II. KAL. JUL. JUNE XXX.
NATALE SCI PAULI APOSTOLI. THE NATIVITY OF ST. PAUL THE APOSTLE.
Godes gelaðung wurðað þisne dæg ðam mæran apostole Paule to wurðmynte, forðam ðe he is gecweden ealra ðeoda láreow: þurh soðfæste lare wæs ðeah-hwæðere his martyrdóm samod mid ðam eadigan Petre gefremmed. Hé wæs fram cildháde on ðære ealdan ǽ getogen, and mid micelre gecnyrdnysse on ðære begriwen wæs. Æfter Cristes ðrowunge, ðaða se soða geleafa aspráng þurh ðæra apostola bodunge, ða ehte he cristenra manna þurh his nytennysse, and sette on cwearterne, and eac wæs on geðafunge æt ðæs forman cyðeres Stephanes slege: nis ðeah-hwæðere be him geræd, þæt hé handlinga ænigne man acwealde. The church of God celebrates this day in honour of the great Apostle Paul, for he is called the teacher of all nations: though his martyrdom, for true doctrine, was accomplished with the blessed Peter's. He had from childhood been bred up in the old law, and by great diligence was therein deeply imbued. After Christ's passion, when the true faith had sprung up through the preaching of the apostles, he persecuted christian men through his ignorance, and set them in prison, and was also consenting to the slaying of the first martyr Stephen: it is not, however, read of him that he killed any man with his own hands.
"He nam ða gewrit æt ðam ealdor-biscopum to ðære byrig Damascum, þæt hé moste gebindan ða cristenan ðe hé on ðære byrig gemette, and gelædan to Hierusalem. Þa gelamp hit on þam siðe þæt him com færlice to micel leoht, and hine astrehte to eorðan, and he gehyrde stemne ufan þus cweðende, Saule, Saule, hwí ehtst ðu mín? Yfel bið ðe sylfum þæt ðu spurne ongean ða gáde. He ða mid micelre fyrhte andwyrde þære stemne, Hwæt eart ðu, leof Hlaford? Him andwyrde seo clypung þære godcundan stemne, Ic eom se Hælend þe ðu ehtst: ac arís nu, and far forð to ðære byrig; þær ðe bið gesǽd hwæt ðe gedafenige to donne. Hé arás ða, ablendum eagum, and his geferan hine swa blindne to ðære byrig gelæddon. And he ðær andbidigende ne onbyrigde ætes ne wætes binnan ðreora daga fæce." "He took then letters of the high priests for the city of Damascus, that he might bind the christians that he found in the city, and lead them to Jerusalem. Then it happened on the journey that a great light came suddenly on him, and prostrated him on the earth, and he heard a voice from above thus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee to spurn against the goad. He then in great fright answered the voice, Who art thou, dear Lord? The calling of the divine voice answered him, I am Jesus whom thou persecutest: but arise now, and go forth to the city; there shall it be said unto thee what it befitteth thee to do. He arose then with blinded eyes, and his companions led him thus blind to the city. And there abiding he tasted neither meat nor drink for a space of three days."
"Wæs ða sum Godes ðegen binnan ðære byrig, his nama wæs Annanías, to ðam spræc Drihten ðysum wordum, Annanía, arís, and gecum to minum ðeowan Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde ðære drihtenlican stemne, Min Hælend, hu mæg ic hine gesprecan, seðe is ehtere ðinra halgena, ðurh mihte ðæra ealdor-biscopa? Drihten cwæð, Far swa ic ðe sæde, forðan ðe hé is me gecoren fætels, þæt hé tobere minne naman ðeodum, and cynegum, and Israhela bearnum; and he sceal fela ðrowian for minum naman. Annanías ða becom to ðam gecorenan cempan, and sette his handa him on-uppan mid þisre gretinge, Saule, min broðor, se Hælend, þe ðe be wege gespræc, sende me wið ðín, þæt þu geseo, and mid þam Halgan Gaste gefylled sy. Þa, mid ðisum wordum, feollon swylce fylmena of his eagum, and he ðærrihte gesihðe underfeng, and to fulluhte beah. Wunode ða sume feawa daga mid þam Godes ðeowum binnan ðære byrig, and mid micelre bylde þam Iudeiscum bodade, þæt Crist, ðe hí wiðsocon, is ðæs Ælmihtigan Godes Sunu. Hí wurdon swiðlice ablicgede, and cwædon, La hú, ne is ðes se wælhreowa ehtere cristenra manna: húmeta bodað he Cristes geleafan? Saulus soðlice micclum swyðrode, and ða Iudeiscan gescende, mid anrædnysse seðende, þæt Crist is Godes Sunu." "There was then a servant of God within the city, his name was Ananias, to whom the Lord spake in these words, Ananias, arise, and go to my servant Saul, who is praying for my mercy with earnest mind. He answered the divine voice, My Saviour, how may I speak to him who is the persecutor of thy saints, through the power of the chief priests? The Lord said, Go as I have said to thee, for he is to me a chosen vessel, to bear my name to nations, and to kings, and to the children of Israel; and he shall suffer much for my name. Ananias went then to the chosen champion, and set his hands upon him with this greeting, Saul, my brother, Jesus, who spake to thee on the way, hath sent me to thee, that thou mayest see, and be filled with the Holy Ghost. Then with these words there fell as it were films from his eyes, and he straightways received sight, and submitted to baptism. He continued then some few days with the servants of God within the city, and with great boldness preached to the Jews, that Christ, whom they had denied, is the Son of Almighty God. They were greatly astonished, and said, What! is not this the cruel persecutor of christian men: how preacheth he the faith of Christ? But Saul increased much in strength, and shamed the Jews, with steadfastness verifying that Christ is the Son of God."
"Hwæt ða, æfter manegum dagum gereonodon ða Iudeiscan, hú hí ðone Godes cempan acwellan sceoldon, and setton ða weardas to ælcum geate ðære ceastre. Paulus ongeat heora syrwunge, and ða cristenan hine genamon, and on anre wilian aleton ofer ðone weall. And he ferde ongean to Hierusalem, and hine gecuðlæhte to ðam halgan heape Cristes hiredes, and him cydde hú se Hælend hine of heofenum gespræc. Syððan, æfter sumum fyrste, com clypung of ðam Halgan Gaste to ðam geleaffullan werode, þus cweðende, Asendað Paulum and Barnaban to ðam weorce ðe ic hí gecoren hæbbe. Se halga heap ða, be Godes hæse and gecorennysse, hí asendon to lærenne eallum leodscipum be Cristes to-cyme for middangeardes alysednysse." "Then after many days the Jews deliberated how they might kill the champion of God, and set wards at every gate of the city. Paul got knowledge of their machination, and the christians took him, and let him down over the wall in a basket. And he went again to Jerusalem, and announced himself to the holy fellowship of Christ's family, and made known to them how Jesus had spoken to him from heaven. After some time a voice came from the Holy Ghost, to the faithful company, thus saying, Send Paul and Barnabas to the work for which I have chosen them. The holy fellowship then, by God's command and election, sent them to teach all countries concerning the coming of Christ for the redemption of the world."
"Barnabas wæs ða Paules gefera æt ðære bodunge to langum fyrste. Ða æt nextan wearð him geðuht þæt hi ontwa ferdon, and swa dydon. Paulus wearð þa afylled and gefrefrod mid þæs Halgan Gastes gife, and ferde to manegum leodscipum, sawende Godes sæd. On sumere byrig he wæs twelf monað, on sumere twa gear, on sumere ðreo, and gesette biscopas, and mæsse-preostas, and Godes ðeowas; ferde siððan forð to oðrum leodscipe, and dyde swa gelice. Asende þonne eft ongean ærend-gewritu to ðam geleaffullum ðe he ær tæhte, and hí swa mid þam gewritum tihte and getrymde to lifes wege." "Thus was Barnabas Paul's companion in preaching for a long time, when at last it seemed good to them to go apart, and they did so. Paul was then filled and comforted with the grace of the Holy Ghost, and went to many countries, sowing God's seed. In one city he was twelve months, in one two years, in one three, and appointed bishops, and mass-priests, and servants of God; he went afterwards to another country, and did in like manner. But he sent back letters to those whom he before had taught, and so by those letters stimulated and confirmed them in the way of life."
We willað nu mid sumere scortre trahtnunge þas rædinge oferyrnan, and geopenian, gif heo hwæt digles on hyre hæbbende sy. Paulus ehte cristenra manna, na mid niðe, swa swa ða Iudeiscan dydon, ac he wæs midspreca and bewerigend þære ealdan ǽ mid micelre anrædnysse: wende þæt Cristes geleafa wære wiðerwinna ðære ealdan gesetnysse: ac se Hælend ðe gesette ða ealdan ǽ mid mislicum getacnungum, se ylca eft on his andweardnysse hí awende to soðfæstnysse æfter gastlicre getacnunge. Þa nyste Paulus ða gastlican getacnunge ðære ǽ, and wæs forði hyre forespreca, and ehtere Cristes geleafan. God Ælmihtig, þe ealle ðing wát, geseah his geðanc, þæt hé ne ehte geleaffulra manna ðurh andan, ac ðurh ware ðære ealdan ǽ, and hine ða gespræc of heofonum, ðus cweðende, "Saule, hwí ehtst ðu mín? Ic eom seo Soðfæstnys ðe ðu werast; geswic ðære ehtnysse: derigendlic bið ðe þæt þu spurne ongean þa gáde. Gif se oxa spyrnð ongean ða gáde, hit dereð him sylfum; swa eac hearmað þe ðin gewinn togeanes me." He cwæð, "Hwí ehtst ðu mín?" forðan ðe he is cristenra manna heafod, and besargað swa hwæt swa his lima on eorðan ðrowiað, swa swa he ðurh his witegan cwæð, "Se ðe eow hrepað, hit me bið swa egle swylce he hreppe ða seo mines eagan." He wearð astreht, þus cweðende, "Hwæt eart ðu, Hlaford?" His modignes wearð astreht, and seo soðe eadmodnys wearð on him aræred. He feoll unrihtwis, and wearð aræred rihtwis. Feallende he forleas lichamlice gesihðe, arisende he underfeng his modes onlihtinge. Þry dagas he wunode butan gesihðe, forðan ðe he wiðsóc Cristes ærist on ðam ðriddan dæge. We will now run over this reading with a short exposition, and explain any obscurity there may be contained in it. Paul persecuted christian men, not with hate, as the Jews did, but he was a partizan and defender of the old law with great steadfastness: he thought that the faith of Christ was an adversary to the old covenant: but Jesus who had established the old law by divers miracles, the same afterwards by his presence changed it to truth, according to its ghostly signification. Now Paul knew not the ghostly signification of that law, and was therefore its advocate, and a persecutor of the faith of Christ. God Almighty, who knows all things, saw his thoughts, that he did not persecute faithful men from rancour, but for the defence of the old law, and spake to him from heaven, thus saying, "Saul, why persecutest thou me? I am the Truth which thou defendest; cease from persecution: hurtful will it be to thee to spurn against the goad. If the ox spurneth against the goad, it hurteth himself; so also harmeth thee thy warfare against me." He said, "Why persecutest thou me?" because he is the head of christian men, and bewails whatsoever his limbs suffer on earth, as he said through his prophet, "He who toucheth you, it shall be to me as painful as if he touched the sight of my eye." He was prostrated, thus saying, "Who art thou, Lord?" His pride was prostrated, and true humility was raised up in him. He fell unrighteous, and was raised righteous. Falling he lost bodily sight, rising he received his mind's enlightening. Three days he continued without sight, because he had denied the resurrection of Christ on the third day.
