Missus est Gabrihel Angelas: et reliqua.

Missus est Gabrihel Angelus: et reliqua.

IN DOMINICA PALMARUM. FOR PALM SUNDAY.
Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem Oliueti: et reliqua. Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem Oliveti: et reliqua.
Cristes ðrowung wæs gerædd nu beforan ús, ac we willað eow secgan nu ǽrest hú hé com to ðære byrig Hierusalem, and genealæhte his agenum deaðe, and nolde ða þrowunge mid fleame forbugan. Christ's passion has just been read before us, but we will first say to you how he came to the city of Jerusalem, and approached his own death, and would not by flight avoid his passion.
"Se Hælend ferde to ðære byrig Hierusalem, and ðaða hé genealæhte ðære dune Oliueti, þa sende he his twegen leorning-cnihtas, þus cweðende, Gáð to ðære byrig þe eow ongean is, and ge gemétað þærrihte getígedne assan and his folan samod: untygað hí, and lædað to me:" et reliqua. "Jesus went to the city of Jerusalem, and when he approached the mount of Olives, he sent two of his disciples, thus saying, Go to the town which is before you, and ye shall straightways find an ass tied and its foal also: untie them, and lead them to me," etc.
Þam folce wearð cuð þæt se Hælend arærde lytle ær Lazarum of deaðe, seðe læg stincende feower niht on byrgene: þa comon þa togeanes Criste þe geleaffulle wæron, mid þam wurðmynte, swa we ær cwædon. Comon eac sume ða ungeleaffullan, mid nanum wurðmynte, ac mid micclum graman, swa swa Iohannes se Godspellere cwæð, Þæt "ða heafod-menn þæs folces smeadon betwux him þæt hi woldon ofslean þone Lazarum, þe Crist of deaðe awrehte; forðan ðe manega ðæs folces menn gelyfdon on þone Hælend, þurh ðæs deadan mannes ærist." We wyllað nu fon on þone traht þissere rædinge. It was known to the people that Christ a little before had raised Lazarus from death, who had lain stinking four nights in the grave: then those, who were believing, came to meet Christ with the honours which we have already mentioned. Some also who believed not came, with no honours, but with great wrath, as John the Evangelist said, That "the chief priests of the people consulted among themselves how they should slay Lazarus, whom Christ had raised from the dead; because many men of the people believed in Jesus, by reason of the dead man's rising." We will now proceed to the exposition of this text.
Þa twegen leorning-cnihtas þe Crist sende æfter þam assan, hí getacnodon þa láreowas þe God sende mancynne to lærenne. Twegen hí wæron, for ðære getacnunge þe láreow habban sceal. He sceal habban lare, þæt he mage Godes folc mid wisdome læran to rihtum geleafan, and he sceal mid godum weorcum ðam folce wel bysnian, and swa mid þam twam ðingum, þæt is mid lare and godre bysnunge þæt læwede folc gebige symle to Godes willan. The two disciples whom Christ sent after the ass betokened the teachers whom God sends to instruct mankind. They were two, because of the character which a teacher should have. He should have learning, that he may with wisdom instruct God's people in true belief, and he should, by good works, give good example to the people, and so, with those two things, that is, with learning and good example, ever incline the lay folk to God's will.
Se getígeda assa and his fola getacniað twa folc, þæt is Iudeisc and hæðen: Ic cweðe, hæðen, forði þe eal mennisc wæs ða-gyt wunigende on hæðenscipe, buton þam anum Iudeiscan folce, þe heold þa ealdan ǽ on ðam timan. Hí wæron getígede, forðan ðe eal mancyn wæs mid synnum bebunden, swa swa se witega cwæð, "Anra gehwilc manna is gewriðen mid rapum his synna." Þa sende God his apostolas and heora æftergengan to gebundenum mancynne, and het hí untígan, and to him lædan. Hú untigdon hi ðone assan and þone folan? Hí bodedon ðam folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. Þa abeah þæt folc fram deofles þeowdome to Cristes biggencum, and wæron alysede fram eallum synnum þurh þæt halige fulluht, and to Criste gelædde. The tied ass and its foal betoken two people, that is, the Jewish and the heathen: I say, heathen, because all mankind was yet continuing in heathenism, save only the Jews, who observed the old law at that time. They were tied; for all mankind was bound with sins, as the prophet said, "Every man is bound with the ropes of his sins." Then God sent his apostles and their successors to bound mankind, and bade untie, and lead them to him. How untied they the ass and the foal? They preached to the people right belief and God's commandments, and also by many miracles confirmed their preaching. The people then inclined from the service of the devil to the worship of Christ, and were freed from all sins, through holy baptism, and led to Christ.
Assa is stunt nyten, and unclæne, and toforan oðrum nytenum ungesceadwis, and byrðen-strang. Swa wæron men, ær Cristes to-cyme, stunte and unclæne, ðaða hí ðeowedon deofolgyldum and mislicum leahtrum, and bugon to þam anlicnyssum þe hi sylfe worhton, and him cwædon to, "Þu eart min God." And swa hwilce byrðene swa him deofol on-besette, þa hí bæron. Ac ðaða Crist com to mancynne, þa awende he ure stuntnysse to geráde, and ure unclænnysse to clænum ðeawum. Se getemeda assa hæfde getacnunge þæs Iudeiscan folces, þe wæs getemed under þære ealdan ǽ. Se wilda fola hæfde getacnunge ealles oðres folces, þe wæs þa-gyt hæðen and ungetemed; ac hí wurdon getemede and geleaffulle þaþa Crist sende his leorning-cnihtas geond ealne middangeard, þus cweðende, "Farað geond ealne middangeard, and lærað ealle ðeoda, and fulliað hí on naman þæs Fæder, and þæs Suna, and þæs Halgan Gastes; and beodað þæt hi healdon ealle ða beboda þe ic eow tæhte." An ass is a foolish beast, and unclean, and stupid, compared with other beasts, and strong for burthens. So were men, before Christ's advent, foolish and unclean, while they ministered to idols, and divers sins, and bowed to the images, which they themselves had wrought, and said to them, "Thou art my God." And whatsoever burthen the devil set on them they bare. But when Christ came to mankind, then turned he our foolishness to reason, and our uncleanness to pure morals. The tamed ass betokened the Jewish people, who were tamed under the old law. The wild foal betokened all other people, who were heathen and untamed; but they became tamed and believing when Christ sent his disciples over the whole earth, thus saying, "Go over all the earth, and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost; and command that they hold all the precepts which I have taught you."
