This is not to be so understood as if the name of G.o.d were not sufficiently holy, who ever was holy, and ever will be, and who blesses and hallows us all: but these words are thus to be understood, that his name be hallowed in us, and that he grant us that we may bless his name with our mouth, and give us the thought that we may understand that nothing is so holy as his name.

The second prayer is, "Adveniat regnum tuum:" that is, in our tongue, "Thy kingdom come." Ever was G.o.d's kingdom, and ever will be: but it is so to be understood, that his kingdom be over us, and he reign in us, and that we {265} with all obedience be subject to him, and that our kingdom be realized and fulfilled to us, as Christ has promised to us, that he would give us an eternal kingdom, thus saying, "Come, ye blessed of my Father, and possess the kingdom that was prepared for you from the beginning of the world." This will be our kingdom, if we now will merit it; and we shall be G.o.d's kingdom, when Christ delivers us to his Father on doomsday, as the holy writ says, "c.u.m tradiderit regnum Patri suo:" that is, "When he shall deliver the kingdom to his Father." What is the kingdom that he shall deliver to his Father, but those holy persons, both men and women, which he redeemed from h.e.l.l-torment by his own death? These he will deliver to his own Father at the end of this world, and they will then be G.o.d's kingdom, and will reign with G.o.d for ever, both with soul and with body, and will then be like unto angels.

The third prayer is, "Fiat voluntas tua sicut in clo et in terra:" that is, "Thy will be done on earth as in heaven." That is, As the angels in heaven obey thee, and in every way attach themselves to thee, so also may men, who are on earth and formed of earth, be obedient to thy will, and with all fervour attach themselves to thee. In those men verily G.o.d's will is done, who work according to G.o.d's will. Our soul is heavenly, and our body is earthly. Now, with these words, we also pray that G.o.d's will be done both in our soul and in our body, that both may obey him, and that he may preserve and shield both our soul and our body from the temptations of the devil.

The fourth prayer is, "Panem nostrum quotidianum da n.o.bis hodie:" that is, in our tongue, "Give us to-day our daily bread." This is to be understood in three senses: that he give us food for our body, and give ghostly bread to our soul. The ghostly bread is the commandment of G.o.d, on which we should daily meditate, and with works fulfil; for as {267} the body lives by bodily meats, so shall the soul live by the precepts of G.o.d, and by ghostly meditations. The body quickly wastes away and decays, if its sustenance is withdrawn from it; in like manner the soul perishes, if it has not ghostly sustenance, that is, G.o.d's commandments, on which it shall thrive and be cherished. The ghostly bread is also the holy housel, with which we confirm our belief; and through partaking of the holy housel our sins will be forgiven us, and we shall be strengthened against the temptations of the devil. Therefore should we frequently cleanse and confirm our soul with ghostly refection. Yet may not he who is polluted with deadly sins dare to partake of G.o.d's housel, unless he first atone for his sins: if he do otherwise, he will partake of it to his own injury. The bread, as we said, betokens three things. One is sustenance of the body; the second, of the soul; the third is the partaking of the holy housel. For these three things we should pray daily to the Lord.

The fifth prayer is, "Et dimitte n.o.bis debita nostra, sicut et nos dimittimus debitoribus nostris:" that is, "Forgive us our trespa.s.ses, as we forgive those men who trespa.s.s against us." We should do as we promise in these words, that is, we should be merciful to each other, and, for the great love of G.o.d, forgive those men who trespa.s.s against us, that G.o.d Almighty may forgive us our sins. But if we will not forgive the little trespa.s.ses of those men who have angered us, then will not G.o.d forgive us our great and many sins: as Christ himself said, "When ye stand at your prayers, forgive whatever ye have in your mind against any man, and your Father, which is in heaven, will forgive you your sins. But if ye will not, with inward heart, forgive those who anger you, then your Father, which is in heaven, will not forgive you your sins; but he will command you to be bound and set in prison, that is, in h.e.l.l-torment; and there the devil will torture you, until ye shall have suffered for all your trespa.s.ses, until ye {269} come to one farthing." It is, however, taught, according to the book of G.o.d, that wise men should inst.i.tute correction for foolish men, so that they lay aside their folly and their evil practices, and should, nevertheless, love the man as their own brother.