Annanias is gereht, on Hebreiscum gereorde, 'scép.' Þæt bilewite scép ða gefullode ðone arleasan Saulum, and worhte hine arfæstne Paulum. He gefullode ðone wulf and geworhte to lambe. He awende his naman mid ðeawum; and wæs ða soðfæst bydel Godes gelaðunge, seðe ær mid reðre ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre ðeode, and geðafode þæt hine man on anre wilian ofer ðone weall nyðer alét: na þæt hé nolde for Cristes geleafan deað þrowian, ac forði he forfleah ðone ungeripedan deað, forðan ðe he sceolde ærest menigne mann mid his micclum wisdome to Gode gestrynan, and syððan mid micelre geðincðe to martyrdome his swuran astreccan. Micele maran witu he ðrowode siððan for Cristes naman, ðonne he ǽr his gecyrrednysse cristenum mannum gebude. Saulus se arleasa beswáng ða cristenan, ac æfter ðære gecyrrednysse wæs se arfæsta Paulus for Cristes naman oft beswungen. Æne hé wæs gestæned oð deað, swa þæt ða ehteras hine for deadne leton, ac ðæs on merigen hé arás, and ferde ymbe his bodunge. He wæs gelomlice on mycelre frecednysse, ægðer ge on sǽ ge on lánde, on westene, betwux sceaðum, on hungre and on ðurste, and on manegum wæccum, on cyle, and on næcednysse, and on manegum cwearternum: swa hé onette mid þære bodunge, swylce hé eal mennisc to Godes ríce gebringan wolde: ægðer ge mid láre, ge mid gebedum, ge mid gewritum hé symle tihte to Godes willan. He wæs gelæd to heofonan oð ða ðriddan fleringe, and þær hé geseh and gehyrde Godes digelnysse, ða hé ne moste nanum men cyðan. Hé besargode mid wope oðra manna synna, and eallum geleaffullum hé æteowde fæderlice lufe. Mid his hand-cræfte he teolode his and his geferena forðdæda, and ðær-to-eacan nis nan ðing tocnawen on soðre eawfæstnysse þæt his lareowdom ne gestaðelode. Þa oðre apostoli, be Godes hæse, leofodon be heora láre unpleolice; ac ðeah-hwæðere Paulus ana, seðe wæs on woruld-cræfte teld-wyrhta, nolde ða alyfdan bigleofan onfón, ac mid agenre teolunge his and his geferena neode foresceawode. His lára and his drohtnunga sind ús unasmeagendlice, ac se bið gesælig þe his mynegungum mid gecneordnysse gehyrsumað. Ananias signifies in the Hebrew tongue, sheep. The gentle sheep then baptized the impious Saul, and made him the pious Paul. He baptized the wolf and made him a lamb. He changed his name with his character; and he was then a true proclaimer of God's church, who had before afflicted it with fierce persecution. He would flee from the machination of the Jewish people, and consented to be let down in a basket over the wall: not because he would not suffer death for the faith of Christ, but because he would flee from immature death; for he had first to gain many a man to God by his great wisdom, and afterwards with great honour stretch out his neck to martyrdom. Much greater torments he suffered afterwards for Christ's name, than he had ordered for christian men before his conversion. Saul the impious scourged the christians, but after his conversion the pious Paul for the name of Christ was often scourged. Once he was stoned almost to death, so that his persecutors left him for dead, but in the morning he arose and went about his preaching. He was frequently in great peril, both by sea and by land, in the waste, among thieves, from hunger and from thirst, and from many watchings, from cold, and from nakedness, and from many prisons: he so hastened with his preaching, as though he would bring all mankind to God's kingdom: as well with precepts as with prayers and with letters, he ever stimulated to the will of God. He was led to heaven as far as the third flooring, and there he saw and heard God's secret, which he might not make known to any man. He bewailed with weeping the sins of other men, and to all the faithful he showed fatherly love. By his handicraft he toiled for his own and his companions' support, and in addition thereto there was nothing known in true piety which his instruction did not confirm. The other apostles lived, by God's command, by their teaching, free from danger; but, nevertheless, Paul alone, who by worldly craft was a tent-wright, would not receive the sustenance allowed, but by his own toil provided for his own and his companions' need. His precepts and his acts are to us inscrutable, but happy will he be who obeys his admonitions with diligence.
EUANGELIUM. GOSPEL.
Dixit Simon Petrus ad Iesum: et reliqua. Dixit Simon Petrus ad Jesum: et reliqua.
"He forlét ealle woruld-ðing, and ðam Hælende anum folgode," swa swa ðis godspel cwyð, ðe ge nú æt ðisre ðenunge gehyrdon. "He forsook all worldly things, and followed Jesus only," as this gospel says, which ye now at this service have heard.
"On ðære tíde cwæð Petrus se apostol to ðam Hælende, Efne we forleton ealle woruld-ðing, and ðe ánum fyligað: hwæt dest ðu us þæs to leane?" et reliqua. "At that time Peter the apostle said to Jesus, Behold we have left all worldly things, and follow thee only: what wilt thou do for us in reward thereof?" etc.
Micel truwa hwearftlode on Petres heortan: he ána spræc for ealne ðone heap, "We forleton ealle ðing." Hwæt forlet Petrus? He wæs fiscere, and mid ðam cræfte his teolode, and ðeah hé spræc mid micelre bylde, "We forleton ealle ðing." Ac micel he forlét, and his gebroðru, ðaða hí forleton ðone willan to agenne. Þeah hwá forlæte micele æhta, and ne forlæt ða gitsunge, ne forlæt he ealle ðing. Petrus forlet lytle ðing, scripp and net, ac he forlet ealle ðing, ðaða he, for Godes lufon, nan ðing habban nolde. He cwæð, "We fyligað ðe." Nis na fulfremedlic fela æhta to forlætenne, buton he Gode folgige. Soðlice ða hæðenan uðwitan fela ðinga forleton, swa swa dyde Socrates, seðe ealle his æhta behwyrfde wið anum gyldenum wecge, and syððan awearp ðone wecg on wídre sǽ, þæt seo gitsung ðæra æhta his willan ne hrémde, and abrude fram ðære woruldlican lare ðe he lufode: ac hit ne fremede him swa gedón, forðan ðe he ne fyligde Gode, ac his agenum willan, and forði næfde ða heofenlican edlean mid þam apostolum, þe ealle woruld-ðing forsawon for Cristes lufon, and mid gehyrsumnysse him fyligdon. Great trust revolved in the heart of Peter: he alone spake for the whole company, "We have forsaken all things." What did Peter forsake? He was a fisher, and by that craft provided for himself, and yet he spake with great boldness, "We have forsaken all things." But he and his brothers forsook much, when they forsook the will to possess. Though any one forsake great possessions, and forsake not avarice, he forsakes not all things. Peter forsook little things, scrip and net, but he forsook all things, when, for love of God, he would have nothing. He said, "We follow thee." It is not complete to forsake many possessions, unless a man follow God. For the heathen philosophers forsook many things, as Socrates did, who exchanged all his possessions for a wedge of gold, and then cast the wedge into the wide sea, that desire of possessions might not obstruct his will, and draw it from the worldly lore that he loved: but it profited him not so to do, because he did not follow God, but his own will, and had not therefore heavenly reward with the apostles, who, for love of Christ, despised all worldly things, and with obedience followed him.
Petrus ða befrán, "Hwæt sceal us getimian? We dydon swa swa ðu us hete, hwæt dest ðu us to edleane? Se Hælend andwyrde, Soð ic eow secge, þæt ge ðe me fyligað sceolon sittan ofer twelf dómsetl on ðære edcynninge, ðonne ic sitte on setle mines mægenðrymmes; and ge ðonne demað twelf Israhela mægðum." Edcynninge he het þæt gemænelice ærist, on ðam beoð ure lichaman ge-edcynnede to unbrosnunge, þæt is to ecum ðingum. Tuwa we beoð on ðisum life acennede: seo forme acennednys is flæsclic, of fæder and of meder; seo oðer acennednys is gastlic, ðonne we beoð ge-edcennede on ðam halgan fulluhte, on ðam us beoð ealle synna forgyfene, ðurh ðæs Halgan Gastes gife. Seo ðridde acennednys bið on ðam gemænelicum æriste, on ðam beoð ure lichaman ge-edcennede to unbrosnigendlicum lichaman. Peter then asked, "What shall become of us? We have done as thou commandedst us, what wilt thou do for us in reward? Jesus answered, Verily I say unto you, that ye who follow me shall, at the regeneration, sit on twelve judgement-seats, when I shall sit on the seat of my majesty; and ye then shall judge the twelve tribes of Israel." He called the common resurrection, regeneration, at which our bodies will be regenerated to incorruption, that is to eternity. Twice we are born in this life: the first birth is fleshly, of father and of mother; the second birth is ghostly, when we are regenerated at the holy baptism, in which all our sins will be forgiven us, through grace of the Holy Ghost. The third birth is at the common resurrection, at which our bodies will be regenerated to incorruptible bodies.
On ðam æriste sittað þa twelf apostoli mid Criste on heora domsetlum, and demað þam twelf mæigðum Israhela ðeode. Þis twelffealde getel hæfð micele getacnunge. Gif ða twelf mægða ána beoð gedemede æt ðam micclum dome, hwæt deð þonne seo ðreotteoðe mæigð, Leui? Hwæt doð ealle ðeoda middangeardes? Wenst ðu þæt hí beoð asyndrode fram ðam dome? Ac ðis twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for ðære fulfremednysse his getacnunge. Twelf tida beoð on ðam dæge, and twelf monðas on geare; twelf heahfæderas sind, twelf witegan, twelf apostoli; and ðis getel hæfð maran getacnunge ðonne ða ungelæredan undergitan magon. Is nu forði mid ðisum twelffealdum getele ealles middangeardes ymbhwyrft getacnod. At the resurrection the twelve apostles will sit with Christ on their judgement-seats, and will judge the twelve tribes of the people of Israel. This twelvefold number has great signification. If the twelve tribes only will be judged at the great doom, what then will the thirteenth tribe, Levi, do? What will do all the nations of the world? Thinkest thou that they will be sundered from the doom? But this twelvefold number is set for all mankind of all the orb, for the perfectness of its signification. There are twelve hours in the day, and twelve months in the year; there are twelve patriarchs, twelve prophets, twelve apostles; and this number has a greater import than the unlearned may understand. By this twelvefold number therefore the orb of the whole earth is now signified.
Þa apostoli and ealle ða gecorenan ðe him geefenlæhton beoð deman on ðam micclum dæge mid Criste. Þær beoð feower werod æt ðam dome, twa gecorenra manna, and twa wiðercorenra. Þæt forme werod bið þæra apostola and heora efenlæcendra, þa ðe ealle woruld-ðing for Godes naman forleton: hí beoð ða demeras, and him ne bið nan dóm gedemed. Oðer endebyrdnys bið geleaffulra woruld-manna: him bið dóm gesett, swa þæt hi beoð asyndrede fram gemanan ðæra wiðercorenra, þus cweðendum Drihtne, "Cumað to me, ge gebletsode mines Fæder, and onfoð þæt ríce ðe eow is gegearcod fram frymðe middangeardes." An endebyrdnys bið þæra wiðercorenra, þa þe ciððe hæfdon to Gode, ac hí ne beeodon heora geleafan mid Godes bebodum: ðas beoð fordemede. Oðer endebyrdnys bið þæra hæðenra manna, þe nane cyððe to Gode næfdon: þisum bið gelæst se apostolica cwyde, "Ða ðe butan Godes ǽ syngodon, hí eac losiað butan ælcere ǽ." To ðisum twam endebyrdnyssum cweð þonne se rihtwisa Dema, "Gewitað fram me, ge awyrigedan, into ðam ecum fyre, þe is gegearcod deofle and his awyrgedum gastum." The apostles and all the chosen who imitated them will be judges on the great day with Christ. There will be four assemblages at the great doom, two of chosen men, and two of rejected. The first assemblage will be of the apostles and their imitators, who forsook all worldly things for the name of God: they will be the judges, and to them shall no judgement be judged. The second class will be of faithful men of this world: on them will doom be set, so that they will be sundered from the fellowship of the rejected, the Lord thus saying, "Come to me, ye blessed of my Father, and receive the kingdom which is prepared for you from the beginning of the world." One class will be of those rejected, who had knowledge of God, but did not cultivate their faith with God's commandments: these will be condemned. The other class is of those heathen men, who have had no knowledge of God: on these will be fulfilled the apostolic sentence, "Those who have sinned without God's law, shall perish also without any law." To these two classes the righteous Judge will then say, "Depart from me, ye accursed, into the everlasting fire, which is prepared for the devil and his accursed spirits."