Þæra assena hlaford axode, hwí hí untigdon his assan? Swa eac ða heafod-men gehwilces leodscipes woldon þwyrlice wiðcweðan Godes bodunge. Ac ðaða hí gesawon þæt þa bydelas gehældon, þurh Godes mihte, healte and blinde, and dumbum spræce forgeafon, and eac ða deadan to life arærdon, þa ne mihton hí wiðstandan þam wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwædon, "Se Hlaford behófað þæra assena, and sent hi eft ongean." Ne cwædon hí na Ure Hlaford, ne Ðin Hlaford, ac forðrihte, Hlaford; forðon ðe Crist is ealra hlaforda Hlaford, ægðer ge manna ge ealra gesceafta. Hi cwædon, "He sent hí eft ongean." We sind gemanode and gelaðode to Godes rice, ac we ne sind na genedde. Þonne we sind gelaðode, þonne sind we untigede; and ðonne we beoð forlætene to urum agenum cyre, þonne bið hit swilce we beon ongean asende. Godes myldheortnys is þæt we untigede syndon; ac gif we rihtlice lybbað, þæt bið ægðer ge Godes gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, forðan ðe ure agen cyre næfð nænne forðgang, buton he beo gefyrðrod þurh þone Ælmihtigan. The master of the asses asked, why they untied his asses? In like manner the chief men of every people would perversely oppose the preaching of God. But when they saw that the preachers, through God's might, healed the halt and the blind, and gave speech to the dumb, and also raised the dead to life, then could they not withstand those miracles, but all at last inclined to God. Christ's disciples said, "The Lord hath need of the asses, and sends for them." They did not say Our Lord, nor Thy Lord, but simply, The Lord; for Christ is Lord of all lords, both of men and of all creatures. They said, "He sends for them." We are exhorted and invited to God's kingdom, but we are not forced. When we are invited, then are we untied; and when we are left to our own election, then is it as though we are sent for. It is God's mercy that we are untied; but if we live rightly, that will be both God's grace and our own zeal. We should constantly pray for the Lord's support; seeing that our own election has no success, unless it be promoted by the Almighty.
Ne het Crist him to lædan modigne stedan mid gyldenum gerædum gefreatewodne, ac þone wacan assan he geceas him to byrðre; forðon þe he tæhte symle eadmodnysse, and ðurh hine sylfne þa bysne sealde, and ðus cwæð, "Leorniað æt me, þæt ic eom liðe and swiðe eadmod, and ge gemetað reste eowrum sawlum." Þis wæs gewitegod be Criste, and ealle ða ðing þe he dyde, ærðan þe he to men geboren wære. Christ did not command them to lead to him a proud steed adorned with golden trappings, but the mean ass he chose to bear him; for he ever taught humility, and in himself gave the example, and thus said, "Learn of me, who am meek and very humble, and ye shall find rest for your souls." This was prophesied of Christ, and all the things which he did before he was born as man.
Sión is an dún, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesihð.' Siónes dohtor is seo gelaðung geleaffulra manna, þe belimpð to ðære heofenlican Hierusalem, on þære is symle sibbe gesihð, butan ælcere sace, to ðære us gebrincð se Hælend, gif we him gelæstað. Sion is a hill, and it is interpreted, A place of contemplation; and Jerusalem, Sight of peace. The daughter of Sion is the congregation of believing men, who belong to the heavenly Jerusalem, in which is ever a sight of peace, without any strife, to which Jesus will bring us, if we follow him.
Cristes leorning-cnihtas ledon hyra reaf uppan þan assan, forðan þe hé nolde on nacedum assan ridan. Reaf getacniað rihtwisnysse weorc, swa swa se wítega cwæð, "Drihten, þine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa bið mid reafum gesadelod, ðonne se idela man bið mid wisra láreowa mynegungum and gebisnungum to Godes handa gefrætwod; and he ðonne byrð Crist, swa swa se apostol cwæð, "Ge sind gebohte mid micclum wurðe; wuldriað forði, and berað God on eowrum lichaman." God we berað on urum lichaman, forðan ðe we beoð tempel and fætels þæs Halgan Gastes, gif we us wið fule leahtras gescyldað: be ðam cwæð se ylca apostol swiðe egeslice, "Se ðe gewemð Godes tempel, God hine fordeð." Se ðe ne bið Godes tempel, he bið deofles tempel, and byrð swiðe swære byrðene on his bæce. Christ's disciples laid their garments upon the ass, because he would not ride on a naked ass. Garments betoken works of righteousness, as the prophet said, "Lord, thy priests are clothed with righteousness." The naked ass is saddled with garments, when the simple man is equipped to the hand of God with the exhortations and examples of wise instructors; and he then bears Christ, as the apostle said, "Ye are bought with great price; glorify therefore, and bear God on your bodies." We bear God on our bodies, because we are a temple and shrine of the Holy Ghost, if we guard ourselves against foul sins: of which the same apostle said very awfully, "He who defiles the temple of God, God will fordo him." He who is not a temple of God is a temple of the devil, and bears a very heavy burthen on his back.
We wyllað secgan eow sum bigspell. Ne mæg nan man hine sylfne to cynge gedon, ac þæt folc hæfð cyre to ceosenne þone to cyninge þe him sylfum licað: ac siððan he to cyninge gehalgod bið, þonne hæfð hé anweald ofer þæt folc, and hí ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man hæfð agenne cyre, ærðam þe hé syngige, hweðer hé wille filian deofles willan, oððe wiðsacan. Þonne gif hé mid deofles weorcum hine sylfne bebint, ðonne ne mæg he mid his agenre mihte hine unbindan, buton se Ælmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bið gebunden, ac þurh Godes mildheortnysse he bið unbunden, gif he ða alysednysse eft æt Gode geearnað. We will say to you a parable. No man may make himself a king, for the people have the option to choose him for king who is agreeable to them: but after that he has been hallowed as king, he has power over the people, and they may not shake his yoke from their necks. In like manner every man has his own choice, before he sins, whether he will follow the devil's will, or withstand it. Then if he bind himself with the works of the devil, he cannot by his own power unbind himself, unless the Almighty God unbind him with the strong hand of his mercy. Of his own will and his own heedlessness he is bound, but through God's mercy he will be unbound, if he afterwards merit his liberation of God.