The sixth prayer is, "Et ne nos inducas in tentationem:" that is, "Permit not, thou, O G.o.d, that we be led into temptation." One thing is temptation, another thing is trial. G.o.d tempts no man, but, nevertheless, no man comes to the kingdom of G.o.d, unless he has been tried: therefore we should not pray that G.o.d try us not, but we should pray to G.o.d to shield us, so that we sink not under trial. The devil may try every man, whether he be aught or naught; whether he love G.o.d with inward heart, or act with hypocrisy. As a man tries gold in the fire, so G.o.d tries the mind of man in divers trials, whether he be steadfast. G.o.d knows full well, how it befalls in trial; but yet a man will have no great honour, unless he have been tried.

By trial he shall flourish, if he withstand temptations. If he fall, let him rise again: that is, if he sin, let him earnestly atone for it, and cease therefrom afterwards; for no atonement will avail, if there be not cessation. The man who frequently sins and frequently atones, angers G.o.d; and the more he sins the more he will be subject to the devil, and G.o.d will then forsake him, and he will go as the devil shall direct him, as a shattered ship at sea, which goes as the wind drives it. The good man the more he is tried the more cheerful he will be, and the nearer to G.o.d, until with full honour he shall go from this life to the life eternal. And the evil man, the oftener he sinks under trial, the more wicked he will be, and the nearer to the devil, until he goes from this life to eternal torment, if he would not cease previously, when he could and might. G.o.d therefore often awaits the evil man, and leaves him time, that he may cease from his wicked deeds, and before his end turn his mind to G.o.d, if he will. But if he will not, that he be, {271} without any exculpation, very justly be thrust into the hand of the devil. Therefore is it now better for christian men, that with hardships and toil they earn the everlasting kingdom and eternal bliss with G.o.d and with all his saints, than that they by softness and evil l.u.s.ts earn eternal tortures with all the devils in h.e.l.l-torment.

The seventh prayer is, "Sed libera nos a malo:" that is, "But deliver us from evil:" deliver us from the devil and from all his wiles. G.o.d loves us, and the devil hates us. G.o.d feeds and comforts us, and the devil will slay us if he may; but he will be prevented through the protection of G.o.d, if we will not fordo ourselves with evil practices. Therefore should we eschew and despise the vicious devil with all his devices, for there behoves him nothing for us, and we should love and follow our Lord, who will lead us to everlasting life.

In the Pater noster there are, as we before said, seven prayers. The first three prayers are begun by us in this world, but they will ever be unended in the world to come. The hallowing of the great name of G.o.d began with us men when Christ became incarnate with our humanity; but the same hallowing will continue to eternity, because in the life eternal we shall ever bless and praise the name of G.o.d. And G.o.d reigns now, and his kingdom stands for ever, without end, and the will of G.o.d will be fulfilled in this life by good men: the same will will continue to all eternity. The other four prayers belong to this life, and with this life end.

In this life we require bread, and instruction, and partaking of the housel. In the life to come we require no earthly food, for we shall then be nourished with heavenly meats. Here we require instruction and wisdom.

In the heavenly life all will be full wise, and in ghostly lore full skilled, those who now, through the precepts of wise men, are obedient to the commandments of G.o.d. And here we require to partake of the {273} holy housel for our amendment, for in the heavenly dwelling we shall have the body of Christ with us, with which he reigns to eternity.

In this world we pray for forgiveness of our sins, and not in that to come.

The man who will not repent of his sins in this life, will obtain no forgiveness in that to come. And in this life we pray G.o.d to shield us against the temptations of the devil, and to deliver us from evil. In the life eternal there will be no temptation and no evil; for there will come no devil nor evil man who may trouble or hurt us. There will be in concord soul and body, which now in this life strive with each other. There will be no sickness, no toil, no lack of any goodness, but Christ will be with us all, and will do all things for us, without reproach, with all alacrity.

Christ inst.i.tuted this prayer, and so confined it within a few words, that all our needs, both ghostly and bodily, are therein included; and this prayer he inst.i.tuted for all christian men in common. He says not in that prayer, 'My Father, which art in heaven,' but says, "Our Father;" and so forth all the words which follow speak universally of all christian men.

Herein is manifested how much G.o.d loves unity and concord among his people.