Þæt godspel cwyð forð gyt, "Ælc ðæra ðe forlæt, for minum naman, fæder oððe moder, gebroðru oððe geswystru, wíf oððe bearn, land oððe gebytlu, be hundfealdum him bið forgolden, and he hæfð ðær-to-eacan þæt ece líf." Hundfeald getel is fulfremed, and se ðe forlæt ða ateorigendlican ðing for Godes naman, he underfehð þa gastlican mede be hundfealdum æt Gode. Ðes cwyde belimpð swyðe to munuchádes mannum, ða ðe for heofenan ríces myrhðe forlætað fæder, and moder, and flæsclice siblingas. Hí underfoð manega gastlice fæderas and gastlice gebroðru, forðan ðe ealle þæs hádes menn, ðe regollice lybbað, beoð him to fæderum and to gebroðrum getealde, and þær-to-eacan hí beoð mid edleane þæs ecan lifes gewelgode. Þa ðe ealle woruld-ðing be Godes hæse forseoð, and on gemænum ðingum bigwiste habbað, hí beoð fulfremede, and to ðam apostolum geendebyrde. Ða oðre ðe ðas geðincðe nabbað, þæt hi ealle heora æhta samod forlætan magon, hí dón þonne ðone dæl for Godes naman ðe him to onhagige, and him bið be hundfealdum écelice geleanod swa hwæt swa hí be anfealdum hwilwendlice dælað. The gospel says yet further, "Everyone who forsaketh, for my name, father or mother, brothers or sisters, wife or children, land or dwellings, shall be requited an hundredfold, and he shall have, in addition thereunto, everlasting life." An hundredfold number is perfect, and he who forsakes perishable things for the name of God, will receive from God ghostly meed an hundredfold. This saying is especially applicable to men of monastic order, who, for the joy of heaven's kingdom, forsake father, and mother, and fleshly relations. They receive many ghostly fathers and ghostly brothers, for all men of that order, who live after rule, are accounted as their fathers and brothers, and, in addition thereto, they will be enriched with the reward of everlasting life. Those who, at God's behest, despise all worldly things, and have their subsistence in common, are perfect, and will be classed with the apostles. Others, who have not the merit of being able to forsake all their possessions together, let them then give, for the name of God, what portion it may please them, and they will be eternally rewarded an hundredfold for whatsoever they singly and temporarily distribute.
Micel todál is betwux þam gecyrredum mannum: sume hí geefenlæcað þam apostolum, sume hí geefenlæcað Iudan, Cristes belǽwan, sume Annanian and Saphiran, sume Giezi. Þa ðe ealle gewitendlice ðing to ðæra apostola efenlæcunge forseoð, for intingan þæs écan lifes, hí habbað lóf and ða écan edlean mid Cristes apostolum. Se ðe betwux munecum drohtnigende, on mynstres æhtum mid fácne swicað, he bið Iudan gefera, ðe Crist belæwde, and his wite mid hellwarum underfehð. Se ðe mid twyfealdum geðance to mynsterlicre drohtnunge gecyrð, and sumne dæl his æhta dælð, sumne him sylfum gehylt, and næfð nænne truwan to ðam Ælmihtigan, þæt he him foresceawige andlyfene and gewǽda and oðere neoda, he underfehð þone awyrgedan cwyde mid Annanian and Saphiran, þe swicedon on heora agenum æhtum, and mid færlicum deaðe ætforan ðam apostolum steorfende afeollon. Se ðe on muneclicere drohtnunge earfoðhylde bið, and gyrnð ðæra ðinga ðe hé on woruldlicere drohtnunge næfde, oððe begitan ne mihte, buton twyn him genealæhð se hreofla Giezi, þæs witegan cnapan, and þæt þæt he on lichaman geðrowade, þæt ðrowað þes on his sawle. Se cnapa folgode ðam mæran witegan Eliseum: þa com him to sum rice mann of þam leodscipe þe is Siria geháten, his nama wæs Náámán, and he wæs hreoflig. Þa becom hé to ðam Godes witegan Eliseum, on Iudea lande, and he ðurh Godes mihte fram ðære coðe hine gehælde. Þa bead he ðam Godes menn, for his hælðe, deorwurðe sceattas. Se witega him andwyrde, "Godes miht þe gehælde, na ic. Ne underfó ic ðin feoh: ðanca Gode ðinre gesundfulnysse, and brúc ðinra æhta." Náámán ða gecyrde mid ealre his fare to his agenre leode. There is a great difference among converted men: some imitate the apostles, some imitate Judas the betrayer of Christ, some Ananias and Sapphira, some Gehazi. Those who, in imitation of the apostles, despise all transitory things for the sake of everlasting life, shall have praise and everlasting reward with Christ's apostles. He who, living among monks, guilefully deceives in the property of the monastery, will be the companion of Judas, who betrayed Christ, and will receive his punishment with the inmates of hell. He who with twofold thoughts turns to monastic life, and bestows one part of his property, holds one to himself, and has no trust in the Almighty, that he will provide for him food and garments and other needs, will receive the accursed sentence with Ananias and Sapphira, who deceived in their own property, and fell dying with sudden death before the apostles. He who in monastic life is ill-inclined, and yearns for the things which he had not in worldly life nor could obtain, without doubt to him approximates the leper Gehazi, the prophet's servant, and that which he suffered in body, this suffers in his soul. The servant followed the great prophet Elisha: then there came to him a rich man of the nation which is called Syria, his name was Naaman, and he was leprous. He came then to God's prophet, Elisha, in Judea, and he, through God's might, healed him from that disease. He then offered to the man of God, for his health, precious treasures. The prophet answered him, "God's might hath healed thee, not I. I will not receive thy money: thank God for thy health, and enjoy thy possessions." Naaman then returned with all his company to his own people.
Þa wæs ðæs witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, ðone ðegen Náámán ðus mid wordum liccetende, "Nu færlice comon tweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund." Se ðegen him andwyrde, "Waclic bið him swa lytel to sendenne; ac genim feower scrud and twa pund." He ða gewende ongean mid þam sceattum, and bediglode his fær wið þone witegan. Se witega hine befrán, "Hwanon come ðu, Giezi?" He andwyrde, "Leof, næs ic on nanre fare." Se witega cwæð, "Ic geseah, ðurh Godes Gást, þa se ðegen alyhte of his cræte, and eode togeanes ðe, and ðu name his sceattas on feo and on reafe. Hafa ðu eac forð mid ðam sceattum his hreoflan, ðu and eal ðin ofspring on ecnysse." And hé gewende of his gesihðe mid snaw-hwitum hreoflan beslagen. Then was the prophet's servant, Gehazi, beguiled by avarice, and he ran off, the officer Naaman thus deceiving by words, "Now suddenly the sons of two prophets are come to my master: send him two garments and a pound." The officer answered him, "It will be mean to send him so little; but take four garments and two pounds." He then returned with the treasures, and concealed his journey from the prophet. The prophet asked him, "Whence comest thou, Gehazi?" He answered, "Sir, I was on no journey." The prophet said, "I saw through the Spirit of God, that the officer alighted from his chariot, and went towards thee, and thou tookest his treasures in money and in raiment. Have also henceforth with the treasures his leprosy, thou and all thy offspring for ever." And he turned from his sight stricken with snow-white leprosy.
Is nu forði munuchádes mannum mid micelre gecnyrdnysse to forbugenne ðas yfelan gebysnunga, and geefenlæcan þam apostolum, þæt hí, mid him and mid Gode, þæt éce líf habban moton. Amen. Now it is therefore for monastic men to shun with great care these evil examples, and to imitate the apostles, that they, with them and with God, may have everlasting life. Amen.

Dixit Simon Petrus ad Jesum: et reliqua.

DOMINICA XI. POST PENTECOSTEN. THE ELEVENTH SUNDAY AFTER PENTECOST.
Cum adpropinquaret Iesus Hierusalem: et reliqua. Cum adpropinquaret Jesus Hierusalem: et reliqua.
"On sumere tide wæs se Hælend farende to Hierusalem: ðaða he genealæhte þære ceastre and hé hí geseah, ða weop hé ofer hí:" et reliqua. "On a time Jesus was going to Jerusalem: when he came near to the city and saw it, he wept over it," etc.
Gregorius se trahtnere cwæð, þæt se Hælend beweope ðære ceastre toworpennysse, ðe gelamp æfter his ðrowunge, for ðære wrace heora mándæda, þæt hí ðone heofenlican Æðeling mánfullice acwellan woldon. He spræc mid woplicre stemne, na to ðam weorc-stánum, oððe to ðære getimbrunge, ac spræc to ðam ceastergewarum, þa hé mid fæderlicere lufe besargode, forðan ðe hé wiste heora forwyrd hrædlice toweard. Feowertig geara fyrst Godes mildheortnys forlét ðam wælhreowum ceastergewarum to behreowsunge heora mándæda, ac hí ne gymdon nanre dædbote, ac maran mándæda gefremedon, swa þæt hí oftorfodon mid stanum ðone forman Godes cyðere Stephanum, and Iacobum, Iohannes broðer, beheafdodon. Eac ðone rihtwisan Iacobum hí ascufon of ðam temple, and acwealdon, and ehtnysse on ða oðre apostolas setton. Seo Godes gelaðung, þe on ðære byrig, æfter Cristes ðrowunge, under þam rihtwisan Iacobe drohtnigende wæs, ferde eal samod of ðære byrig to anre wíc wið ða éá Iordanen; forðan ðe him com to Godes hǽs, þæt hi sceoldon fram ðære mánfullan stowe faran, ærðam ðe seo wracu come. God ða oncneow þæt ða Iudeiscan nanre dǽdbote ne gymdon, ac má and má heora mándæda geyhton: sende him ða to Romanisc folc, and hí ealle fordyde. Gregory the expounder said, that Jesus bewailed the overthrow of the city, which happened after his passion, in vengeance of their crimes, because they would sinfully slay the heavenly Prince. He spake with weeping voice, not to the work-stones, nor to the building, but spake to the inhabitants, whom he bewailed with fatherly love, because he knew that their destruction was speedily to take place. A space of forty years the mercy of God left the cruel inhabitants for repentance of their crimes, but they cared for no penitence, but perpetrated greater crimes, so that they slew with stones Stephen, the first martyr of God, and beheaded James, the brother of John. The righteous James also they thrust from the temple, and slew, and raised persecution against the other apostles. The congregation of God which, after Christ's passion, was continuing in the city under the righteous James, went all together from the city to a village on the river Jordan; for God's command had come to them, that they should go from the wicked place, ere the vengeance came. God knew then that the Jews cared for no penitence, but more and more increased their crimes: he therefore sent to them the Roman people, and they ruined them all.
Uespasianus hatte se casere, ðe on ðam dagum geweold ealles middangeardes cynedomes. Sé asende his sunu Titum to oferwinnenne ða earman Iudeiscan. Þa gelámp hit swa þæt hí wæron gesamnode binnan ðære byrig Hierusalem, six hund ðusend manna, swylce on anum cwearterne beclysede; and hí wurdon ða utan ymbsette mid Romaniscum here swa lange þæt ðær fela ðusenda mid hungre wurdon acwealde; and for ðære menigu man ne mihte hí bebyrigan, ac awurpon ða líc ofer ðone weall. Sume ðeah for mæiglicre sibbe hí bebyrigan woldon, ac hí hrædlice for mægenleaste swulton. Gif hwa hwæt lytles æniges bigwistes him sylfum gearcode, him scuton sona to reaferas, and ðone mete him of ðam muðe abrudon. Sume hí cuwon heora gescý, sume heora hætera, sume streaw, for ðære micclan angsumnysse ðæs hatan hungres. Hit nis na gedafenlic þæt we on ðisum halgan godspelle ealle ða sceamlican yrmðu gereccan þe gelumpon ðam ymbsettum Iudeiscum, ærðan ðe hi on hand gán woldon. Wearð ða se mæsta dæl ðæra arleasra mid þam bysmerlicum hungre adyd, and þa lafe ðæs hungres ofsloh se Romanisca here, and ða burh grundlunga towurpon, swa þæt ðær ne beláf stán ofer stáne, swa swa se Hælend ǽr mid wope gewítegode. Þæra cnapena ðe binnan syxtyne geara ylde wæron, hund-nigontig ðusenda hí tosendon to gehwylcum leodscipum to ðeowte, and on ðam earde ne beláf nan ðing ðæs awyrgedan cynnes. Seo burh wearð syððan on oðre stówe getimbrod, and mid ðam Sarasceniscum gesett. Vespasian the emperor was called, who in those days ruled the kingdom of the whole world. He sent his son Titus to conquer the miserable Jews. It then so happened that they were assembled within the city of Jerusalem, six hundred thousand men, enclosed as it were in a prison; and they were surrounded without by the Roman army so long that many thousands were killed by hunger; and they could not bury them by reason of the number, but cast the corpses over the wall. Some, however, would bury them for the sake of kinship, but they soon died from weakness. If any one had provided any little sustenance for himself, robbers would suddenly rush on him, and pull the meat from his mouth. Some chewed their shoes, some their garments, some straw, for the great anguish of hot hunger. It is not fitting that we, in this holy gospel, recount all the shameful miseries which befell the besieged Jews before they would yield. The greater part of the wicked ones was then destroyed by the ignominious famine, and the Roman host slew the leavings of the famine, and razed the city to the ground, so that there remained not stone over stone, as Jesus had erewhile with weeping prophesied. Of boys who were within sixteen years of age, they sent ninety thousand to all nations in slavery, and in the country there remained nothing of the accursed race. The city was afterwards built in another place, and peopled with Saracens.