Þæt folc ðe heora reaf wurpon under þæs assan fét, þæt sind þa martyras, þe for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi wæron on fyre forbærnde, sume on sǽ adrencte, and mid mislicum pinungum acwealde; and sealdon us bysne þæt we ne sceolon, for nanum ehtnyssum oððe earfoðnyssum, urne geleafan forlætan, and fram Criste bugan, ðe má ðe hí dydon. Menig man is cristen geteald on sibbe, þe wolde swiðe hraðe wiðsacan Criste, gif him man bude þæt man bead þam martyrum: ac his cristendom nis na herigendlic. Ac ðæs mannes cristendom is herigendlic, seðe nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for wætere, ne for hungre, ne for bendum; ac æfre hylt his geleafan mid Godes hérungum, oð his lifes ende. The people who cast their garments under the feet of the ass, are the martyrs, who for Christ's faith gave their own bodies to torments. Some were burnt in fire, some drowned in the sea, and slain with divers tortures; and gave us an example, that we should not, for any persecutions or hardships, forsake our faith, and incline from Christ, any more than they did. Many a man is accounted a christian in peace, who would very quickly deny Christ, if he were sentenced to that to which the martyrs were sentenced: but his christianity is not praiseworthy. But that man's christianity is praiseworthy, who will not, for any persecution, incline from Christ, neither for sword, nor for fire, nor for water, nor for hunger, nor for bonds; but ever holds his faith with the praises of God to his life's end.
Þa ðe ðæra treowa bogas heowon, and mid þam Cristes weig gedæfton, þæt sind þa lareowas on Godes cyrcan, þe plucciað þa cwydas ðæra apostola and heora æftergengena, and mid þam Godes folce gewisiað to Cristes geleafan, þæt hí beon gearwe to his færelde. Those who hewed branches of trees, and with them prepared Christ's way, are the teachers in God's church, who cull the sayings of the apostles and their successors, and with them direct God's people to the faith of Christ, that they may be prepared for his way.
Þæt folc ðe Criste beforan stóp, and þæt ðe him fyligde, ealle hí sungon, "Osanna Filio Dauid," þæt is on urum geðeode, "Sy hǽlo Dauides Bearne." Þa ðe Criste beforan stopon, þa sind ða heahfæderas and þa wítegan, ðe wæron ǽr Cristes flæsclicnysse; and ða ðe him bæftan eodon, þæt sind ða ðe æfter Cristes acennednysse to him gebugon, and dæghwamlice bugað: and ealle hí singað ænne lofsang; forðan ðe wé and hí ealle healdað ænne geleafan, swa swa Petrus se apostol cwæð, ðaða he spræc be ðam heahfæderum, "We gelyfað þæt we beon gehealdene þurh Cristes gife, swa swa hí." The people who walked before Christ, and those who followed him, all sung "Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those who walked before Christ, are the patriarchs and prophets, who were before Christ's incarnation; and those who went after him, are those who inclined to Christ after his birth, and daily incline to him: and all these sing one hymn; because we and they all hold one faith, as Peter the apostle said, when he spake of the patriarchs, "We believe that we shall be saved by Christ's grace, as well as they."
Hí cwædon "Dauides Bearn," forðan þe Crist is þæs mæran cyne-cynnes Dauides, æfter þære menniscnysse. Of ðam cynne wæs seo eadige Maria his modor. Hi sungon, "Gebletsod is se ðe com on Godes naman." Se Hælend com on Godes naman, forðan þe se Heofenlica Fæder hine asende ús to alysednysse; and ealle ða wundra þe hé worhte, on eallum he herede and wuldrode his Fæder naman. "Sy hælo Dauides Bearne on heahnyssum." Þæs Hælendes to-cyme and his ðrowung wæs halwendlic ægðer ge mannum ge englum; forðan ðe wé geeacniað heora werod, þe se feallenda deofol gewanode; be ðam cwæð se apostol Paulus, "Þæt sceoldon ealle heofenlice ðing and eorðlice beon ge-edstaðelode on Criste." They said, "Son of David," because Christ is, according to his human nature, of the great race of David. Of that race was the blessed Mary his mother. They sung, "Blessed is he who is come in the name of God." Jesus came in the name of God, for the Heavenly Father sent him for our redemption; and in all the miracles which he wrought, he praised and glorified his Father's name. "Hail, Son of David, in the highest." The Saviour's advent and his passion were salutary both to men and angels; because we increase their host which the fallen devil had diminished; concerning which the apostle Paul said, "That all heavenly and earthly things should be re-established in Christ."
Se Hælend wæs wunigende binnan ðam temple of ðisum dæge oð nu on ðunres-dæg, and ægðer ge mid láre ge mid wundrum þæt folc tihte to soðfæstnysse and to rihtum geleafan. Þa namon ða heafod-men ándan ongean his láre, and syrwedon mid micelre smeaunge, hu hi mihton hine to deaðe gebringan. Ne mihte se deað him genealæcan, gif he sylf nolde, ac he com to mannum to ði þæt he wolde beon gehyrsum his Fæder oð deað, and mancynn alysan fram ðam ecan deaðe mid his hwilwendlicum deaðe. Þeah-hwæðere ne nydde he na þæt Iudeisce folc to his cwale, ac deofol hí tihte to ðam weorce, and God þæt geðafode, to alysednysse ealles geleaffulles mancynnes. Jesus was staying in the temple from this day till now on Thursday, and both with doctrine and with miracles stimulated the people to truth and to right faith. Then the chief men became envious of his doctrine, and machinated with great deliberation how they might bring him to death. Death could not have approached him, if he himself had not willed it, but he came to men because he would be obedient to his Father till death, and redeem mankind from eternal death by his temporary death. Yet did he not compel the Jewish people to slay him, but the devil instigated them to the work, and God consented to it, for the redemption of all believing mankind.
We habbað oft gesæd, and gít secgað, þæt Cristes rihtwisnys is swa micel, þæt he nolde niman mancyn neadunga of ðam deofle, buton he hit forwyrhte. He hit forwyrhte ðaða he tihte þæt folc to Cristes cwale, þæs Ælmihtigan Godes; and ða þurh his unscæððigan deað wurdon we alysede fram ðam ecan deaðe, gif we us sylfe ne forpærað. Þa getimode ðam reðan deofle swa swa deð þam grædigan fisce, þe gesihð þæt ǽs, and ne gesihð ðone angel ðe on ðam æse sticað; bið þonne grædig þæs æses, and forswylcð þone angel forð mid þam æse. Swa wæs þam deofle: he geseh ða menniscnysse on Criste, and na ða godcundnysse: ða sprytte he þæt Iudeisce folc to his slege, and gefredde ða þone angel Cristes godcundnysse, þurh ða hé wæs to deaðe aceocod, and benǽmed ealles mancynnes þara ðe on God belyfað. We have often said, and yet say, that the justice of Christ is so great, that he would not forcibly have taken mankind from the devil, unless he had forfeited them. He forfeited them when he instigated the people to the slaying of Christ, the Almighty God; and then through his innocent death we were redeemed from eternal death, if we do not destroy ourselves. Then it befell the cruel devil as it does the greedy fish, which sees the bait, and sees not the hook which sticks in the bait; then is greedy after the bait and swallows up the hook with the bait. So it was with the devil: he saw the humanity in Christ, and not the divinity: he then instigated the Jewish people to slay him, and then felt the hook of Christ's divinity, by which he was choked to death, and deprived of all mankind who believe in God.
