, thaet we to dhaere wundorlican gebyrd-tide ures Drihtnes mid freolslicere dhenunge becumon, tham sy wuldor and l['o]f ['a] on ecnysse. Amen.

{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.

The service of this day, and the celebration of this tide speak concerning God's advent. This tide until midwinter is called ADVENTUS DOMINI, that is THE LORD'S COMING. His advent is his humanity. He came to us when he took our nature to his Almighty Godhead, to the end that he might redeem us from the power of the devil.

The custom now stands in God's church, that all God's servants in the church-services, both in holy readings and in harmonious hymns, constantly at this tide recite the songs of the prophets. The prophets, through the Spirit of God, prophesied Christ's advent through humanity, and of that composed many books, which we now read over at God's service before his birth-tide, to his honour, for that he would so mercifully visit us. Christ came at that time to mankind visibly, but he is ever invisibly with his chosen servants, as he himself promised, thus saying, "Lo I will be with you on all days until the consummation of this world." By these words he manifested that there will ever be, until the ending of the world, men chosen to him, who will be worthy that with him they may have habitation with God.

The holy prophets prophesied both the first advent at the birth, and also the latter at the great doom. We also, God's servants, confirm our faith with the services of this tide, because we in our hymns confess our redemption through his first advent, and we admonish ourselves to be ready on his latter advent, that we may from that doom follow him to everlasting life, as he has promised us. Of the celebration of this tide the apostle Paul, in this epistle to the Roman people, and also to all believing men, spake, thus admonishing, "My brothers, know ye that it is now time for us to arise from {603} sleep: our salvation is nearer than we believed. The night is departed, and the day has approached. Let us cast away works of darkness, and be invested with weapons of light, so that we by day may go honestly; not in gluttony and drunkenness, not in adulteries and uncleannesses, not in strife and envy; but be invested by the Lord Jesus Christ."

The apostle has excited us to arise at some time from the sleep of our sluggishness and disbelief, as ye in this present lesson have heard. "My brothers, know ye that it is now time for us to arise from sleep." Verily it befits us not to be always delicate in our faith, as a tender child, but we should hasten to perfect excellence through the observance of God's commandments. We should shake sluggish sleep from us, and forsake the devil's works, and go in the light, that is, in good works. Of old the light of knowledge shone over the circumference of earth, and very many shine in the way of truth, who go through the evangelic path to the joy of everlasting life. Lo now "our salvation is nearer than we believed." Through increasing knowledge and good will, salvation is nearer to every one than it was to him when he at first believed, and therefore he should ever increase in daily diligence, as the psalmist said of God's chosen, "The holy go from virtue to virtue."

Also to every man is his last day nearer and nearer; and the common doom approaches daily, at which every one will receive according to what he has merited in body, whether good or evil. Let us then flee from every evil, and do good according to our power, lest we be willing when we cannot, and pray for time when death compels us to depart. "The night is departed, and the day has approached." Here the apostle has placed night for the old ignorance, which reigned through all the world before Christ's advent; but he scattered the erroneous ignorance by the illumination of his {605} presence, as the bright day drives away the dim darkness of the swart night. The devil is also called night, and Christ day, who has mercifully released us from the devil's darkness, and given us the light of knowledge and truth. "Let us cast away works of darkness, and be invested with weapons of light, so that we by day may go honestly." Let us by confession and repentance cast away the forthgone evils, and let us henceforth strongly withstand the instigations of the devil, as the same apostle in another place exhorted his followers, "Withstand the devil, and he will flee from you; draw near unto God, and he will draw near unto you." The weapons of light are works of righteousness and truth. With those weapons we should be invested, so that we by day may go honestly. As the light of day forbids everyone to perpetrate that which the night allows, so also the knowledge of truth, that is, the thought of our Lord's will, allows us not to perpetrate deeds of wickedness.

We are ever seen by God, both without and within; therefore should everyone who wills not to be condemned especially take care that he transgress not God's commandments, either by gluttony or drunkenness. We should have ghostly refection, as the same apostle taught in these words, "When ye gather yourselves to refection, let each of you have salutary lore in mouth, and psalm-book in hand." Drunkenness is a death-bearing thing, and the material of libidinousness. Solomon said, "Nothing is secret where drunkenness reigns." In another place the same apostle bewailed the life of intemperate men, thus saying, "Their belly is their God, and their end is perdition, and their glory in pollution." Not in adulteries and uncleannesses, but let there be honourable union between believing persons, so that at least no adultery nor uncleanness be named in God's church; not in strife and envy. Christ said of peaceful men, that they are called children of God; and verily the strifeful are limbs of the devil. The evil ever seeks contention, and a cruel angel will {607} be sent against him. Envy is a pernicious vice, and ever will the envious be continuing in affliction, because envy blinds his mind and deprives it of every ghostly bliss. Through envy the devil deceived the first-created man, and the envious is a participator with the devils. True peace drives away discord, and enlightens the darkness of the mind, and envy certainly multiplies anger.

The apostle closed this epistle with these words, "But be invested by the Lord Jesus Christ." All those who are baptized in Christ are invested with Christ, if they adorn their christianity with works of righteousness. Of these weeds the same apostle wrote more plainly in another place, thus saying, "Clothe yourselves, as God's chosen, with mercy and with benevolence, with humility, with moderation, with patience, and have, before all things, true love, which is the bond of all perfections; and let Christ's peace rejoice in your hearts, in which ye are called in one body. Be thankful, and let God's word dwell among you abundantly, in all wisdom teaching and stimulating among yourselves, in psalms and ghostly hymns, singing with God's grace in your hearts. Whatsoever ye do in word or in work, do it ever in the name of the Lord, thanking the Almighty Father through his Son, who with him ever continueth in unity of the Holy Ghost."

Let us then prepare ourselves with these before-said garments, according to the apostle's admonition, that we may come to the wonderful birth-tide of our Lord with solemn service, to whom be glory and praise ever to eternity. Amen.

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{608} DOMINICA II. IN ADUENTUM DOMINI.

Erunt signa in sole et luna et stellis: et reliqua.

Se Godspellere Lucas awr['a]t on dhisum daegdherlican godspelle, thaet ure Drihten waes sprecende thisum wordum to his leorning-cnihtum, be dham t['a]cnum dhe ['ae]r thyssere worulde geendunge gelimpadh. Drihten cwaedh, "T['a]cna gewurdhadh on sunnan, and on m['o]nan, and on steorrum, and on eordhan bidh theoda ofdhryccednyss:" et reliqua.