Se Hælend geswutelode for hwilcum intingan ðeos tostencednys þære byrig gelumpe, ðaða hé cwæð, "Forðan þe ðu ne oncneowe ðone timan ðinre geneosunge." He geneosode ða buruhware ðurh his menniscnysse, ac hí næron his gemyndige, naðor ne ðurh lufe ne þurh ege. Be ðære gymeleaste spræc se witega mid ceorigendre stemne, ðus cweðende, "Storc and swalewe heoldon ðone timan heora to-cymes, and þis folc ne oncneow Godes dóm." Drihten cwæð to ðære byrig, "Gif þu wistest hwæt þe toweard is, þonne weope ðu mid me. Witodlice on ðisum dæge þu wunast on sibbe, ac ða toweardan wraca sind nu bediglode fram ðinum eagum." Seo buruhwaru wæs wunigende on woruldlicere sibbe, þaþa heo orsorhlice wæs underðeodd flæsclicum lustum, and hwonlice hógode ymbe ða toweardan yrmða, ðe hyre ða-gyt bediglode wæron. Gif heo ðære yrmðe forewittig wære, ne mihte heo mid orsorgum mode ðære gesundfulnysse andweardes lifes brucan. Jesus showed for what cause this dispersion of the city happened, when he said, "Because thou knewest not the time of thy visitation." He visited the inhabitants in his humanity, but they were not mindful of him, neither by love nor by fear. Of that heedlessness the prophet spake with lamenting voice, thus saying, "The stork and the swallow keep the time of their coming, and this people knew not the doom of God." The Lord said to the city, "If thou knewest what is to befall thee, then wouldst thou weep with me. Verily on this day thou dwellest in peace, for the vengeances to come are now hidden from thine eyes." The inhabitants were dwelling in worldly peace, while they were heedlessly subservient to fleshly lusts, and little thought of the miseries to come, which were yet hidden from them. If they had been foreknowing of that misery, they could not with heedless mind have enjoyed the prosperity of the present life.
Drihten adræfde of ðam temple ða cýpmen, þus cweðende, "Hit is awriten, þæt min hús is gebed-hús, and ge hit habbað gedon sceaðum to screafe." Þæt tempel wæs Gode gehalgod, to his ðenungum and lofsangum, and to gebedum ðam geleaffullum; ac ða gytsigendan ealdor-biscopas geðafedon þæt ðær cyping binnan gehæfd wære. Drihten, ðaða he þæt unriht geseah, he worhte áne swipe of rápum, and hí ealle mid gebeate út-ascynde. Þeos todræfednys getacnode ða toweardan toworpennysse ðurh þone Romaniscan here, and se hryre gelámp swyðost þurh gyltas ðæra ealdor-biscopa ðe, binnan ðam temple wunigende, mid gehywedre halignysse þæs folces lác underfengon, and ðæra manna ehton ðe butan lace þæt tempel gesohton. Hwæt wæs þæt tempel buton swylce sceaðena scræf, þaþa ða ealdor-biscopas mid swylcere gytsunge gefyllede wæron, and ða leaslican ceapas binnan ðam Godes huse geðafedon? Hit is on oðrum godspelle awriten, þæt ðær sæton myneteras, and ðær wæron gecype hryðeru, and scép, and culfran. On ðam dagum, æfter gesetnysse ðære ealdan ǽ, man offrode hryðeru, and scép, and culfran, for getacnunge Cristes ðrowunge: ða tihte seo gitsung þa sacerdas þæt man ðillic orf þær to ceape hæfde, gif hwá feorran come, and wolde his lác Gode offrian, ðæt hé on gehendnysse to bicgenne gearu hæfde. Drihten ða adræfde ðillice cypan of ðam halgan temple, forðan ðe hit næs to nanum ceape aræred, ac to gebedum. The Lord drove the chapmen from the temple, thus saying, "It is written, that my house is a house of prayer, and ye have made it a den for thieves." The temple was hallowed to God, for his services, and songs of praise, and prayers of the faithful; but the covetous high-priests allowed chapping to be held therein. The Lord, when he saw that wickedness, made a scourge of ropes, and with beating hurried them all out. This dispersion betokened the future destruction by the Roman army, and the ruin happened chiefly through the sins of the high-priests, who, dwelling within the temple, with pretended holiness received the people's offerings, and persecuted those men who sought the temple without offerings. What was that temple but, as it were, a den of thieves, when the chief priests were filled with such covetousness, and allowed false bargains within the house of God? It is written in another gospel, that there sat moneyers, and there were oxen for sale, and sheep, and doves. In those days, according to the institute of the old law, they offered oxen, and sheep, and doves, in token of Christ's passion: then covetousness stimulated the priests to have such animals there for sale, that, if any one came from afar, and would offer his gift to God, he might have it ready at hand to buy. The Lord then drove such chapmen from the holy temple, because it was not raised for any trading, but for prayers.
"Him ða to genealæhton blinde and healte, and he hi gehælde, and wæs lærende þæt folc dæghwomlice binnan ðam temple." Se mildheorta Drihten, ðe læt scinan his sunnan ofer ða rihtwisan and unrihtwisan gelice, and sent renas and eorðlice wæstmas gódum and yfelum, nolde ofteon his lare þam ðwyrum Iudeiscum, forðan ðe manega wæron góde betwux þam yfelan, þe mid ðære lare gebeterode wæron, þeah ðe ða þwyran hyre wiðcwædon. Hé eac mid wundrum ða lare getrymde, þæt ða gecorenan ðy geleaffulran wæron: and ða wiðercorenan nane beladunge nabbað, forðan ðe hí ne ðurh godcunde tacna, ne þurh líflice lare, þam soðfæstan Hælende gelyfan noldon. Nu cwyð se eadiga Gregorius, þæt heora toworpennys hæfð sume gelicnysse to gehwilcum þwyrlicum mannum, þe blissiað on yfel-dædum, and on ðam wyrstan ðingum fægniað. Swilcera manna besargað se mildheorta Drihten dæghwomlice, seðe ða þa losigendlican buruhware mid tearon bemǽnde. Ac gif hí oncneowon ða geniðerunge þe him onsihð, hí mihton hí sylfe mid sarigendre stemne heofian. "Then the blind and the halt drew near unto him, and he healed them, and was teaching the folk daily within the temple." The merciful Lord, who lets his sun shine over the righteous and unrighteous alike, and sends rains and earthly fruits to the good and evil, would not withdraw his instruction from the perverse Jews, because many were good among the evil, who were bettered by that instruction, although the perverse opposed it. He also confirmed his instruction by miracles, that the chosen might be the more believing: and the rejected shall have no excuse, because they neither by divine signs, nor by vital lore, would believe in the true Saviour. Now the blessed Gregory says, that their desolation has some likeness to all perverse men, who exult in evil deeds, and rejoice in the worst things. Such men the merciful Lord bewails daily, who then the perishing townsfolk with tears bemoaned. But if they knew the condemnation that hangs over them, they would themselves lament with sorrowing voice.
Soðlice ðære losigendlican sawle belimpð þes æfterfiligenda cwyde, "On ðysum dæge þu wunast on sibbe, ac seo towearde wracu is nu bediglod fram ðinum eagum." Witodlice seo ðwyre sawul is on sibbe wunigende on hire dæge, þonne heo on gewitendlicere tide blissað, and mid wurðmyntum bið up-ahafen, and on hwilwendlicum bricum bið ungefoh, and on flæsclicum lustum bið tolysed, and mid nanre fyrhte þæs toweardan wites ne bið geegsod, ac bedygelað hire sylfre ða æfterfiligendan yrmða; forðan gif heo embe ða smeað, þonne bið seo woruldlice bliss mid þære smeagunge gedrefed. Heo hæfð ðonne sibbe on hire dæge, ðonne heo nele ða andweardan myrhðe gewǽcan mid nánre care þære toweardan ungesælðe, ac gæð mid beclysedum eagum to ðam witnigendlicum fyre. Seo sawul ðe on ðas wisan nu drohtnað, heo is to geswencenne ðonne ða rihtwisan blissiað; and ealle ða ateorigendlican ðing, þe heo nu to sibbe and blisse talað, beoð hire ðonne to byternysse and to ceaste awende; forðan ðe heo micele sace wið hí sylfe hæfð, hwí heo ða geniðerunge, ðe heo ðonne ðolað, nolde ær on life mid ænigre carfulnysse foresceawian. Be ðam is awriten, "Eadig bið se man þe symle bið forhtigende; and soðlice se heardmoda befylð on yfel." Eft on oðre stowe mynegað þæt halige gewrit, "On eallum ðinum weorcum beo ðu gemyndig þines endenextan dæges, and on ecnysse ðu ne syngast." Verily this following sentence applies to the perishing soul, "On this day thou dwellest in peace, for the vengeance to come is now hidden from thine eyes." The perverse soul is indeed dwelling in peace in its day, when in transient time it rejoices, and is exalted with dignities, and in temporary enjoyments is immoderate, and is dissolved in fleshly lusts, and is awed by no fear of future punishment, but hides from itself the miseries following after; because if it reflect on them, then will worldly bliss be troubled by that reflection. It has then peace in its day, when it will not afflict the present mirth with any care for the future unhappiness, but goes with closed eyes to the penal fire. The soul which in this wise now lives, shall be afflicted when the righteous rejoice; and all the perishable things, which it now accounts as peace and bliss, shall then be turned for it to bitterness and strife; for it will have great contention with itself, why it would not before in life with any carefulness foresee the condemnation which it then is suffering. Concerning which it is written, "Blessed is the man who is ever fearing; and verily the hardened shall fall into evil." Again in another place holy writ admonishes, "In all thy works be thou mindful of thy last day, and in eternity thou wilt not sin."
Seo halige ræding cwyð, "Se tyma cymð þæt ðine fynd ðe ymbsittað mid ymbtrymminge, and ðe on ælce healfe genyrwiað, and to eorðan þe astreccað, and ðine bearn samod ðe on ðe sind." Þæra sawla fynd sind ða hellican gastas þe besittað þæs mannes forðsið, and his sawle, gif heo fyrenful bið, to ðære geferrǽdene heora agenre geniðerunge mid micelre angsumnysse lædan willað. Þa deoflu æteowiað þære synfullan sawle ægðer ge hyre yfelan geðohtas, and ða derigendlican spræca, and ða mánfullan dæda, and hí mid mænigfealdum ðreatungum geangsumiað, þæt heo on ðam forðsiðe oncnáwe mid hwilcum feondum heo ymbset bið, and ðeah nán ut-fær ne gemet, hu heo ðam feondlicum gastum oðfleon mage. To eorðan heo bið astreht ðurh hire scylda oncnawennysse, ðonne se lichama þe heo on leofode to duste bið formolsnod. Hire bearn on deaðe hreosað, ðonne ða únalyfedlican geðohtas, ðe heo nu acenð, beoð on ðære endenextan wrace eallunga toworpene, swa swa se sealm-sceop be ðam gyddigende sang, "Nellað ge getruwian on ealdormannum, ne on manna bearnum, on ðam nis nan hǽl. Heora gast gewit, and hí to eorðan gehwyrfað, and on ðam dæge losiað ealle heora geðohtas." The holy lesson says, "The time cometh that thy foes shall encompass thee with a leaguer, and shall straiten thee on every side, and shall prostrate thee to earth, together with thy children which are in thee." The foes of the soul are the hellish spirits which beset a man's departure, and with great tribulation will lead his soul, if it be sinful, to the fellowship of their own damnation. The devils show to the sinful soul its evil thoughts, and pernicious speeches, and wicked deeds, and with manifold reproaches afflict it, that on its departure it may know by what foes it is beset, and yet find no outlet whereby it may flee from the hostile spirits. To earth it shall be prostrated by a knowledge of its sins, when the body in which it lived shall be rotted to dust. Its children shall fall in death, when the unallowed thoughts, which it now gives birth to, shall, in the last vengeance, be wholly rendered vain, as the psalmist melodiously sang, "Trust not in princes, nor in the children of men, in whom there is no health. Their spirit departs, and they return to earth, and in that day all their thoughts perish."