Næs na Cristes ðrowung gefremmed on þisum dæge, ac ða feower godspelleras awriton his ðrowunga on feower gesetnyssum; þa ane we rædað nu to-dæg, and ða oðre on ðisre wucan. Þa Iudei genámon hine on frige-æfen, and heoldon hine ða niht, and ðæs on merigen hí hine gefæstnodon on rode mid feower nægelum, and mid spere gewundedon. And ða embe nón-tid, þaþa hé forðferde, þa comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his líc ær æfene, on niwere ðryh, mid deorwyrðum reafum bewunden. And his líc læg on byrgene þa sæter-niht and sunnan-niht; and seo godcundnys wæs on ðære hwile on helle, and gewrað þone ealdan deofol, and him of-anam Adám, þone frumsceapenan man, and his wíf Euan, and ealle ða ðe of heora cynne Gode ǽr gecwemdon. Þa gefredde se deofol þone angel þe he ǽr grædelice forswealh. And Crist arás of deaðe on þone easterlican sunnan-dæg, þe nu bið on seofon nihtum; be ðam is gelimplicor þonne mare to reccenne þonne nu sy: ac uton nu sprecan be ðyses dæges wurðmynte. Christ's passion did not take place on this day, but the four evangelists recorded his sufferings in four narratives: one we read now to-day, and the others in this week. The Jews took him on Friday evening, and held him that night, and on the morrow fixed him on a cross with four nails, and with a spear wounded him. And then about the ninth hour, when he departed, there came two believing men, Joseph and Nicodemus, and buried his corpse before evening in a new tomb, enwrapt in precious garments. And his corpse lay in the sepulchre the Saturday night and Sunday night; and the Divinity was during that while in hell, and bound the old devil, and took from him Adam, the first-created man, and his wife Eve, and all those of their race who had before given pleasure to God. Then was the devil sensible of the hook which he had before greedily swallowed. And Christ arose from death on the Easter-Sunday, which will now be in seven days, of which it is more fitting then to speak more fully than it is now: but let us now speak of the dignity of this day.
Se gewuna stent on Godes cyrcan, þurh lareowas geset, þæt gehwær on Godes gelaðunge se sacerd bletsian sceole palm-twigu on ðisum dæge, and hí swa gebletsode ðam folce dælan; and sceolon ða Godes þeowas singan ðone lofsang, þe þæt Iudeisce folc sang togeanes Criste, þaþa he genealæhte his ðrowunge. We geeuenlæcað þam geleaffullum of ðam folce mid þisre dæde, forðan ðe hi bæron palm-twigu mid lofsange togeanes þam Hælende. Nu sceole we healdan urne palm, oðþæt se sangere onginne ðone offring-sáng, and geoffrian þonne Gode ðone palm, for ðære getacnunge. Palm getacnað syge. Sygefæst wæs Crist þaþa he ðone micclan deofol oferwann, and us generede: and we sceolon beon eac sygefæste þurh Godes mihte, swa þæt we ure unðeawas, and ealle leahtras, and ðone deofol oferwinnan, and ús mid godum weorcum geglencgan, and on ende ures lifes betæcan Gode ðone palm, þæt is, ure sige, and ðancian him georne, þæt we, ðurh his fultum, deoful oferwunnon, þæt he us beswican ne mihte. The custom exists in God's church, by its doctors established, that everywhere in God's congregation the priest should bless palm-twigs on this day, and distribute them so blessed to the people; and God's servants should then sing the hymn which the Jewish people sang before Christ, when he was approaching to his passion. We imitate the faithful of that people with this deed, for they bare palm-twigs with hymn before Jesus. Now we should hold our palm until the singer begins the offering-song, and then offer to God the palm for its betokening. Palm betokens victory. Victorious was Christ when he overcame the great devil and rescued us: and we should also be victorious through God's might, so that we overcome our evil practices, and all sins, and the devil, and adorn ourselves with good works, and at the end of our life deliver the palm to God, that is, our victory, and thank him fervently, that we, through his succour, have overcome the devil, so that he could not deceive us.
Synfulra manna deað is yfel and earmlic, forðan ðe hí farað of ðisum scortan life to ecum pinungum: and rihtwisra manna deað is deorwyrðe, forði ðonne hí geendiað ðis geswincfulle líf, þonne beoð hí gebrohte to ðam ecan life, and bið þonne swylce heora ende beo anginn; forðan ðe hí ne beoð na deade, ac beoð awende of deaðe to life. Se lichama, ðe is þære sawle reaf, anbidað þæs micclan domes; and ðeah he beo to duste formolsnod, God hine arærð, and gebrincð togædere sawle and lichaman to ðam ecan life; and bið þonne gefylled Cristes behát, ðe ðus cwæð, "Þonne scínað ða rihtwisan swa swa sunne on heora Fæder ríce," seðe leofað and rixað á butan ende on ecnysse. Amen. The death of sinful men is evil and miserable, because they pass from this short life to everlasting torments: and the death of righteous men is precious, for when they end this life of tribulation they will be brought to the life eternal, and then will their end be as a beginning; for they will not be dead, but will be turned from death to life. The body, which is the garment of the soul, will await the great doom, and though it be rotted to dust, God will raise it, and will bring together soul and body to eternal life; and then will Christ's promise be fulfilled, who thus said, "Then shall the righteous shine as the sun in their Father's kingdom," who liveth and ruleth ever without end to eternity. Amen.
Circlice ðeawas forbeodað to secgenne ænig spel on þam þrym swig-dagum. Church customs forbid any sermon to be said on the three still days.

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

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

DOMINICA SCE PASCE. EASTER SUNDAY.