According to the book of G.o.d all christian men should be so united as though they were one man: wo therefore to the man who breaks that unity asunder. So as we have in one body many limbs, and they all obey one head, so also we many christian men should obey Christ in unity; for he is our head, and we are his limbs. We may see in our own bodies how each limb serves another. The feet bear the whole body, and the eyes lead the feet, and the hands prepare the sustenance. Soon will the head lie down, if the feet bear it not; and soon will all the limbs perish together, if the hands put not the sustenance to the mouth. In like manner the rich man, who sits on his high seat, will soon discontinue his feasting, if the servants {275} discontinue their toils. Let the rich be mindful that of all the good things which G.o.d has lent him, he shall render an account how he employed them.

He is thy hand or thy foot, who supplieth thy wants. He is thine eye who teacheth thee wisdom, and bringeth thee into the right way. He who protecteth thee as a father is, as it were, thy head. As the head requireth the other members, so these members require the head. If one limb be diseased, all the others suffer with that one. So also should we, if one of our fellows be in any distress, all lament his evil, and meditate concerning its reparation, if we can repair it. And in all things we should hold peace and unity, if we will have the great distinction of being children of G.o.d, who is in heaven, in which he ruleth with all his saints, through all ages, to eternity. Amen.

FERIA IIII.

DE FIDE CATHOLICA.

aelc cristen man sceal aefter rihte cunnan aeger ge his Pater noster ge his Credan. Mid am Pater nostre he sceal hine gebiddan, mid am Credan he sceal his geleafan getrymman. We habba gesaed embe aet Pater noster, nu we wylla secgan eow one geleafan e on am Credan stent, swa swa se wisa Augustinus be aere Halgan rynnysse trahtnode.

An Scyppend is ealra inga, gesewenlicra and ungesewenlicra; and we sceolon on hine gelyfan, foron e he is so G.o.d and ana aelmihtig, see naefre ne ongann ne anginn naefde; ac he sylf is anginn, and he eallum gesceaftum anginn and ordfruman forgeaf, aet hi beon mihton, and aet hi haefdon agen gecynd, swa swa hit aere G.o.dcundlican fadunge {276} gelicode. Englas he worhte, a sind gastas, and nabba naenne lichaman. Menn he gesceop mid gaste and mid lichaman. Nytenu and deor, fixas and fugelas he gesceop on flaesce butan sawle. Mannum he gesealde uprihtne gang; a nytenu he let gan alotene. Mannum he forgeaf hlaf to bigleofan, and am nytenum gaers.

Nu mage ge, gebroru, understandan, gif ge wylla, aet twa ing syndon: an is Scyppend, oer is gesceaft. He is Scyppend see gesceop and geworhte ealle ing of nahte. aet is gesceaft aet se soa Scyppend gesceop. aet sind aerest heofonas, and englas e on heofonum wunia, and syan eos eore mid eallum am e hire on eardia, and s? mid eallum am e hyre on swymma. Nu ealle as ing synd mid anum naman genemnode, gesceaft. Hi naeron aefre wunigende, ac G.o.d hi gesceop. a gesceafta sind fela. An is se Scyppend e hi ealle gesceop, se ana is aelmihtig G.o.d. He waes aefre, and aefre he bi urhwunigende on him sylfum and urh hine sylfne. Gif he ongunne and anginn haefde, butan tweon ne mihte he beon aelmihtig G.o.d; solice aet gesceaft e ongann and gesceapen is, naef nane G.o.dcundnysse; fori aelc edwist aette G.o.d nys, aet is gesceaft; and aet e gesceaft nis, aet is G.o.d.

Se G.o.d wuna on rynnysse untodaeledlic, and on annysse anre G.o.dcundnysse, solice oer is se Faeder, oer is se Sunu, oer is se Halga Gast; ac eah-hwaeere aera reora is an G.o.dcundnys, and gelic wuldor, and efen-ece maegenrymnys. aelmihtig G.o.d is se Faeder, aelmihtig G.o.d is se Sunu, aelmihtig G.o.d is se Halga Gast; ac eah-hwaeere ne sind ry aelmihtige G.o.das, ac an aelmihtig G.o.d. ry hi sind on hadum and on naman, and an on G.o.dcundnysse.

ry, fori e se Faeder bi aefre Faeder, and se Sunu bi aefre Sunu, and se Halga Gast bi aefre Halig Gast; and hyra nan ne awent naefre of am e he is. Nu habba ge gehyred a Halgan rynnysse; ge sceolon eac gehyran a soan Annysse.