Soðlice on ðam godspelle fyligð, "And hí ne forlǽtað on ðe stán ofer stáne." Þæt ðwyre mod, þonne hit gehýpð yfel ofer yfele, and þwyrnysse ofer þwyrnysse, hwæt deð hit buton swilce hit lecge stán ofer stáne? Ac ðonne seo sawul bið to hire witnunge gelæd, ðonne bið eal seo getimbrung hire smeagunge toworpen; forðan ðe heo ne oncneow ða tíd hire geneosunge. On manegum gemetum geneosað se Ælmihtiga God manna sawla; hwiltidum mid lare, hwilon mid wundrum, hwilon mit untrumnyssum; ac gif heo ðas geneosunga forgymeleasað, ðam feondum heo bið betæht on hire geendunge, to ecere witnunge, þam ðe heo ǽr on life mid healicum leahtrum gehyrsumode. Þonne beoð ða hire witneras on ðære hellican susle, ða ðe ǽr mid mislicum lustum hi to ðam leahtrum forspeonon. Verily in the gospel it follows, "And they shall not leave in thee stone over stone." The perverse mind, when it heaps evil over evil, and perversity over perversity, what does it, but as though it lay stone over stone? But when the soul shall be led to its punishment, then will all the structure of its cogitation be overthrown; for it knew not the time of its visitation. In many ways the Almighty God visits the souls of men; sometimes with instruction, sometimes with miracles, sometimes with diseases; but if it neglect these visitations, it will be at its end delivered for eternal punishment to fiends, whom it had previously with deadly sins obeyed in life. Then shall those be its tormentors in hell-torment, who had before allured it by divers pleasures to those sins.
Drihten eode into ðam temple, and mid swipe ða cypan ut-adræfde. Þa cypmen binnon ðam temple getacnodon unrihtwise láreowas on Godes gelaðunge. Ðær wæron gecype oxan, and scép, and culfran, and þær sæton myneteras. Oxa teolað his hlaforde, and se lareow sylð oxan on Godes cyrcan, gif he begæð his hlafordes teolunga, þæt is, gif he bodað godspel his underðeoddum, for eorðlicum gestreonum, and na for godcundre lufe. Mid sceapum he mangað, gif he dysigra manna herunga cepð on arfæstum weorcum. Be swylcum cwæð se Hælend, "Hi underfengon edlean heora weorca;" þæt is se hlisa idelre herunge, ðe him gecweme wæs. The Lord went into the temple, and with a scourge drove out the chapmen. The chapmen within the temple betokened unrighteous teachers in God's church. There were for sale oxen, and sheep, and doves, and there sat moneyers. The ox toils for his lord, and the teacher sells oxen in God's church, if he perform his Lord's tillage, that is, if he preach the gospel to those under his care, for earthly gains, and not for godly love. With sheep he traffics, if he seek after the praises of foolish men in pious works. Of such Jesus said, "They have received the reward of their works;" that is the fame of idle praise, which was pleasing to them.
Se láreow bið culfran cypa, þe nele ða gife, ðe him God forgeaf butan his geearnungum, oðrum mannum butan sceattum nytte dón; swa swa Crist sylf tæhte, "Butan ceape ge underfengon ða gife, syllað hí oðrum butan ceape." Se ðe mid gehywedre halignysse him sylfum teolað on Godes gelaðunge, and nateshwón ne carað ymbe Cristes teolunge, se bið untwylice mynet-cypa getalod. Ac se Hælend todræfð swylce cypan of his huse, ðonne hé mid geniðerunge fram geferrædene his gecorenra hí totwæmð. The teacher is a chapman of doves, who will not without money give for use of other men, the gift which God, without his deserts, has given to him; as Christ himself taught, "Without price ye have received the gift, give it to others without price." He who with assumed holiness toils for himself in God's church, and cares nothing for Christ's tillage, will undoubtedly be accounted a money-chapman. But Jesus will drive such chapmen from his house, when, with condemnation, he shall separate them from the fellowship of his chosen.
"Min hús is gebed-hús, and ge hit habbað gedón sceaðum to scræfe." Hit getímað forwel oft þæt ða ðwyran becumað to micclum háde on Godes gelaðunge, and hí ðonne gastlice ofsleað mid heora yfelnysse heora underðeoddan, ða ðe hí sceoldon mid heora benum gelíffæstan. Hwæt sind ðyllice buton sceaðan? Anes gehwilces geleaffulles mannes mód is Godes hús, swa swa se apostol cwæð, "Godes tempel is halig, þæt ge sind." Ac þæt mód ne bið na gebed-hús, ac sceaðena scræf, gif hit forlysð unscæððignysse and bilewitnysse soðre halignysse, and mid ðwyrlicum geðohtum hógað oðrum dara. "My house is a prayer-house, and ye have made it a den for thieves." It happens too often that the perverse come to great dignity in God's church, and they then, with their evilness, spiritually slay those placed under their care, whom they ought with their prayers to quicken. What are such but thieves? The mind of every believing man is a house of God, as the apostle said, "The temple of God is holy, which ye are." But the mind will be no prayer-house, but a den of thieves, if it lose the innocence and meekness of true holiness, and with perverse thoughts meditate harm to others.
"And he wæs tæcende dæghwomlice binnan ðam temple." Crist lærde ða þæt folc on his andweardnysse, and he lærð nu dæghwomlice geleaffulra manna mód mid godcundre láre smeaðancellice, þæt hí yfel forbugon and gód gefremman. Ne bið na fulfremedlic þam gelyfedan þæt hé yfeles geswice, buton hé gód gefremme. Se eadiga Gregorius cwæð, "Mine gebroðru, ic wolde eow ane lytle race gereccan, seo mæig ðearle eower mód getimbrian, gif ge mid gymene hí gehyran wyllað. Sum æðelboren mann wæs on ðære scire Ualeria, se wæs geháten Crisaurius, se wæs swa micclum mid leahtrum afylled swa micclum swa hé wæs mid eorðlicum welum gewelgod. He wæs toðunden on modignysse, and his flæsclicum lustum underðeod, and mid ungefohre gytsunge ontend. Ac ðaða God gemynte his yfelnysse to geendigenne, ða wearð hé geuntrumod, and to forðsiðe gebroht. Þa on ðære ylcan tide þe hé geendian sceolde, ða beseah hé up, and stodon him abutan swearte gastas, and mid micclum ðreate him onsigon, þæt hí his sawle on ðam forðsiðe mid him to hellicum clysungum gegripon. He ongánn ða bifian and blácian, and ungefohlice swætan, and mid micclum hreame fyrstes biddan, and his sunu Maximus, ðone ic geseah munuc syððan, mid gedrefedre stemne clypode, and cwæð, Min cild, Maxime, gehelp min; onfoh me on ðinum geleafan: næs ic ðe derigende on ænigum ðingum. Se sunu ða Maximus mid micclum heofe gedrefed, him to cóm. Hé wand þa swa swa wurm; ne mihte geðolian þa egeslican gesihðe ðæra awyrgedra gasta. Hé wende hine to wage, ðær hi him ætwæron; he wende eft ongean, þær hé hí funde. Þaða hé swa swiðe geancsumod his sylfes órwene wæs, ða hrymde hé mid micelre stemne, and ðus cwæð, Lætað me fyrst oð to merigen, huru-ðinga fyrst oð to merigen: ac mid ðisum hreame ða blacan fynd tugon ða sawle of ðam lichaman, and awég gelæddon." Be ðam is swutol, þæt seo gesihð him wearð æteowod for oðra manna beterunge, na for his agenre. La hwæt fremode him, ðeah ðe hé on forðsiðe þa sweartan gastas gesawe, ðonne he ne moste þæs fyrstes habban ðe he gewilnode? Ac uton we beon carfulle, þæt ure tima mid ydelnysse ús ne losige, and we ðonne to wel-dædum gecyrran willan, ðonne us se deað to forðsiðe geðreatað. "And he was teaching daily within the temple." Christ then taught the people in his presence, and he now daily teaches the minds of believing men with godly lore, by meditation, to eschew evil and perform good. It is not perfect for the believing man to cease from evil, unless he performs good. The blessed Gregory said, "My brothers, I would relate to you a little narrative, which may greatly edify your minds, if ye with heedfulness will hear it. There was a certain nobleman in the province of Valeria, who was called Chrysaurius, who was as much filled with sins as he was enriched with earthly riches. He was inflated with pride, and a slave to his fleshly lusts, and inflamed with excessive covetousness. But when God designed to put an end to his wickedness, he became sick, and brought to departure hence. Then at the very time that he should die, he looked up, and there stood about him swart spirits, and in a great company descended on him, that they might snatch his soul, on its departure, with them to the barriers of hell. He began then to tremble and grow pale, and incredibly to sweat, and with great cry to pray for a respite, and with troubled voice called his son Maximus, whom I afterwards saw as a monk, and said, My child, Maximus, help me; receive me in thy faith: I have not in any way been hurtful to thee. The son Maximus then, troubled with great sorrowing, came to him. He was then turning like a worm; he could not endure the dreadful sight of the accursed spirits. He turned himself to the wall, there they were present to him; he turned back again, there he found them. When he, so greatly afflicted, was hopeless of himself, he cried with a loud voice, and thus said, Grant me a respite till to-morrow, at least a respite till to-morrow: and with this cry the black fiends drew the soul from the body, and led it away." From this it is manifest, that the vision was shown to him for the bettering of other men, not for his own. Alas, what did it profit him, though, on his departure, he saw the swart spirits, when he might not have the respite which he desired? But let us be careful, that our time escape not from us in vanity, and we turn to good deeds, when death urges us to departure.
Þu, Ælmihtiga Drihten, gemiltsa us synfullum, and urne forðsið swa gefada, þæt we, gebettum synnum, æfter ðisum frecenfullum life, ðinum halgum geferlæhte beon moton. Sy ðe lóf and wuldor on ealra worulda woruld. Amen. Thou, Almighty Lord, have mercy on us sinful, and so order our departure, that we, having atoned for our sins, may, after this perilous life, be associated with thy saints. To thee be praise and glory for ever and ever. Amen.

Cum adpropinquaret Iesus Hierusalem: et reliqua.

Cum adpropinquaret Jesus Hierusalem: et reliqua.

IIII. IDUS AUGUSTI. AUGUST X.
PASSIO BEATI LAURENTII MARTYRIS. THE PASSION OF THE BLESSED MARTYR LAWRENCE.
On Decies dæge, þæs wælhreowan caseres, wæs se halga biscop Sixtus on Romana byrig drohtnigende. Ða færlice het hé his gesihum, ðone biscop mid his preostum samod geandwerdian. Sixtus ða unforhtmod to his preostum clypode, "Mine gebroðra, ne beo ge afyrhte, cumað, and eower nan him ne ondræde ða scortan tintregunga. Þa halgan martyras geðrowodon fela pinunga, þæt hí orsorge becomon to wulder-beage þæs ecan lifes." Þa andwyrdon his twegen diaconas, Felicissimus and Agapitus, "Ðu, ure fæder, hwider fare we butan ðe?" On ðære nihte wearð se biscop mid his twám diaconum hrædlice to ðam reðum ehtere gebroht. Se casere Decius him cwæð to, "Geoffra ðine lác ðam undeadlicum godum, and beo ðu þæra sacerda ealdor." Se eadiga Sixtus him andwyrde, "Ic symle geoffrode, and gýt offrige mine lác ðam Ælmihtigan Gode, and his Suna, Hælendum Criste, and ðam Halgum Gaste, hluttre onsægednysse and ungewemmede." Decius cwæð, "Gebeorh ðe and ðinum preostum, and geoffra. Soðlice gif ðu ne dest, þu scealt beon eallum oðrum to bysne." Sixtus soðlice andwyrde, "Hwene ær ic ðe sæde, þæt ic symle geoffrige ðam Ælmihtigum Gode." Decius ða cwæð to his cempum, "Lædað hine to ðam temple Martis, þæt he ðam gode Marti geoffrige: gif he nelle offrian, beclysað hine on ðam cwearterne Mamortini." Þa cempan hine læddon to ðam deofolgylde, and hine ðreatodon þæt he ðære deadan anlicnysse his lác offrian sceolde. Þaða he ðæs caseres hæse forseah, and ðam deofolgylde offrian nolde, ða gebrohton hi hine mid his twam diaconum binnan ðam blindan cwearterne. In the time of Decius, the cruel emperor, the holy bishop Sixtus was dwelling in Rome. Then he suddenly commanded his counts to bring the bishop together with his priests before him. Sixtus then with fearless mind called to his priests, "My brothers, be ye not afraid, come, and let none of you dread short torments. The holy martyrs suffered many tortures, that they might fearless come to the glory-crown of everlasting life." His two deacons, Felicissimus and Agapetus, then answered, "Thou, our father, whither shall we go without thee?" On that night the bishop with his two deacons was quickly brought to the cruel persecutor. The emperor Decius said to him, "Offer thy gift to the immortal gods, and be thou the chief of the priests." The blessed Sixtus answered him, "I have ever offered and will yet offer my gift to the Almighty God, and his Son, Jesus Christ, and to the Holy Ghost, in pure and unpolluted sacrifice." Decius said, "Take heed for thyself and thy priests, and offer; for if thou dost not, thou shalt be an example to all others." But Sixtus answered, "A little before I said to thee, that I always offer to Almighty God." Decius then said to his soldiers, "Lead him to the temple of Mars, that he may offer to the god Mars: if he will not offer, shut him in the prison Mamortinum." The soldiers led him to the temple, and urged him to offer his gift to the dead image. When he despised the emperor's command, and would not offer to the idol, they brought him with his two deacons into the dark prison.