Oft ge gehyrdon embe ðæs Hælendes ærist, hú hé on ðisum dæge of deaðe arás; ac we willað eow myngian, þæt hit ne gange eow of gemynde. Ye have often heard concerning the Saviour's resurrection, how he on this day arose from death; but we will remind you, that it may not pass from your memory.
"Þaða Crist bebyrged wæs, þa cwædon þa Iudeiscan to heora ealdormenn Pilate, La leof, se swica ðe her ofslegen is, cwæð gelomlice, þaþa hé on lífe wæs, þæt hé wolde arisan of deaðe on þam ðriddan dæge:" et reliqua. "When Christ was buried, the Jews said to their governor Pilate, O Sir, the deceiver, who hath here been slain, said oftentimes, while he was living, that he would arise from death on the third day," etc.
We cweðað nu, gif hwá his lic forstæle, nolde he hine unscrydan, forðan ðe stalu ne lufað nane yldinge. Crist wearð æteowed on ðam ylcan dæge Petre, and oðrum twam his leorning-cnihtum, and hí gefrefrode. "Þa æt nextan com se Hælend to his leorning-cnihtum, þær hí gegaderode wæron, and cwæð him to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. Þa wurdon hí afærede, and wendon þæt hit sum gast wære. Ða cwæð he him to, Hwí sind ge afærede, and mislice ðencað be me? Sceawiað mine handa and mine fét, þe wæron mid næglum þurhdrifene. Grapiað and sceawiað: gif ic gast wære, ðonne næfde ic flæsc and ban:" et reliqua. We say now, if any one had stolen his corpse, he would not have stript him, for theft loves no delay. Christ appeared on the same day to Peter and to two others his disciples, and comforted them. "Then at last Jesus came to his disciples, where they were assembled, and said to them, Peace be unto you; it is I, be ye not afraid. Then they were afraid, and weened it were a ghost. Then said he to them, Why are ye afraid, and think divers things of me? Behold my hands and my feet, that were pierced with nails. Grasp and behold: if I were a ghost, I should not have flesh and bones," etc.
Se Hælend wearð þa gelomlice ætíwed his leorning-cnihtum, and hí gewissode to ðære lare and to ðam geleafan, hú hí eallum mancynne tæcan sceoldon; and on ðam feowertigoðan dæge his æristes hé astáh lichamlice to heofonum to his Fæder. Ac we habbað nú micele maran endebyrdnysse þære Cristes bec gesǽd þonne ðis dægðerlice godspel behæfð, for trymminge eowres geleafan. Nu wylle we eow gereccan þæs dægþerlican godspelles traht, æfter ðæs halgan papan Gregories trahtnunge. Jesus then frequently appeared to his disciples, and directed them to doctrine and to faith, how they should teach all mankind; and on the fortieth day of his resurrection he ascended bodily to heaven to his Father. But we have now said much more of the tenour of the book of Christ than this present day's gospel requires for the confirmation of your faith. We will now give you the explanation of this day's gospel, according to the exposition of the holy pope Gregory.
Mine gebroðra þa leofostan, ge gehyrdon þæt þa halgan wíf, þe Drihtne on life filigdon, comon to his byrgene mid þære deorwyrðan sealfe, and þone ðe hí lufedon on lífe þam hí woldon deadum mid menniscre gecneordnysse ðenian. Ac ðeos dǽd getacnað sum ðing to dónne on Godes gelaðunge. We ðe gelyfað Cristes æristes, we cumað gewislice to his byrgene mid deorwyrðre sealfe, gif we beoð gefyllede mid bræðe haligra mihta, and gif we mid hlysan godra weorca urne Drihten secað. Þa wíf ðe ða sealfe brohton, hi gesawon englas; forðan ðe ða geseoð þa heofonlican englas, þa þe mid bræðum godra weorca gewilniað þæs upplican færeldes. Se engel awylte þæt hlíd of ðære ðryh; na þæt hé Criste útganges rymde, ac he geswutelode mannum þæt hé arisen wæs. Se ðe com deaðlic to ðisum middangearde, acenned þurh beclysedne innoð þæs mædenes, se ylca, butan twéon, ðaða hé arás undeaðlic, mihte belocenre ðríh faran of middangearde. Se engel sæt on ða swiðran healfe ðære byrgene. Seo swiðre hand getacnað þæt ece líf, and seo wynstre ðis andwearde líf. Rihtlice sæt se engel on ða swiðran hand, forðon þe he cydde þæt se Hælend hæfde ða oferfaren ða brosnunga ðises andweardan lifes, and wæs ða wunigende on ecum ðingum undeaðlic. Se bydel wæs ymbscryd mid scinendum reafe, forðan ðe he bodade þa blisse þisre freols-tíde, and ure mærða. Hwæðer cweðe we, ðe ure ðe ðæra engla? We cweðað soðlice, ægðer ge ure ge heora. Þæs Hælendes ærist is ure freols-tíd and bliss, forðan ðe he gelædde us mid his æriste to ðære undeadlicnysse þe we to gesceapene wæron. His ærist wæs þæra engla bliss, forðon ðe God gefylð heora getel, þonne he ús to heofonum gebrincð. My dearest brothers, ye have heard that the holy women, who followed the Lord in life, came with precious ointment to his sepulchre, and him whom they had loved in life they would when dead serve with human devotion. But this deed betokens something to be done in God's church. We who believe in the resurrection of Christ come assuredly to his sepulchre with precious ointment, if we are filled with the breath of holy virtues, and if we with the fame of good works seek our Lord. The women who brought the ointment saw angels; for they see the heavenly angels, who with the breath of good works yearn after the upward journey. The angel rolled the lid from the tomb; not that he would make way for Christ's departure, but he would manifest to men that he was risen. He who came mortal to this world, born of the closed womb of the virgin, he, without doubt, might, when he arose immortal, though in a closed tomb, depart from the world. The angel sat on the right side of the sepulchre. The right hand betokens the eternal life, and the left this present life. Rightly sat the angel on the right hand, for he manifested that Jesus had surmounted the corruptions of this present life, and was then dwelling immortal in eternity. The messenger was clad in a shining garment, because he announced the happiness of this festival-tide, and our glories. But we ask, ours or the angels? We say verily, both ours and theirs. The resurrection of Jesus is our festival-tide, for by his resurrection he led us to the immortality for which we were created. His resurrection was bliss to the angels, because God fills up their number when he brings us to heaven.