{278} Solice se Faeder, and se Sunu, and se Halga Gast, habba ane G.o.dcundnysse, and an gecynd, and an weorc. Ne worhte se Faeder nan ing ne ne wyrc, butan am Suna, oe butan am Halgan Gaste. Ne heora nan ne wyrc nan ing butan orum; ac him eallum is an weorc, and an r?d, and an willa. aefre waes se Faeder, and aefre waes se Sunu, and aefre waes se Halga Gast an aelmihtig G.o.d. Se is Faeder, see nis naer ne geboren ne gesceapen fram nanum orum. Se is Faeder gehaten, foran e he haef Sunu, one e he of him sylfum gestrynde, butan aelcre meder. Se Faeder is G.o.d of nanum G.o.de. Se Sunu is G.o.d of am Faeder G.o.de. Se Halga Gast is G.o.d forstaeppende of am Faeder and of am Suna. as word sind sceortlice gesaede, and eow is neod aet we hi swutelicor eow onwreon.

Hwaet is se Faeder? aelmihtig Scyppend, na geworht ne acenned, ac he sylf gestrynde Bearn him sylfum efen-ece. Hwaet is se Sunu? He is aes Faeder Wisdom, and his Word, and his Miht, urh one se Faeder gesceop ealle ing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned.

Acenned he is, and eah-hwaeere he is efen-eald and efen-ece his Faeder. Nis na swa on his acennednysse swa swa bi on ure acennednysse. onne se mann sunu gestryn, and his cild acenned bi, onne bi se faeder mara, and se sunu laessa. Hwi swa? Fori onne se sunu wyx, onne ealda se faeder. Ne fintst u na gelice on mannum faeder and sunu. Ac ic e sylle bysne, hu u G.o.des acennednysse y bet understandan miht. Fyr acen of him beorhtnysse, and s...o...b..orhtnys is efen-eald am fyre. Nis na aet fyr of aere beorhtnysse, ac s...o...b..orhtnys is of am fyre. aet fyr acen a beorhtnysse, ac hit ne bi naefre butan aere beorhtnysse. Nu u gehyrst aet s...o...b..orhtnys is ealswa eald swa aet fyr e heo of cym; geafa nu fori aet G.o.d mihte gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se e maeg understandan aet ure Haelend Crist is on aere G.o.dcundnysse ealswa eald swa his Faeder, {280} he ancige aes G.o.de, and blissige. See understandan ne maeg, he hit sceal gelyfan, aet he hit understandan maege; foran aes witegan word ne maeg beon aidlod, e us cwae, "Buton ge hit gelyfan, ne mage ge hit understandan." Nu habba ge gehyred aet se Sunu is of am Faeder butan aelc.u.m anginne; foran e he is aes Faeder Wisdom, and he waes aefre mid am Faeder, and aefre bi.

Uton nu gehyran be an Halgan Gaste, hwaet he s. He is se Willa and seo soe Lufu aes Faeder and aes Suna, urh one sind ealle ing geliffaeste and gehealdene, be am is us gecweden, "G.o.des Gast gefyl ealne ymbhwyrft middangeardes, and he hylt ealle ing, and he haef ingehd aelces gereordes." Nis he geworht, ne gesceapen, ne acenned, ac he is forstaeppende, aet is ofgangende, of am Faeder and of am Suna, am he is gelic and efen-ece. Nis se Halga Gast na Sunu, foran e he nis na acenned, ac he gae of am Faeder and of am Suna gelice; foran e he is heora beigra Willa and Lufu. Crist cwae us be him on his G.o.dspelle, "Se Frofor-gast, e ic eow asendan wille, Gast aere sofaestnysse, e of minum Faeder gae, he cy gecynysse be me." aet is, He is min gewita aet ic eom G.o.des Sunu. And eac se rihta geleafa us taec, aet we sceolon gelyfan on one Halgan Gast: he is se liffaestenda G.o.d, se gae of am Faeder and of am Suna. Hu gae he of him?