Þa betwux ðam com Laurentius, his erce-diacon, and ðone halgan biscop mid ðisum wordum gespræc, "Ðu, mín fæder, hwider siðast ðu butan ðinum bearne? Þu halga sacerd, hwider efst ðu butan ðinum diacone? Næs ðin gewuna þæt ðu butan ðinum diacone Gode geoffrodest. Hwæt mislicode ðe, min fæder, on me? Geswutela ðine mihte on ðinum bearne, and geoffra Gode þone ðe ðu getuge, þæt þu ðy orsorglicor becume to ðam æðelan wulder-beage." Þaða se eadiga Laurentius mid þisum wordum and ma oðrum bemǽnde þæt he ne moste mid his lareowe ðrowian, ða andwyrde se biscop, "Min bearn, ne forlæte ic ðe, ac ðe gerist mara campdom on ðinum gewinne. We underfoð, swa swa ealde men, scortne ryne þæs leohtran gewinnes; soðlice þu geonga underfehst miccle wulderfulran sige æt ðisum reðan cyninge. Min cild, geswic ðines wopes: æfter ðrim dagum ðu cymst sigefæst to me to ðam ecum life. Nim nu ure cyrcan maðmas, and dæl cristenum mannum, be ðan ðe ðe gewyrð." Then among them came his archdeacon Lawrence, and spake to the holy bishop in these words, "Thou, my father, whither goest thou without thy child? Thou holy priest, whither hastenest thou without thy deacon? It was not thy wont to offer to God without thy deacon. What has displeased thee, my father, in me? Show thy power on thy child, and offer to God him whom thou hast trained up, that thou the less sorrowfully attain to the noble crown of glory." When the blessed Lawrence had, with these words and others more, lamented that he might not suffer with his teacher, the bishop answered, "My child, I forsake thee not, but thee befits a greater struggle in thy conflict. We, as old men, shall undergo the short course of a lighter conflict: but thou, a young man, wilt undergo a much more glorious triumph from this cruel king. My child, cease thy weeping: after three days thou wilt come to me triumphant to everlasting life. Take thou our church's treasures, and distribute to christian men, as it may seem good unto thee."
Se erce-diacon ða, Laurentius, be ðæs biscopes hæse ferde and dælde þære cyrcan maðmas preostum, and ælðeodigum ðearfum, and wudewum, ælcum be his neode. He com to sumere wudewan, hire nama wæs Quiriaca, seo hæfde behyd on hire hame preostas and manega læwede cristenan. Ða se eadiga Laurentius ðwoh heora ealra fét, and ða wudewan fram hefigtimum heafod-ece gehælde. Eac sum ymesene man mid wope his fét gesohte, biddende his hæle. Laurentius ða mearcode rode-tacen on ðæs blindan eagan, and he ðærrihte beorhtlice geseah. Se erce-diacon ða-gyt geaxode má cristenra manna gehwær, and hí ær his ðrowunge mid gastlicere sibbe and mid fót-ðweale geneosode. The archdeacon Lawrence then, at the bishop's command, went and distributed the church's treasures to priests, and poor strangers, and widows, to each according to his need. He came to a widow, whose name was Quiriaca, who had hidden in her dwelling priests and many lay christians. Then the blessed Lawrence washed the feet of them all, and healed the widow of a wearisome headache. A blind man also with weeping sought his feet, praying for his cure. Lawrence then marked the sign of the rood on the blind man's eyes, and he straightways saw brightly. The archdeacon heard yet of more christian men elsewhere, and before his passion visited them with ghostly peace and with foot-washing.
Þaða hé ðanon gewende, ða wæs his láreow Sixtus mid his twam diaconum of ðam cwearterne gelædd, ætforan ðam casere Decium. He wearð þa geháthyrt ongean ðone halgan biscop, ðus cweðende, "Witodlice we beorgað ðinre ylde: gehyrsuma urum bebodum, and geoffra ðam undeaðlicum godum." Se eadiga biscop him andwyrde, "Ðu earming, beorh ðe sylfum, and wyrc dædbote for ðæra halgena blode ðe ðu agute." Se wælhreowa cwellere mid gebolgenum mode cwæð to his heah-gerefan, Ualeriane, "Gif ðes bealdwyrda biscop acweald ne bið, siððan ne bið ure ege ondrædendlic." Ualerianus him andwyrde, "Beo he heafde becorfen. Hat hí eft to ðæs godes temple Martis gelǽdan, and gif hí nellað to him gebigedum cneowum gebiddan, and heora lác offrian, underfón hí beheafdunge on ðære ylcan stowe." Þæs caseres cempan hine læddon to ðam deofolgylde mid his twam diaconum: ða beseah se biscop wið ðæs temples, and ðus cwæð, "Þu dumba deofolgyld, þurh ðe forleosað earme menn þæt ece lif: towurpe ðe se Ælmihtiga Godes Sunu." Þa mid þam worde tobærst sum dæl ðæs temples mid færlicum hryre. Laurentius ða clypode to ðam biscope, "Þu halga fæder, ne forlǽt ðu me, forðan ðe ic aspende ðære cyrcan maðmas swa swa ðu me bebude." Hwæt ða cempan ða hine gelæhton, forðan ðe hí gehyrdon hine be ðam cyrclicum madmum sprecan. Sixtus ða soðlice underhnáh swurdes ecge, and his twegen diaconas samod, Felicissimus and Agapitus, ætforan ðam temple, on ðam sixtan dæge þyses monðes. When he returned thence, his teacher Sixtus with his two deacons was led from the prison, before the emperor Decius. He was then exasperated against the holy bishop, thus saying, "Verily we have regard for thy age: obey our commands, and offer to the immortal gods." The holy bishop answered him, "Thou wretch, have regard for thyself, and make atonement for the blood of the saints which thou hast shed." The bloodthirsty executioner with wrathful mind said to his chief officer Valerianus, "If this audacious bishop be not slain, awe for us will be no longer formidable." Valerianus answered him, "Let his head be cut off. Order them again to the temple of the god, and if they will not pray to him with bended knees, and offer their gifts, let them suffer decapitation on the same place." The emperor's soldiers led him to the temple with his two deacons: then the bishop looked towards the temple, and thus said, "Thou dumb idol, through thee miserable men lose everlasting life: may the Almighty Son of God overthrow thee!" Then at that word a part of the temple burst asunder with a sudden fall. Lawrence then cried to the bishop, "Thou holy father, forsake me not, for I have distributed the church's treasures as thou commandedst." At this the soldiers seized him, for they heard him speak of the church's treasures. Sixtus then sank under the sword's edge, and his two deacons with him, Felicissimus and Agapetus, before the temple, on the sixth day of this month.
Laurentius witodlice wearð siððan gebroht to ðam casere, and se reða cwellere hine ða befrán, "Hwær sind ðære cyrcan madmas ðe ðe betæhte wæron?" Se eadiga Laurentius mid nanum worde him ne geandwyrde. On ðam ylcan dæge betæhte se Godes feond ðone halgan diacon his heah-gerefan Ualeriane, mid ðysum bebode, "Ofgang ða madmas mid geornfulnysse, and hine gebig to ðam undeadlicum godum." Se gerefa ða hine betæhte his gingran, ðæs nama wæs Ypolitus, and he hine beclysde on cwearterne mid manegum oðrum. Þa gemette hé on ðam cwearterne ænne hæðenne man, se wæs ðurh micelne wóp ablend. Ða cwæð he him to, "Lucille, gif ðu gelyfst on Hælend Crist, he onliht ðine eagan." He andwyrde, "Æfre ic gewilnode þæt ic on Cristes naman gefullod wære." Laurentius him to cwæð, "Gelyfst ðu mid ealre heortan?" He andwyrde mid wope, "Ic gelyfe on Hælend Crist, and ðam leasum deofolgyldum wiðsace." Ypolitus mid geðylde heora wordum heorcnode. Se gesæliga Laurentius tæhte ða ðam blindan soðne geleafan ðære Halgan Þrynnysse, and hine gefullode. Lucillus æfter ðam fulluht-bæðe mid beorhtre stemne clypode, "Sy gebletsod se Eca God, Hælend Crist, ðe me ðurh his diacon onlihte. Ic wæs blind bám eagum, nu ic beorhtlice leohtes bruce." Witodlice ða fela oðre blinde mid wope comon to ðam eadigan diacone, and hé asette his handa ofer heora eagan, and hí wurdon onlihte. But Lawrence was afterwards brought to the emperor, and the fierce executioner asked him, "Where are the church's treasures which were committed to thee?" The blessed Lawrence answered him not a word. On the same day the foe of God committed the holy deacon to his chief officer Valerianus, with this command, "Exact the treasures with importunity, and make him bow to the immortal gods." The officer then committed him to his junior, whose name was Hippolytus, and he shut him in a prison with many others. He found in the prison a heathen man, who was blind through great weeping. He said to him, "Lucillus, if thou wilt believe in Jesus Christ, he will enlighten thine eyes." He answered, "I have ever desired to be baptized in the name of Christ." Lawrence said to him, "Believest thou with all thy heart?" He answered with weeping, "I believe in Jesus Christ, and renounce the false idols." Hippolytus with patience listened to their words. The blessed Lawrence then taught the blind man true belief in the Holy Trinity, and baptized him. Lucillus, after the baptismal bath, cried with clear voice, "Blessed be the Eternal God, Jesus Christ, who has enlightened me through his deacon. I was blind with both eyes, now I clearly enjoy the light." Then there came many other blind with weeping to the blessed deacon, and he set his hand over their eyes, and they were enlightened.
Se tún-gerefa Ypolitus cwæð ða to ðam diacone, "Geswutela me ðære cyrcan madmas." Laurentius cwæð, "Eala ðu Ypolite, gif ðu gelyfst on God Fæder, and on his Sunu Hælend Crist, ic ðe geswutelige ða madmas, and þæt ece líf behate." Ypolitus cwæð, "Gif ðu ðas word mid weorcum gefylst, ðonne do ic swa ðu me tihst." Laurentius ða halgode fant, and hine gefullode. Soðlice Ypolitus æfter ðam fulluht-bæðe wæs clypigende mid beorhtre stemne, "Ic geseah unscæððigra manna sawla on Gode blissigan." And he mid tearum to ðam eadigan diacone cwæð, "Ic halsige ðe on ðæs Hælendes naman, þæt eal min híwræden gefullod wurðe." Witodlice Laurentius mid bliðum mode him ðæs getiðode, and nigontyne wera and wifa his híwisces mid wuldre gefullode. The town-reeve, Hippolytus, said to the deacon, "Show me the church's treasures." Lawrence answered, "O thou Hippolytus, if thou wilt believe in God the Father, and in his Son Jesus Christ, I will show thee the treasures, and promise thee everlasting life." Hippolytus said, "If thou wilt indeed fulfil those words, I will do as thou exhortest me." Lawrence then hallowed a font, and baptized him. Verily Hippolytus, after the baptismal bath, cried with a clear voice, "I saw the souls of innocent men rejoicing in God." And he said with tears to the blessed deacon, "I beseech thee, in the name of Jesus, that all my household might be baptized." Lawrence granted him this with cheerful mind, and with glory baptized nineteen men and women of his family.