Se engel gehyrte ða wíf, þus cweðende, "Ne beo ge afyrhte:" swilce he swa cwæde, Forhtian ða ðe ne lufiað engla to-cyme; beon ða ofdrædde þa þe sint ofsette mid flæsclicum lustum, and nabbað nænne hiht to engla werode. Hwi forhtige ge, ge ðe geseoð eowre geferan? "His wlite wæs swilce líget, and his reaf swa hwít swa snáw." Soðlice on lígette is óga, and on snáwe liðnys þære beorhtnysse. Rihtlice wæs se bydel Cristes æristes swa gehíwod; forðan þonne he sylf cymð to ðam micclan dome, þonne bið he swiðe egeful ðam synfullum, and swiðe liðe þam rihtwisum. He cwæð, "Ge secað þone Hælend: hé arás: nis hé her." He næs ða lichamlice on ðære byrgene, seðe æghwær bið þurh his godcundan mihte. Þær lǽig þæt reaf bæftan þe he mid bewunden wæs, forðon ðe hé ne rohte þæs eorðlican reafes, syððan he of deaðe arás. Þeah man deadne mannan mid reafe bewinde, ne arist þæt reaf na ðe hraðor eft mid þam men, ac he bið mid þam heofenlicum reafe gescryd æfter his æriste. The angel cheered the women, thus saying, "Be ye not afraid:" as if he had said thus, Let those fear who love not the advent of angels; let those be terrified who are beset with fleshly lusts, and have no joy in the host of angels. Why fear ye, ye who see your companions? "His countenance was like lightning, and his raiment as white as snow." Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resurrection so figured; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mild to the righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was not then bodily in the sepulchre, who is everywhere through his divine power. There lay the garment behind in which he had been wrapt, for he recked not of an earthly garment, after he had arisen from death. Though a dead man be wrapt in a garment, that garment does not the sooner rise again with the man, but he will be clad with the heavenly garment after his resurrection.
Wel is gecweden be ðam Hælende, þæt he wolde cuman togeanes his geferon on Galilea. Galilea is gecweden 'Oferfæreld.' Se Hælend wæs ða afaren fram ðrowunge to ǽriste, fram deaðe to life, fram wite to wuldre. And gif we farað fram leahtrum to halgum mægnum, þonne mote we geseon ðone Hælend æfter urum færelde of ðisum life. Twa líf sind soðlice: þæt án we cunnon, þæt oðer us wæs uncuð ær Cristes to-cyme. Þæt án líf is deadlic, þæt oðer undeadlic. Ac se Hælend com and underfeng þæt án líf, and geswutelode þæt oðer. Þæt án líf he æteowde mid his deaðe, and þæt oðer mid his æriste. Gif he us deadlicum mannum ærist and þæt ece líf behete, and þeah-hwæðere nolde hit þurh hine sylfne geswutelian, hwa wolde þonne his behatum gelyfan? Ac ðaða he man beon wolde, ða gemedemode hé hine sylfne eac to deaðe agenes willan, and he arás of deaðe þurh his godcundan mihte, and geswutelode þurh hine sylfne þæt þæt he us behét. It is well said of Jesus, that he would meet his companions in Galilee. Galilee is interpreted, Passing over. Jesus passed over from passion to resurrection, from death to life, from torment to glory. And if we pass from sins to holy virtues, then may we see Jesus after our passage from this life. For there are two lives: the one we know, the other was unknown to us before Christ's advent. The one life is mortal, the other immortal. But Jesus came and assumed the one life, and made manifest the other. The one life he manifested by his death, and the other by his resurrection. If he to us mortal men had promised resurrection and life eternal, and yet had not been willing to manifest them in himself, who would have believed in his promises? But when he would become man, then he also voluntarily humbled himself to death, and he arose from death through his divine power, and manifested in himself that which he had promised to us.
Nu cwyð sum man on his geðance, 'Eaðe mihte he arisan of deaðe, forðan ðe he is God: ne mihte se deað hine gehæftan.' Gehyre se mann þe þis smeað andsware his smeagunge. Crist forðferde ana on ðam timan, ac he ne arás na ana of deaðe, ac arás mid micclum werede. Se godspellere Matheus awrát on Cristes béc, þæt manega halige menn, ðe wæron on ðære ealdan ǽ forðfarene, þæt hí arison mid Criste; and þæt sædon gehwilce wíse láreowas, þæt hi habbað gefremod heora ærist to ðam ecan lífe, swa swa we ealle dón sceolon on ende þisre worulde. Þa láreowas cwædon, þæt ða aræredan menn næron soðlice gewitan Cristes æristes, gif hí næron ecelice arærde. Nu sind adwæscede ealle geleaflystu, þæt nan man ne sceal ortruwian be his agenum æriste, þonne se godspellere awrát þæt fela arison mid Criste, ðe wæron anfealde men, ðeah ðe Crist God sy. Now will some man say in his thoughts, 'Easily might he arise from death, because he is God: death could not hold him captive.' Let the man who imagines this hear an answer to his imagination. Christ departed at that time alone, but he arose not from death alone, but arose with a great host. The evangelist Matthew wrote in the book of Christ, that many holy men, who had died in the old law, arose with Christ; and all wise doctors have said that they have effected their resurrection to eternal life, as we all shall do at the end of this world. Those doctors said, that the raised men would not truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all infidelities, so that no man may despair of his own resurrection, when the evangelist wrote that many arose with Christ, who were simple men, although Christ be God.
Nu cwæð Gregorius se trahtnere, þæt him come to gemynde, hu ða Iudeiscan clypodon be Criste, þaða he wæs on ðære rode gefæstnod. Hí cwædon, "Gif he sy Israhela cyning, þonne astige he nu of ðære rode, and we gelyfað on hine." Gif he ða of ðære rode astige, and nolde heora hosp forberan, þonne, butan tweon, ne sealde he us nane bysne his geðyldes: ac he abád hwon, and forbær heora hosp, and hæfde geðyld. Ac se ðe nolde of ðære rode abrecan, se arás of ðære byrgene. Mare wundor wæs, þæt hé of deaðe arás, þonne he cucu of ðære rode abræce. Mare miht wæs, þæt he ðone deað mid his æriste tobræc, þonne he his líf geheolde, of ðære rode astigende. Ac ðaða hí gesawon þæt he ne astah of ðære rode for heora hospum, ac ðæron deaðes gebád, þa gelyfdon hí þæt he oferswiðed wære, and his nama adwæsced: ac hit gelamp swa, þæt of ðam deaðe asprang his nama geond ealne middangeard. Þa wearð hyra bliss awend to ðam mæstan sare; forðan ðe heora sorh bið endeleas. 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.