Se Sunu is aes Faeder Wisdom, aefre of am Faeder; and se Halga Gast is heora beigra Willa, aefre of him bam. Is fori onne an Faeder, see aefre is Faeder, and an Sunu, see aefre bi Sunu, and an Halig Gast, see aefre is Halig Gast.

aefre waes se Faeder, butan anginne; and aefre waes se Sunu mid am Faeder, foran e he is aes Faeder Wisdom; aefre waes se Halga Gast, see is heora beigra Willa and Lufu. Nis se Faeder of nanum orum, ac he waes aefre. Se Sunu is acenned of am Faeder, ac he waes aefre on aes Faeder {282} bosme, foran e he is his Wisdom, and he is of am Faeder eal aet he is. aefre waes se Halga Gast, foran e he is, swa we ?r cwaedon, Willa and so Lufu aes Faeder and aes Suna; solice willa and lufu getacnia an ing: aet aet u wylt, aet u lufast; and aet aet u nelt, aet u ne lufast.

Seo sunne e ofer us scin is lichamlic gesceaft, and haef swa-eah reo agennyssa on hire: an is seo lichamlice edwist, aet is aere sunnan trendel; oer is se leoma oe beorhtnys aefre of aere sunnan, seoe onliht ealne middangeard; ridde is seo haetu, e mid am leoman cym to us. Se leoma is aefre of aere sunnan, and aefre mid hire; and aes aelmihtigan G.o.des Sunu is aefre of am Faeder acenned, and aefre mid him wunigende; be am cwae se apostol, aet he waere his Faeder wuldres beorhtnys. aere sunnan haetu gae of hire and of hire leoman; and se Halga Gast gae aefre of am Faeder and of am Suna gelice; be am is us awriten, "Nis nan e hine behydan maege fram his haetan."

Faeder, and Sunu, and Halig Gast ne magon beon togaedere genamode, ac hi ne beo swa-eah nahwar totwaemede. Nis se aelmihtiga G.o.d na ryfeald, ac is rynnys. G.o.d is se Faeder, and se Sunu is G.o.d, and se Halga Gast is G.o.d: na ry G.o.das, ac hi ealle ry an aelmihtig G.o.d. Se Faeder is eac wisdom of nanum orum wisdome. Se Sunu is wisdom of am wisan Faeder. Se Halga Gast is wisdom. Ac eah-hwaeere hi sind ealle aetgaedere an wisdom. Eft se Faeder is so lufu, and se Sunu is so lufu, and se Halga Gast is so lufu; and hi ealle aetgaedere an G.o.d and an so lufu. Eac swilce is se Faeder gast and halig, and se Sunu is gast and halig untwylice; eah-hwaeere se Halga Gast is synderlice gehaten Halig Gast, aet aet hi ealle ry sind gemaenelice.

Swa micel gelicnys is on yssere Halgan rynnysse, aet se Faeder nis na mare onne se Sunu on aere G.o.dcundnysse; {284} ne se Sunu nis na mare onne se Halgan Gast; ne nan heora an nis na laesse onne eall seo rynnys. Swa hwaer swa heora an bi, aer hi beo ealle ry, aefre an G.o.d untodaeledlic. Nis heora nan mare onne oer, ne nan laessa onne oer; ne nan beforan orum, ne nan baeftan orum; foran swa hwaet swa laesse bi onne G.o.d, aet ne bi na G.o.d; aet aet lator bi, aet haef anginn, ac G.o.d naef nan anginn. Nis na se Faeder ana rynnys, oe se Sunu rynnys, oe se Halga Gast rynnys, ac as ry hadas sindon an G.o.d on anre G.o.dcundnysse. onne u gehyrst nemnan one Faeder, onne understenst u aet he haef Sunu. Eft, onne u cwyst Sunu, u wast, butan tweon, aet he haef Faeder. Eft, we gelyfa aet se Halga Gast is aeger ge aes Faeder ge aes Suna Gast.