Æfter ðisum sende se heah-gerefa, and bebead Ypolite þæt he Laurentium to ðæs cynges cafer-tune gelædde. Ypolitus þæt bebod mid eadmodre spræce cydde ðam eadigan Laurentie. He cwæð, "Uton faran, forðan ðe me and ðe is wuldor gegearcod." Hi ða hrædlice comon, and unforhte him ætforan stodon. Þa cwæð Ualerianus to ðam halgan cyðere, "Awurp nu ðine anwilnysse, and agif ða madmas." Se Godes cyðere him andwyrde, "On Godes ðearfum ic hí aspende, and hí sind ða ecan madmas, ðe næfre ne beoð gewanode." Se gerefa cwæð, "Hwæt fagettest ðu mid wordum? Geoffra ðine lác urum gudum, and forlǽt ðone drycræft ðe ðu on getruwast." Laurentius cwæð, "For hwilcum ðingum neadað se deofol eow þæt ge cristene men to his biggengum ðreatniað? Gif hit riht sy þæt we to deoflum us gebiddon swiðor þonne to ðam Ælmihtigan Gode, deme ge hwá þæs wurðmyntes wurðe sy, se ðe geworht is, oððe se ðe ealle ðing gesceop." Se casere ða andwyrde, "Hwæt is se ðe geworht is, oððe hwæt is se ðe geworhte?" Godes cyðere cwæð, "Se Ælmihtiga Fæder ures Hælendes is Scyppend ealra gesceafta, and ðu cwyst þæt ic me gebiddan sceole to dumbum stanum, ða ðe sind agrafene ðurh manna handa." Hwæt se casere ða hine gebealh, and het on his gesihðe ðone diacon unscrydan, and wælhreowlice swingan, and se casere sylf clypode, "Ne hyrw ðu ure godas." Se eadiga Laurentius on ðam tintregum cwæð, "Witodlice ic ðancige minum Gode, þe me gemedemode to his halgum; and ðu, earming, eart geancsumod on ðinre gewitleaste." Decius cwæð to ðam cwellerum, "Arærað hine upp, and æteowiað his gesihðum eal þæt wita-tól." Þa wurdon hrædlice forðaborene isene clutas, and isene clawa, and isen bedd, and leadene swipa and oðre gepilede swipa. Þa cwæð se casere, "Geoffra ðine lác urum godum, oððe þu bist mid eallum ðisum pinung-tólum getintregod." Se eadiga diacon cwæð, "Þu ungesæliga, þas estmettas ic symle gewilnode: hí beoð me to wuldre, and ðe to wite." Se casere cwæð, "Geswutela us ealle ða mánfullan ðine gelican, þæt ðeos burh beo geclænsod; and ðu sylf geoffra urum godum, and ne truwa ðu nateshwon on ðinum gold-hordum." Þa cwæð se halga martyr, "Soðlice ic truwige, and ic eom orsorh be minum hordum." Decius andwyrde, "Wenst ðu la þæt þu beo alysed mid ðinum hordum fram ðisum tintregum?" and het ða mid gramlicum mode þæt þa cwelleras mid stearcum saglum hine beoton. Witodlice Laurentius on ðam gebeate clypode, "Þu earming, undergyt huru nu þæt ic sígrige be Cristes madmum, and ic ðine tintregu naht ne gefrede." Decius cwæð, "Lecgað ða isenan clutas hate glowende to his sidan." Se eadiga martyr ða wæs biddende his Drihten, and cwæð, "Hælend Crist, God of Gode, gemiltsa þinum ðeowan, forðan ðe ic gewreged ðe ne wiðsoc, befrinen ic ðe geandette." Þa het se casere hine aræran, and cwæð, "Ic geseo þæt ðu, ðurh ðinne drycræft, ðas tintregan gebysmerast; ðeah-hwæðere ne scealt ðu me gebysmrian. Ic swerige ðurh ealle godas and gydena, þæt þu scealt geoffrian, oððe ic ðe mid mislicum pinungum acwelle." Laurentius ða bealdlice clypode, "Ic on mines Drihtnes naman nateshwon ne forhtige for ðinum tintregum, ðe sind hwilwendlice: ne ablin ðu þæt ðu begunnen hæfst." After this the chief officer sent, and commanded Hippolytus to lead Lawrence to the king's court. Hippolytus with humble speech made known that command to the blessed Lawrence. He said, "Let us go, for glory is prepared for me and for thee." They went quickly, and stood fearless before him. Then said Valerianus to the holy martyr, "Cast away now thy obstinacy, and give up the treasures." The martyr of God answered him, "On God's poor I have spent them, and they are the everlasting treasures which will never be diminished." The officer said, "Why playest thou with words? Offer thy gift to our gods, and forsake the magic in which thou trustest." Lawrence said, "For what reason does the devil compel you to urge christian men to his worship? If it be right that we should pray to devils rather than to the Almighty God, judge which is worthy of that honour, he who is made, or he who created all things." The emperor then answered, "What is he who is made, or what is he who made?" God's martyr said, "The Almighty Father of our Saviour is the Creator of all creatures, and thou sayest that I shall pray to dumb stones, which are carved by the hands of men." The emperor was then wroth, and commanded the deacon to be unclothed in his sight, and cruelly scourged, and the emperor himself cried, "Insult not our gods." The blessed Lawrence said in torments, "Verily I thank my God, who has vouchsafed to number me with his holy; and thou, wretch, art afflicted in thy foolishness." Decius said to the executioners, "Raise him up, and manifest to his sight all the torture-tools." Then were quickly brought forth iron plates, and iron claws, and an iron bed, and leaden whips, and other leaded whips. Then said the emperor, "Offer thy gift to our gods, or thou shalt be tortured with all these torture-tools." The blessed deacon said, "Thou unblessed, these luxuries I have ever desired; they will be to me a glory, and to thee a torment." The emperor said, "Declare to us all the wicked thy like, that this city may be cleansed; and do thou thyself offer to our gods, and trust thou in no wise to thy treasures." Then said the holy martyr, "Verily I trust, and I am careless for my treasures." Decius answered, "Thinkest thou then that thou wilt be redeemed by thy treasures from these torments?" and then in angry mood commanded the executioners to beat him with stout clubs. But Lawrence, during the beating, cried, "Thou wretch, know at least that I triumph regarding Christ's treasures, and I feel not thy torments." Decius said, "Lay the iron plates glowing hot to his side." The blessed martyr then was praying to his Lord, and said, "Saviour Christ, God of God, have mercy on thy servant, for, accused, I denied thee not; questioned, I acknowledged thee." Then the emperor commanded him to be raised, and said, "I see that thou, through thy magic, mockest these torments; nevertheless thou shalt not mock me. I swear by all the gods and goddesses, that thou shalt offer, or I will slay thee by divers tortures." Lawrence then boldly cried, "I, in the name of my Lord, in no wise fear thy torments, which are transitory: cease thou not from what thou hast begun."
Þa wearð se casere mid swyðlicere hátheortnysse geyrsod, and het ðone halgan diacon mid leadenum swipum langlice swingan. Laurentius ða clypode, "Hælend Crist, þu ðe gemedemodest þæt ðu to menniscum menn geboren wære, and us fram deofles ðeowte alysdest, onfoh minne gást." On ðære ylcan tide him com andswaru of heofonum, þus cweðende, "Gyt ðu scealt fela gewinn habban on ðinum martyrdome." Decius ða geháthyrt clypode, "Romanisce weras, gehyrde ge ðæra deofla frofor on ðisum eawbræcum, ðe ure godas geyrsode ne ondræt, ne ða asmeadan tintregan? Astreccað hine, and mid gepiledum swipum swingende geangsumiað." Laurentius ða astreht on ðære hengene, mid hlihendum muðe ðancode his Drihtne, "Drihten God, Fæder Hælendes Cristes, sy ðu gebletsod, þe us forgeafe ðine mildheortnysse; cyð nu ðine arfæstnysse, þæt ðas ymbstandendan oncnawon þæt ðu gefrefrast ðine ðeowan." On ðære tide gelyfde án ðæra cempena, ðæs nama wæs Romanus, and cwæð to ðam Godes cyðere, "Laurentie, ic geseo Godes engel standende ætforan ðe mid hand-claðe, and wipað ðine swatigan limu. Nu halsige ic ðe, þurh God, þæt þu me ne forlæte." Þa wearð Decius mid facne afylled, and cwæð to his heah-gerefan, "Me ðincð þæt we sind ðurh drycræft oferswiðde." And he het ða alysan ðone diacon of ðære hengene, and betæcan ðam tún-gerefan Ypolite, and nyste ða-gýt þæt hé cristen wæs. Then was the emperor excited with violent fury, and commanded the holy deacon to be scourged a long time with leaden whips. Lawrence then cried, "Saviour Christ, thou who hast vouchsafed to be born a mortal man, and hast redeemed us from the devil's thraldom, receive my spirit." At the same time an answer came to him from heaven, thus saying, "Yet thou shalt have much affliction in thy martyrdom." Decius then furious cried, "Roman men, heard ye the comfort of the devils to this impious, who dreads not our irritated gods, nor the devised torments? Stretch him, and, scourging with leaded whips, afflict him." Lawrence then, stretched on the cross, with laughing mouth thanked his Lord, "Lord God, Father of Jesus Christ, be thou blessed, who hast given us thy mercy; manifest now thy favour, that these standing about may know that thou comfortest thy servants." At that time one of the soldiers, whose name was Romanus, believed, and said to the martyr of God, "Lawrence, I see God's angel standing before thee with a hand-cloth, and wiping thy sweating limbs. I now beseech thee, through God, that thou forsake me not." Then was Decius filled with guile, and said to his chief officer, "Methinks that we are overcome by magic." And he then ordered the holy deacon to be loosened from the cross, and delivered to the town-reeve Hippolytus, and knew not yet that he was a christian.
Þa betwux ðam brohte se gelyfeda cempa Romanus ceacfulne wæteres, and mid wope ðæs halgan Laurenties fét gesohte, fulluhtes biddende. Laurentius ða hrædlice þæt wæter gehalgode, and ðone geleaffullan ðegen gefullode. Þaða Decius þæt geaxode, ða het he hine wǽdum bereafian, and mid stearcum stengum beatan. Romanus ða ungeaxod clypode on ðæs caseres andwerdnysse, "Ic eom cristen." On ðære ylcan tide het se reða cwellere hine underhnígan swurdes ecge. Eft on ðære ylcan nihte, æfter ðæs cempan martyrdome, ferde Decius to ðam hatum baðum wið þæt botl Salustii, and het ðone halgan Laurentium him to gefeccan. Þa ongann Ypolitus sarlice heofian, and cwæð, "Ic wylle mid ðe siðian, and mid hluddre stemne hryman, þæt ic cristen eom, and mid þe licgan." Laurentius cwæð, "Ne wep ðu, ac swiðor suwa and blissa, forðan ðe ic fare to Godes wuldre. Eft æfter lytlum fyrste, ðonne ic ðe clypige, gehyr mine stemne, and cum to me." Then meanwhile the believing soldier Romanus brought a jugful of water, and with weeping sought the feet of the holy Lawrence, craving baptism. Lawrence then quickly hallowed the water, and baptized the believing servant. When Decius heard of it, he ordered him to be stript of his garments and beaten with stout staves. Romanus then unasked cried in the emperor's presence, "I am a christian." At the same time the fierce executioner ordered him to fall under the sword's edge. Again, on the same night, after the soldier's martyrdom, Decius went to the hot baths, opposite the house of Sallust, and commanded the holy Lawrence to be fetched to him. Then Hippolytus began sorely to lament, and said, "I will go with thee, and with loud voice cry that I am a christian, and lie with thee." Lawrence said, "Weep not, but rather be silent and rejoice, for I go to God's glory. After a little time hence, when I call, hear my voice, and come to me."
Decius ða het gearcian eal þæt pinung-tól ætforan his dómsetle, and Laurentius him wearð to gelæd. Decius cwæð, "Awurp ðone truwan ðines drycræftes, and gerece ús ðine mægðe." Se eadiga Laurentius andwyrde, "Æfter menniscum gebyrde ic eom Hispanienscis, Romanisc fostor-cild, and cristen fram cild-cradole, getogen on ealre godcundre ǽ." Decius andwyrde, "Soðlice is seo ǽ godcundlic ðe ðe swa gebylde þæt ðu nelt ure godas wurðian, ne ðu nanes cynnes tintregan þe ne ondrætst." Laurentius cwæð, "On Cristes naman ne forhtige ic for ðinum tintregum." Se wælhreowa casere ða cwæð, "Gif ðu ne offrast urum godum, eall ðeos niht sceal beon aspend on ðe mid mislicum pinungum." Laurentius cwæð, "Næfð min niht nane forsworcennysse, ac heo mid beorhtum leohte scinð." Þa het se wælhreowa mid stanum ðæs halgan muð cnucian. Hwæt ða Laurentius wearð gestrangod ðurh Godes gife, and mid hlihendum muðe cwæð, "Sy ðe lóf, Drihten, forðan ðe ðu eart ealra ðinga God." Decius cwæð to ðam cwellerum, "Ahebbað þæt isene bed to ðam fyre, þæt se modiga Laurentius hine ðæron gereste." Hí ðærrihte hine wædon bereafodon, and on ðam heardan bedde astrehton, and mid byrnendum gledum þæt bed undercrammodon, and hine ufan mid isenum geaflum ðydon. Decius then commanded all the torture-tools to be prepared, before his doom-seat, and Lawrence was led to him. Decius said, "Cast away trust in thy magic, and recount to us of thy family." The blessed Lawrence answered, "According to human birth I am Spanish, a Roman foster-child, and a christian from my cradle, trained up in all divine law." Decius answered, "In sooth the law is divine, which has so emboldened thee that thou wilt not worship our gods, nor dreadest any kind of torment." Lawrence said, "In the name of Christ I fear not for thy torments." The cruel emperor then said, "If thou offerest not to our gods, all this night shall be spent on thee with divers tortures." Lawrence said, "My night has no darkness, but shines with bright light." Then the cruel one commanded the mouth of the saint to be struck with stones. But Lawrence was strengthened through the grace of God, and said with laughing mouth, "Lord, be to thee praise, for thou of all things art God." Decius said to the executioners, "Raise the iron bed to the fire, that the proud Lawrence may rest thereon." They straightways bereft him of his garments, and stretched him on the hard bed, and filled the bed underneath with burning coals, and from above pierced him with iron forks.