Þas ðing getacnode se stranga Samson, se hæfde fæhðe to ðam folce ðe is gehaten Philistei. Ða getimode hit þæt he becom to heora byrig þe wæs Gaza gehaten: þa wæron ða Philistei swiðe bliðe, and ymbsæton ða burh. Ac se stranga Samson arás on midre nihte, and gelæhte ða burh-geatu, and abær hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, seo burh Gaza getacnode helle, and ða Philistei hæfdon Iudeisces folces getacnunge, þe besæton Cristes byrgene. Ac se Samson nolde gan ydel of ðære byrig, ac he abær ða gatu up to ðære dune; forðon þe ure Hælend Crist tobræc helle-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deaðe arás, and hí samod, and astah to heofonum. Þa mánfullan he lét bæftan to ðam ecum witum. And is nu helle-geat belocen rihtwisum mannum, and æfre open unrihtwisum. 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 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.
Ungesælig wæs þæt Iudeisce folc, þæt hí swa ungeleaffulle wæron. Ealle gesceafta oncneowon heora Scyppend, buton ðam Iudeiscum anum. Heofonas oncneowon Cristes acennednysse; forðan ðaða hé acenned wæs, þa wearð gesewen níwe steorra. Sǽ oncneow Crist, ðaða hé eode mid drium fotum uppon hire yðum. Eorðe oncneow, þaþa heo eal bifode on Cristes æriste. Seo sunne oncneow, þaþa heo wearð aðystrod on Cristes ðrowunge fram mid-dæge oð nón. Stanas oncneowon, þaþa hí toburston on heora Scyppendes forðsiðe. Hell oncneow Crist, ðaða heo forlét hyre hæftlingas út, þurh ðæs Hælendes hergunge. And ða heardheortan Iudei ðeah þurh ealle ða tacna noldon gebugan mid geleafan to ðam mildheortan Hælende, seðe wile eallum mannum gehelpan on hine gelyfendum. Ac uton we gelyfan þæt God Fæder wæs æfre butan anginne, and æfre wæs se Sunu of ðam Fæder acenned; forðan ðe he is se Wisdom and Miht ðe se Fæder ealle gesceafta þurh gesceop; and hí ealle wurdon gelíffæste þurh ðone Halgan Gast, seðe is Willa and Lufu þæs Fæder and þæs Suna; hí ðry án God untodæledlic, on ánre godcundnysse wunigende, hí ealle gelíce mihtige; forðan swa hwæt swa læsse bið and unmihtigre, þæt ne bið na God. Ac se Fæder sende ðone Sunu to ure alysednysse, and he ána underfeng ða menniscnysse, and þrowode deað be his agenum willan, and arás of deaðe on ðisum dæge, and astah to heofonum on ðam feowertigeðan dæge his æristes, ætforan manegra manna gesihðe, and rixað mid þam Ælmihtigan Fæder and ðam Halgum Gaste, nú and á on ecnysse. Amen. 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.
DOMINICA PRIMA POST PASCA. THE FIRST SUNDAY AFTER EASTER.
Cum esset sero die illo una sabbatorum: et reliqua. Cum esset sero die illo una sabbatorum: et reliqua.
"Æfter ðæs Hælendes ǽriste wæron his discipuli belocene on anum huse for ðæs Iudeiscan folces ógan:" et reliqua. "After the resurrection of Jesus his disciples were shut in a house for dread of the Jews," etc.
Nu cwyð se godspellere Iohannes, þæt se Hælend worhte fela oðre tacna on gesihðe his leorning-cnihta, þe næron gesette on Cristes béc. Þas wundra sind awritene to ði þæt ge sceolon gelyfan þæt se Hælend is Godes Sunu, and ge sceolon habban þæt ece líf þurh ðone geleafan. 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.
Nu trahtnað se papa Gregorius ðis godspel, and cwyð, þæt gehwá wundrað hu se Hælend become in to his apostolum, and wæron ðeah-hwæðere ða dura belocene. Nu cwyð eft se halga Gregorius, þæt Cristes lichama com inn, beclysedum durum, seðe wearð acenned of ðam mædene Marian beclysedum innoðe. Hwilc wundor is þæt se Hælend mid ecum lichaman come inn, belocenum durum, seðe mid deadlicum lichaman wearð acenned of beclysedum innoðe þæs mædenes? 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 rædað on ðære bec ðe is geháten Actus Apostolorum, þæt þa heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: þa on niht com him to Godes engel, and lædde hí út of ðam cwearterne, and stód on merigen þæt cweartern fæste belocen. God mæig dón ealle ðing: nu sceole we wundrian his mihte, and eac gelyfan. Þone lichaman he æteowde to grapigenne, þone ðe he inn-brohte beclysedum durum. His lichama wæs grapigendlic, and ðeah-hwæðere unbrosnigendlic; he æteowde hine grapigendlicne and unbrosnigendlicne, forðan ðe his lichama wæs þæs ylcan gecyndes ðe he ǽr wæs, ac wæs hwæðere þeah oðres wuldres. 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.
Se Hælend cwæð to him, "Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and tæhte, and nis nan ðing him gecweme þe bið butan sibbe gedón. "Swa swa min Fæder sende me swa sende ic eow. Se Fæder lufað þone Sunu, ac ðeah-hwæðere he sende hine to ðrowunge for manna alysednysse." Crist lufode eac his apostolas, and ðeah-hwæðere ne sette he hí to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hí geond ealne middangeard, to bodigenne fulluht and ðone geleafan ðe he sylf tæhte. Þa bododon hí swa lange oð þæt þa ðweoran hí ofslogon, and hí ferdon sigefæste to heora Drihtne. 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. "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.
Crist bleow on ða apostolas, and cwæð, "Onfoð Haligne Gast." Tuwa com se Halga Gast ofer ða apostolas; nu ǽne, and eft oðre siðe æfter Cristes upstige. Crist ableow þone Halgan Gast ofer ða apostolas, ða-gyt wunigende on eorðan, for ðære getacnunge, þæt ælc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft siððan he to heofenum astáh, he sende þone ylcan Gast on fyres híwe ofer ða apostolas, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu, and twá bebodu, þæt we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, þone ðe hé gesihð, hu mæg he lufian God, þone ðe he ne gesihð lichamlice?" Ær ðam fyrste wæs se Halga Gast wunigende on ðam apostolum, ac hí næron to ðan swiðe onbryrde, þæt hí mihton swa bealdlice Godes geleafan bodian, swa swa hí siððan mihton, þurh gife ðæs Halgan Gastes. Hí sæton beclysede, for ógan Iudeisces folces, on anum huse; ac syððan hí wæron gefyllede mid þam Halgum Gaste, hí wurdon swa gehyrte, and swa cene, þæt hí bodedon freolice Godes naman reðum cynegum and wælreowum. 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.