Ne bepaece nan man hine sylfne, swa aet he secge oe gelyfe aet ry G.o.das syndon; oe aenig had on aere Halgan rynnysse sy unmihtigra onne oer.

aelc aera reora is G.o.d, eah-hwaeere hi ealle an G.o.d; foran e hi ealle habba an gecynd, and ane G.o.dcundnysse, and ane edwiste, and an geeaht, and an weorc, and ane maegenrymnysse, and gelic wuldor, and efen-ece rice.

Is hwaeere se Sunu ana geflaeschamod and geboren to men, of am halgan maedene Marian. Ne wear se Faeder mid menniscnysse befangen, ac hwaeere he asende his Sunu to ure alysednysse, and him aefre mid waes, aeger ge on life ge on rowunge, and on his aeriste, and on his upstige. Eac eal G.o.des gelaung andet, on am rihtum geleafan, aet Crist is acenned of am claenan maedene Marian, and of am Halgan Gaste. Nis se Halga Gast eah-hwaeere Cristes Faeder; ne nan cristen man aet naefre ne sceal gelyfan: ac se Halga Gast is Willa aes Faeder and aes Suna; fori onne swie rihtlice is awriten on urum geleafan, aet Cristes menniscnys wear gefremmed urh one Halgan Willan.

Beheald as sunnan mid gleawnysse, on aere is, swa we aer cwaedon, haetu and beorhtnys; ac seo haetu dryg, and {286} s...o...b..orhtnys onlyht. Oer ing de seo haetu, and oer s...o...b..orhtnys; and eah e hi ne magon beon totwaemde: belimp, hwaeere eah, seo haeung to aere haetan, and seo onlihting belimp to aere beorhtnysse. Swa eac Crist ana underfeng a menniscnysse, and na se Faeder, ne se Halga Gast: eah-hwaeere hi waeron aefre mid him on eallum his weorc.u.m and on ealre his fare.

We spreca ymbe G.o.d, dealice be Undealic.u.m, tyddre be aelmihtigum, earmingas be Mildheortum; ac hwa maeg weorfullice sprecan be am e is unasecgendlic? He is butan gemete, fory e he is aeghwaer. He is butan getele, foron e he is aefre. He is butan hefe, foron e he hylt ealle gesceafta butan geswince; and he hi ealle geloG.o.de on am rim ingum, aet is on gemete, and on getele, and on hefe. Ac wite ge aet nan man ne maeg fullice embe G.o.d sprecan, onne we furon a gesceafta e he gesceop ne magon asmeagan, ne areccan. Hwa maeg mid wordum aere heofenan freatewunge asecgan? Oe hwa aere eoran waestmbaernysse? Oe hwa hera genihtsumlice ealra tida ymbhwyrft? Oe hwa ealle ore ing, onne we furon a lichomlican ing, e we onlocia, ne magon fullice befon mid ure gesihe?

Efne u gesihst one mannan beforan e, ac on aere tide e u his neb gesihst, u ne gesihst na his hricg. Ealswa, gif u sumne cla sceawast, ne miht u hine ealne togaedere geseon, ac wenst abutan, aet u ealne hine geseo. Hwylc wundor is, gif se aelmihtiga G.o.d is unasecgendlic and unbefangenlic, see aeghwaer is eall, and nahwar todaeled?

Nu smea sum undeopancol man, hu G.o.d maege beon aeghwaer aetgaedere, and nahwar todaeled. Beheald as sunnan, hu heage heo astih, and hu heo asent hyre leoman geond ealne middangeard, and hu heo onliht ealle as eoran e mancynn on-earda. Swa hrae swa heo up-asprinc on aerne merigen, heo scin on Hierusalem, and on Romebyrig, and on isum earde, and on eallum eardum aetgaedere; and {288} hwaeere heo is gesceaft, and gae be G.o.des dihte. Hwaet wenst u hu miccle swior is G.o.des andweardnys, and his miht, and his neosung aeghwaer. Him ne wistent nan ing, naer ne staenen weall ne bryden wah, swa swa hi wistanda aere sunnan. Him is nan ing digle ne uncu. u gesceawast aes mannes neb, and G.o.d sceawa his heortan. G.o.des gast afanda ealra manna heortan; and a e on hine gelyfa and hine lufia, a he claensa and geglada mid his neosunge, and aera ungeleaffulra manna heortan he forbyh and onscuna.