Decius cwæð ða to þam Godes cyðere, "Geoffra nu urum godum." Laurentius andwyrde, "Ic offrige me sylfne ðam Ælmihtigan Gode on bræðe wynsumnysse; forðan þe se gedrefeda gast is Gode andfenge onsægednys." Soðlice ða cwelleras tugon ða gleda singallice under þæt bedd, and wið-ufan mid heora forcum hine ðydon. Ða cwæð Laurentius, "Eala ge ungesæligan, ne undergyte ge þæt eowre gleda nane hǽtan minum lichaman ne gedoð, ac swiðor célinge?" He ða eft mid þam wlitegostan nebbe cwæð, "Hælend Crist, ic ðancige ðe þæt ðu me gestrangian wylt." He ða beseah wið þæs caseres, þus cweðende, "Efne ðu, earming, bræddest ænne dæl mines lichaman, wend nu þone oðerne, and et." He cwæð ða eft, "Hælend Crist, ic ðancige ðe mid inweardre heortan, þæt ic mót faran into ðinum rice." And mid þysum worde hé ageaf his gast, and mid swylcum martyrdome þæt uplice rice geferde, on ðam he wunað mid Gode á on ecnysse. Þa forlét se wælhreowa casere ðone halgan lichaman uppon ðam isenan hyrdle, and tengde mid his heahgerefan to ðam botle Tyberianum. Decius said to the martyr of God, "Offer now to our gods." Lawrence answered, "I will offer myself to the Almighty God, in the odour of pleasantness; for the afflicted spirit is an acceptable sacrifice to God." But the executioners drew the burning coals constantly under the bed, and from above pierced him with their forks. Then said Lawrence, "O ye unblessed, understand ye not that your glowing embers cause no heat to my body, but rather cooling?" He then again with the most beautiful countenance said, "Saviour Christ, I thank thee that thou wilt strengthen me." He then looked towards the emperor, thus saying, "Behold, thou, wretch, hast roasted one part of my body, turn now the other, and eat." He then said again, "Saviour Christ, I thank thee with inward heart, that I may go into thy kingdom." And with these words he gave up his ghost, and with such martyrdom went to the realm on high, in which he dwelleth with God through all eternity. The cruel emperor then left the holy body on the iron hurdle, and with his chief officer hastened to the house of Tiberius.
Ypolitus ða bebyrigde ðone halgan lichaman mid micelre arwurðnysse on ðære wudewan leger-stowe Quiriace, on ðysum dægðerlicum dæge. Witodlice æt ðære byrgene wacode micel menigu cristenra manna mid swiðlicere heofunge. Se halga sacerd Iustinus ða him eallum gemæssode and gehuslode. Æfter ðisum gecyrde Ypolitus to his hame, and mid Godes sibbe his hywan gecyste, and hí ealle gehuslode. Þa færlice, mid ðam ðe hé gesæt, comon ðæs caseres cempan, and hine gelæhton, and to ðam cwellere gelæddon. Hine befrán ða Decius mid smercigendum muðe, "Hwæt la, eart ðu to dry awend, forðan ðe ðu bebyrigdest Laurentium?" He andwyrde, "Þæt ic dyde na swa swa dry, ac swa swa cristen." Decius ða yrsigende het mid stanum his muð cnucian, and hine unscrydan, and cwæð, "La hú, nære ðu geornful biggenga ura goda? and nu ðu eart swa stunt geworden þæt furðon ðe ne sceamað ðinre næcednysse." Ypolitus andwyrde, "Ic wæs stunt, and ic eom nu wís and cristen. Þurh nytenysse ic gelyfde on þæt gedwyld þe ðu gelyfst." Decius cwæð, "Geoffra ðam godum ðylæs ðe ðu þurh tintrega forwurðe, swa swa Laurentius." He andwyrde, "Eala gif ic moste ðam eadigan Laurentium geefenlæcan!" Decius cwæð, "Astreccað hine swa nacodne, and mid stiðum saglum beatað." Þaða hé langlice gebeaten wæs, þa ðancode he Gode. Decius cwæð, "Ypolitus gebysmrað eowre stengas; swingað hine mid gepiledum swipum." Hi ða swa dydon, oðþæt hí ateorodon. Ypolitus clypode mid hluddre stemne, "Ic eom cristen." Eornostlice se reða casere, ðaða he ne mihte mid nanum pinungum hine geweman fram Cristes geleafan, ða het he his heah-gerefan þæt hé mid wælhreawum deaðe hine acwellan sceolde. Hippolytus then buried the holy body with great reverence in the burial-place of the widow Quiriaca, on this present day. But at the grave there watched a great many christian men with great lamentation. The holy priest Justin celebrated mass to and houseled them all. After this Hippolytus returned to his home, and with God's peace kissed his family, and houseled them all. Then suddenly, while he was sitting, the emperor's soldiers came, and seized him, and led him to the executioner. Decius then asked him with smiling mouth, "What, art thou turned magician, since thou hast buried Lawrence?" He answered, "I did not that as a magician, but as a christian." Decius then in wrath ordered his mouth to be stricken with stones, and him to be stript, and said, "How, wast thou not a diligent worshiper of our gods? and now thou art become so foolish that thou art not ashamed of thy nakedness." Hippolytus answered, "I was foolish, and I am now wise and a christian. Through ignorance I believed in the error in which thou believest." Decius said, "Offer to the gods, lest, as Lawrence, thou perish by torments." He answered, "O, if I might imitate the blessed Lawrence!" Decius said, "Stretch him thus naked, and beat him with strong clubs." When he had long been beaten he thanked God. Decius said, "Hippolytus mocks your staves, scourge him with leaded whips." They then did so, till they were worn out. Hippolytus cried with a loud voice, "I am a christian." So the fierce emperor, when he could not, by any torments, seduce him from belief in Christ, commanded his chief officer to slay him by the most cruel death.
On ðam ylcan dæge asmeade Ualerianus his æhta, and gemette nygontyne wera and wifa his híwisces, ðe wæron æt ðæs eadigan Laurenties handum gefullode. To ðam cwæð Ualerianus, "Sceawiað eowre ylde, and beorgað eowrum feore, ðylæs ðe ge samod losian mid eowrum hlaforde Ypolite." Hi ða anmodlice andwyrdon, "We wilniað mid urum hlaforde clænlice sweltan, swiðor ðonne unclænlice mid eow lybban." Þa wearð Ualerianus ðearle geháthyrt, and het lædan Ypolitum of ðære ceastre mid his hiwum. Ða se eadiga Ypolitus gehyrte his hired, and cwæð, "Mine gebroðra, ne beo ge dreorige ne afyrhte, forðan ðe ic and ge habbað ænne Hlaford, God Ælmihtigne." Soðlice Ualerianus het beheafdian on Ypolitus gesihðe ealle his hiwan, and hine sylfne het tigan be ðam fotum to ungetemedra horsa swuran, and swa teon geond ðornas and bremelas: and he ða mid þam tige his gast ageaf on ðam ðreotteoðan dæge þises monðes. On ðære ylcan nihte gegaderode se halga Iustinus heora ealra lic, and bebyrigde. On the same day Valerianus took an account of his property, and found nineteen men and women of his family, who had been baptized at the hands of the blessed Lawrence. To them said Valerianus, "Consider your age, and have regard for your life, lest ye perish together with your lord Hippolytus." They unanimously answered, "We desire to die purely with our lord, rather than to live impurely with you." Then was Valerianus greatly irritated, and ordered Hippolytus to be led from the city with his household. The blessed Hippolytus then cheered his household, and said, "My brothers, be ye not sad nor afraid, for I and ye have one Lord, God Almighty." So Valerianus ordered, in the sight of Hippolytus, all his domestics to be beheaded, and himself he ordered to be tied by the feet to the necks of untamed horses, and so to be drawn through thorns and brambles: and he with that binding gave up his ghost on the thirteenth day of this month. On the same night the holy Justin gathered the bodies of them all and buried them.
Eornostlice æfter ðæra halgena ðrowunge, ferde Decius on gyldenum cræte and Ualerianus samod to heora hæðenum gylde, þæt hí ða cristenan to heora mánfullum offrungum geðreatodon. Ða wearð Decius færlice mid feondlicum gaste awéd, and hrymde, "Eala ðu, Ypolite, hwider tihst ðu me gebundenne mid scearpum racenteagum?" Ualerianus eac awéd hrymde, "Eala ðu, Laurentius, unsoftlice tihst ðu me gebundenne mid byrnendum racenteagum." And he ðærrihte swealt. Witodlice Decius egeslice awedde, and binnon ðrym dagum mid deoflicre stemne singallice hrymde, "Ic halsige ðe, Laurentius, ablín hwæthwega ðæra tintregena." Hwæt ða, la asprang micel heofung and sarlic wóp on ðam hame, and ðæs caseres wíf hét út-alædan ealle ða cristenan ðe on cwearterne wæron, and Decius on ðam ðriddan dæge mid micclum tintregum gewát. But after the passion of those saints, Decius and Valerianus went together in a golden chariot to their temple, that they might force the christians to their wicked offerings. Then became Decius suddenly frantic with a fiendlike spirit, and cried, "O thou, Hippolytus, whither drawest thou me bound with sharp chains?" Valerianus also frantic cried, "O thou, Lawrence, unsoftly thou drawest me bound with burning chains." And he forthwith died. But Decius became horribly frantic, and for three days, with fiendlike voice, constantly cried, "I beseech thee, Lawrence, cease somewhat of those torments." Hereupon great lamentation and sore weeping arose in the dwelling, and the emperor's wife ordered all the christians who were in prison to be led out, and on the third day Decius in great torments departed.
Soðlice seo cwén Triphonia gesohte ðæs halgan sacerdes fét Iustines mid biterum tearum, and hire dohtor Cyrilla samod, biddende þæs halgan fulluhtes. Iustinus ða mid micelre blisse hí underfeng, and him bebead seofon dagena fæsten, and hí syððan mid þam halgum fulluht-bæðe fram eallum heora mándædum aðwoh. Þaða þæs caseres ðegnas gehyrdon þæt seo cwén Triphonia and Decius dohtor Cyrilla to Cristes geleafan, and to ðam halwendum fulluhte gebogene wæron, hí ða mid heora wifum gesohton ðone halgan sacerd, and bædon miltsunge and fulluhtes. Se eadiga Iustinus, ðisum gewordenum, rædde wið þa cristenan hwæne hí to bisceope ceosan woldon on Sixtes setle. Hi ða anmodlice sumne arwurðfulne wer gecuron, ðæs nama wæs Dionisius, ðone gehadode se bisceop Maximus, of ðære byrig Ostiensis, to ðam Romaniscum bisceop-setle, wið wurðmynte. But the queen Tryphonia, together with her daughter Cyrilla, sought the feet of the holy priest Justin with bitter tears, praying for holy baptism. Justin then with great joy received them, and enjoined them a fast of seven days, and afterwards, by the holy baptismal bath, washed them from all their sins. When the emperor's thanes heard that the queen Tryphonia and the daughter of Decius, Cyrilla, had turned to the faith of Christ and to the salutary baptism, they with their wives sought the holy priest, and prayed for mercy and baptism. The blessed Justin, these things being done, took counsel with the christians, whom they would choose for bishop in the chair of Sixtus. They then unanimously chose a venerable man whose name was Dionysius, whom the bishop Maximus, of the city of Ostia, consecrated to the Roman episcopal see with honour.
Uton nu biddan mid eadmodre stemne ðone halgan Godes cyðere Laurentium, þæs freols-tíd geswutelað þes andwerda dæg ealre geleaffulre gelaðunge, þæt he us ðingige wið ðone Heofenlican Cyning, for ðæs naman he ðrowode mid cenum mode menigfealde tintregu, mid ðam he orsorhlice on ecnysse wuldrað. Amen. Let us now pray with humble voice the holy martyr of God, Lawrence, whose festival this present day makes known to all the faithful church, that he intercede for us with the Heavenly King, for whose name he suffered with bold mind many torments, with whom he free from care glorieth to eternity. Amen.