Crist cwæð to ðam apostolum, "Þæra manna synna þe ge forgyfað, þæra beoð forgifene; and ðam ðe ge ofteoð þa forgifenysse, ðam bið oftogen." Þisne anweald forgeaf Crist þam apostolum and eallum bisceopum, gif hí hit on riht healdað. Ac gif se bisceop deð be his agenum willan, and wile bíndan þone únscyldigan, and þone scyldigan alysan, þonne forlyst hé ða mihte ðe him God forgeaf. Þam mannum he sceal dón synna forgifenysse, þe hé gesihð þæt beoð onbryrde ðurh Godes gife, and þam he sceal aheardian þe náne behreowsunge nabbað heora misdæda. Crist arærde of deaðe þone stincendan Lazarum, and þaþa hé cucu wæs, þa cwæð hé to his leorning-cnihtum, "Tolysað his bendas, þæt hé gán mæge." Þa alysdon hí þæs ge-edcucedan mannes bendas, þe Crist arærde to life. Forði sceolon ða láreowas ða unbindan fram heora synnum þa ðe Crist gelíffæst þurh onbryrdnysse. Ælc synful man þe his synna bediglað, he lið dead on byrgene; ac gif he his synna geandett þurh onbryrdnysse, þonne gæð he of þære byrgene, swa swa Lazarus dyde, þaða Crist hine arisan het: þonne sceal se lareow hine unbindan fram ðam ecum wíte, swa swa ða apostoli lichamlice Lazarum alysdon. Ac se læweda mann sceal him ondrædan þæs bisceopes cwyde, þeah hé unscyldig sy; þylæs ðe he ðurh modignysse scyldig weorðe. 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, 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.
Ne getimode þam apostole Thome unforsceawodlice, þæt he ungeleafful wæs Cristes æristes, ac hit getimode þurh Godes forsceawunge; forðan ðurh his grapunge we sind geleaffulle. Mare ús fremode his tweonung þonne ðæra oðra apostola geleaffulnys; forðan ðaða hé wæs gebroht to geleafan mid ðære grapunge, þa wearð seo twynung þurh þæt ús ætbroden. Eaðe mihte Crist arisan of deaðe butan dolhswaðum, ac to ði he heold þa dolhswaðu, þæt he wolde mid þam þa twynigendan getrymman. He cwæð to Thoman, "Þu gelyfst, forðan ðe ðu me gesawe." He geseah ðone lichaman and þa dolhswaðu, and he gelyfde þæt he wæs God, seðe arærde þone lichaman of deaðe. Swiðe blissiað þas wórd ús þe her æfterfiliað, "Gesælige beoð þa þe me ne gesawon, and þeah on me gelyfað." Mid ðam cwyde sind þa ealle getacnode þe Crist on lichaman ne gesawon, and ðeah-hwæðere hine healdað on heora mode þurh geleafan. Se gelyfð soðlice on God, seðe mid weorcum begæð þæt þæt hé gelyfð. Se ðe andet þæt hé God cunne, and yfele weorc begæð, þonne wiðsæcð he God mid þam weorcum. Se geleafa þe bið butan godum weorcum, se is dead. Þis sind ðæra apostola word, undernimað hí mid carfullum mode. 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 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 sprecað embe ærist. Nu sind sume men þe habbað twynunge be æriste, and ðonne hi geseoð deadra manna bán, þonne cweðað hí, Hu magon ðas bán beon ge-edcucode? Swilce hí wíslice sprecon! Ac we cweðað þær-togeanes, þæt God is Ælmihtig, and mæg eal þæt he wile. He geworhte heofonas and eorðan and ealle gesceafta butan antimbre. Nu is geðuht þæt him sy sumera ðinga eaðelicor to arærenne ðone deadan of ðam duste, þonne him wære to wyrcenne ealle gesceafta of nahte: ac soðlice him sind ealle ðing gelice eaðe, and nán ðing earfoðe. He worhte Adam of láme. Nu ne mage we asmeagan hú hé of ðam láme flæsc worhte, and blod bán and fell, fex and næglas. Men geseoð oft þæt of anum lytlum cyrnele cymð micel treow, ac we ne magon geseon on þam cyrnele naðor ne wyrtruman, ne rinde, ne bógas, ne leaf: ac se God þe forðtihð of ðam cyrnele treow, and wæstmas, and leaf, se ylca mæg of duste arǽran flæsc and bán, sina and fex, swa swa he cwæð on his godspelle, "Ne sceal eow beon forloren an hǽr of eowrum heafde." 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."
Se apostol Paulus cwæð, þæt we sceolon arisan of deaðe on ðære ylde þe Crist wæs þaða he ðrowade, þæt is embe þreo and ðritig geara. Þeah cild forðfare, oððe forwerod man, þeah-hwæðere hí cumað to þære ylde ðe we ær cwædon; hæfð þeah gehwá his agenne wæstm, þe he on þissum life hæfde, oððe habban sceolde, gif he his gebide. Gif hwá alefed wære, oððe limleas on þissum life, he bið þonne swa hit awriten is, þæt "Ealle ða þe to Godes rice gebyrigað, nabbað naðor ne womm ne awyrdnysse on heora lichaman." Hwæt sceole we smeagan embe ða oðre þe gewítað to ðam ecum forwyrde, hwæðer hí alefede beon oððe limlease, þonne hí beoð on ecere susle wunigende? 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?
Hit bið þonne swa swa Crist cwæð, þæt "Nan wer ne wifað, ne wif ne ceorlað, ne team ne bið getymed, ne hí deaðes ne abyrigað siððan, ac beoð englum gelice, þonne hí mid englum wuniað." Ne him ne lyst nanre galnysse, ne hí næfre siððan synna ne gewyrceað. Ne bið þær sorh, ne sár, ne nan gedreccednys, ac bið fulfremed sib and singal bliss, and beoð cuðe ge ða þe ær cuðe wæron ge ða þe uncuðe wæron, wunigende on broðorlicre lufe mid Gode á on ecnysse. Amen. It will then be as Christ said, that "No man taketh to 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.