Wite eac gehwa, aet aelc man haef reo ing on him sylfum untodaeledlice and togaedere wyrcende, swa swa G.o.d cwae, aa he aerest mann gesceop. He cwae, "Uton gewyrcean mannan to ure gelicnysse." And he worhte a Adam to his anlicnysse. On hwilc.u.m daele haef se man G.o.des anlicnysse on him? On aere sawle, na on am lichaman. aes mannes sawl haef on hire gecynde aere Halgan rynnysse anlicnysse; foran e heo haef on hire reo ing, aet is gemynd, and andgit, and willa. urh aet gemynd se man geenc a ing e he gehyrde, oe geseah, oe geleornode. urh aet andgit he understent ealle a ing e he gehyr oe gesih. Of am willan c.u.ma geohtas, and word, and weorc, aeger ge yfele ge G.o.de. An sawul is, and an lif, and an edwist, seoe haef as reo ing on hire togaedere wyrcende untodaeledlice; fori aer aet gemynd bi aer bi aet andgit and se willa, and aefre hi beo togaedere.

eah-hwaeere nis nan aera reora seo sawul, ac seo sawul urh aet gemynd geman, urh aet andgit heo understent, urh one willan heo wile swa hwaet swa hire lica; and heo is hwaeere an sawl and an lif. Nu haef heo fori G.o.des anlicnysse on hire, foran e heo haef reo ing on hire untodaeledlice wyrcende. Is hwaeere se man an man, and na rynnys: G.o.d solice, Faeder and Sunu and Halig Gast, urhwuna on rynnysse hada, and on annysse anre G.o.dcundnysse. Nis na se man on rynnysse {290} wunigende, swa swa G.o.d, ac he haef hwaeere G.o.des anlicnysse on his sawle urh a reo ing e we aer cwaedon.

Arrius hatte an gedwolman, se flat wi aenne bisceop e waes genemned Alexander, wis and riht-gelyfed. a cwae se gedwolman aet Crist, G.o.des Sunu, ne mihte na beon his Faeder gelic, ne swa mihtig swa he; and cwae, aet se Faeder waere aer se Sunu, and nam bysne be mannum, hu aelc sunu bi gingra onne se faeder on isum life. a cwae se halga bisceop Alexander him togeanes, "G.o.d waes aefre, and aefre waes his Wisdom of him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Faeder." a begeat se gedwola aes caseres fultum to his gedwylde, and cwae gemot ongean one bisceop, and wolde gebigan eal aet folc to his gedwyldum. a wacode se bisceop ane niht on G.o.des cyrcan, and clypode to his Drihtne, and us cwae, "u aelmihtiga G.o.d, dem rihtne dom betwux me and Arrium." Hi comon a aes on mergen to am gemote. a cwae se gedwola to his geferum, aet he wolde gan embe his neode for. aa he to gange com and he ges?t, a gewand him ut eall his innewearde aet his setle, and he saet aer dead. a geswutulode G.o.d aet he waes swa geaemtoG.o.d on his innoe swa swa he waes ?r on his geleafan. He wolde don Crist laessan onne he is, and his G.o.dcundnysse wurmynt wanian; a wear him swa bysmorlic dea geseald swa swa he wel wyre waes.

Oer gedwolman waes se hatte Sabellius. He cwae, aet se Faeder waere, aa he wolde, Faeder; and eft, aa he wolde, he waere Sunu; and eft, aa he wolde, waere Halig Gast; and waere fori an G.o.d. a forwear eac es gedwola mid his gedwylde.

Nu eft aet Iudeisce folc e Crist ofslogon, swa swa he sylf wolde and geafode, secga aet hi willa gelyfan on one Faeder, and na on one Sunu e hyra magas ofslogon. Heora geleafa is naht, and hi fori losia. For ure alysednysse Crist geafode aet hi hine ofslogon. Hit ne mihte {292} eal mancynn gedon, gif he sylf nolde; ac se Halga Faeder gesceop and geworhte mancyn urh his Sunu, and he wolde eft urh one ylcan us alysan fram h.e.l.le-wite, aa we forwyrhte waeron. Buton aelcere rowunge he mihte us habban, ac him uhte aet unrihtlic. Ac se deofol forwyrhte hine sylfne, aa he tihte aet Iudeisce folc to aes Haelendes slege, and we wurdon alysede, urh his unscyldigan dea, fram am ecan deae.

We habba one geleafan e Crist sylf taehte his apostolum, and hi eallum mancynne; and one geleafan G.o.d haef mid manegum wundrum getrymmed and gefaestnod. aerest Crist urh hine sylfne dumbe and deafe, healte and blinde, wode and hreoflige gehaelde, and a deadan to life araerde: syan, urh his apostolas and ore halige men, as ylcan wundra geworhte. Nu eac on urum timan, gehwaer aer halige men hi resta, aet heora deadum banum G.o.d wyrc fela wundra, to i aet he wile folces geleafan mid am wundrum getrymman.

Ne wyrc G.o.d na as wundra aet nanes Iudeisces mannes byrgene, ne aet nanes ores gedwolan, ac aet riht-gelyfedra manna byrgenum, a e gelyfdon on a Halgan rynnysse, and on so Annysse anre G.o.dcundnysse.

Wite gehwa eac, aet nan man ne mot beon tuwa gefullod; ac gif se man aefter his fulluhte aslide, we gelyfa aet he maege beon gehealden, gif he his synna mid wope behreowsia, and be lareowa taecunge hi gebet. We sceolon gelyfan aet aelces mannes sawul bi urh G.o.d gesceapen, ac hwaeere heo ne bi na of G.o.des agenum gecynde. aes mannes lichaman antimber bi of am faeder and of aere meder, ac G.o.d gescyp one lichaman of am antimbre, and asent on one lichaman sawle. Ne bi seo sawl nahwar wunigende ?ror, ac G.o.d hi gescyp aerrihte, and beset on one lichaman, and laet hi habban agenne cyre, swa heo syngige swa heo synna forbuge. eah-hwaeere heo behofa aefre G.o.des fultumes, aet heo maege synna forbugan, and eft to hyre Scyppende gec.u.man urh G.o.de geearnunga; foron e nan man ne de butan G.o.de nan ing to G.o.de.

{294} Eac we sceolon gelyfan aet aelc lichama e sawle underfeng sceal arisan on domes daege mid am ylc.u.m lichaman e he nu haef, and sceal onfon edlean ealra his daeda: onne habba a G.o.dan ece lif mid G.o.de, and he syl a mede aelc.u.m be his geearnungum. a synfullan beo on h.e.l.le-wite a rowigende, and heora wite bi eac gemeteG.o.d aelc.u.m be his ge-earnungum.

Uton fori geearnian aet ece lif mid G.o.de urh isne geleafan, and urh G.o.de geearnunga, see urhwuna on rynnysse an aelmihtig G.o.d aa on ecnysse.

Amen.

WEDNESDAY.

OF THE CATHOLIC FAITH.

Every christian man should by right know both his Pater noster and his Creed. With the Pater noster he should pray, with the Creed he should confirm his faith. We have spoken concerning the Pater noster, we will now declare to you the faith which stands in the Creed, according to the wise Augustine's exposition of the Holy Trinity.

There is one Creator of all things, visible and invisible; and we should all believe in him, for he is true and G.o.d alone Almighty, who never either began or had beginning; but he is himself beginning, and he to all creatures gave beginning and origin, that they might be, and that they might have their own nature, so as it seemed good to the divine dispensation. {277} Angels he created, which are spirits, and have no body.

Men he created with spirit and with body. Cattle and other beasts, fishes and birds he created in flesh without soul. To men he gave an upright gait; the cattle he let go bending downwards. To men he gave bread for sustenance, and to the cattle gra.s.s.

Now, brethren, ye may understand, if ye will, that there are two things: one is the Creator, the other is the creature. He is the Creator who created and made all things of naught. That is a creature which the true Creator created. These are, first, heaven, and the angels which dwell in heaven; and then this earth with all those which inhabit it, and sea with all those that swim in it. Now all these things are named by one name, creature. They were not always existing, but G.o.d created them. The creatures are many. The Creator, who created them all, is one, who alone is Almighty G.o.d. He was ever, and ever he will continue in himself and through himself. If he had begun and had origin, without doubt he could not be Almighty G.o.d; for the creature that began and is created, has no divinity; therefore every substance that is not G.o.d is a creature; and that which is not a creature is G.o.d.