eos is seo sib e is forgyfen on eoran am mannum e beo G.o.des willan.

G.o.d ure Faeder is gesibsum; witodlice fori gedafena am bearnum aet hi heora Faeder geefenlaecon.

"Eadige beo a e olia ehtnysse for rihtwisnysse, foran e heora is heofonan rice." Fela sind a e ehtnysse olia for mislic.u.m intingum, swa swa do mannslagan, and sceaan, and gehwilce fyrnfulle; ac seo ehtnys him ne becym to nanre eadignysse; ac seo ehtnys ana e bi for rihtwisnysse geolod becym to ecere eadignysse. Nis to ondr?denne wyrra manna ehtnys, ac ma to foryldigenne, {554} swa swa Drihten to his leorning-cnihtum cwae, "Ne ondraede ge eow a e eowerne lichaman ofslea, foran e hi ne magon eowre sawle ofslean, ac ondraeda G.o.d, e maeg aeger ge sawle ge lichaman on h.e.l.le-susle fordon." Ne sceole we eah a wyran to ure ehtnysse gremian, ac swior, gif hi astyrede beo, mid rihtwisnysse gestillan. Gif hi onne aere ehtnysse geswycan nella, selre us bi aet we ehtnysse olion onne we riht forlaeton.

Eahta eadignyssa synd on isum G.o.dspelle geendebyrde; is eah gyt an cwyde baeftan, e is geuht swilce he sy se nygoa staepe, ac he solice belimp to aere eahteoan eadignysse, foran e hi butu spreca be ehtnysse for rihtwisnysse and for Criste. a eahta eadignyssa belimpa to eallum geleaffullum mannum, and se aeftemysta cwyde, eah e he synderlice to am apostolum gecweden waere, belimp eac to eallum Cristes limum, foran e he nis se nygoa, ac fylig aere eahteoan eadignysse, swa swa we ?r saedon. Se Haelend cwae, "Eadige ge beo onne man eow wyrig, and eower eht, and aelc yfel ongean eow sprec leogende for me." Se bi eadig and gesaelig e for Criste ola wyriunge and hospas fram leasum licceterum, foran e seo lease wyriung becym am rihtwisum to eadigre bletsunge.

"Blissia and faegnia, foran e eower med is menigfeald on heofonum."

Geleaffullum gedafena aet hi wuldrion on gedrefednyssum, foran e seo gedrefednys wyrc geyld, and aet geyld afandunge, and seo afandung hiht.

Se hiht solice ne bi naefre gescynd, foran e G.o.des lufu is agoten on urum heortum urh one Halgan Gast, see us is forgifen. Be isum cwae se apostol Iacobus, "Eala ge mine gebrora, wena eow aelcere blisse, onne ge beo on mislic.u.m costnungum, foran e seo afandung eowres geleafan is miccle deorwurre onne gold e bi urh fyr afandod." Eft cwy aet halige gewrit, "Laemene fatu beo on ofne afandode, and rihtwise menn on gedrefednysse heora costnunge." Be isum cwae eac se Haelend on ore {556} stowe to his leorning-cnihtum, "Gif es middangeard eow hata, wite ge aet he me hatode ?r eow; and gif hi min ehton, onne ehta hi eac eower." Crist sylf waes fram arleasum mannum acweald, and swa eac his leorning-cnihtas and martyras; and ealle a e gewilnia arfaestlice to drohtnigenne on geleaffulre gelaunge, hi sceolon ehtnysse olian, oe fram ungesewenlic.u.m deofle oe fram gesewenlic.u.m arleasum deofles limum: ac as hwilwendlican ehtnyssa oe gedrefednyssa we sceolon mid gefean for Cristes naman geafian, foran e he us behet eallum geyldigum, "Blissia and faegnia, efne eower med is menigfeald on heofonum."

We mihton as halgan raedinge menigfealdlicor trahtnian, aefter Augustines smeagunge, ac us twyna hwaeer ge magon maran deopnysse aeron earflice tocnawan; ac uton biddan mid inweardre heortan one aelmihtigan Wealdend, see us mid menigfealdre maersunge ealra his halgena nu to-daeg geblissode, aet he us getiige genihtsumnysse his miltsunge urh heora menigfealdan ingraedena, aet we on ecere gesihe mid him blission, swa swa we nu mid hwilwendlicere enunge hi wuria.

Sy wuldor and lof Haelendum Criste, see is anginn and ende, Scyppend and Alysend ealra halgena, mid Faeder and mid Halgum Gaste, a on ecnysse. Amen.

NOVEMBER I.

THE NATIVITY OF ALL SAINTS.

Holy doctors have counselled that the faithful church should celebrate and piously solemnize this day to the honour of ALL SAINTS; because they could not appoint a festival separately for each of them, nor to any man in the present life are the names of all of them known, as John the Evangelist wrote in his ghostly vision, thus saying, "I saw so great a mult.i.tude as no man may number, of all nations and of every tribe, standing before the throne of G.o.d, all clad in white garments, holding palm-twigs in their hands, and they sung with a loud voice, Salvation be to our G.o.d who sitteth on his throne. And all the angels stood around his throne, and bowed down to G.o.d, thus saying, Be to our G.o.d blessing and brightness, wisdom and thanksgiving, honour and strength, for ever and ever. Amen."

G.o.d's saints are angels and men. Angels are spirits without body. These the Almighty Ruler created in great fairness, for his own praise, and to the glory and honour of his majesty for ever. Of these we fear to speak much, because for G.o.d alone is it to know how their invisible nature continues, without any pollution or decay, in eternal purity. Nevertheless we know from holy writings, that there are nine hosts {541} of angels existing in heavenly majesty, who never committed any sin. The tenth host perished through pride, and were turned into accursed spirits, and driven from heavenly joy into h.e.l.l-torment.

But some of those holy spirits, who continued with their Creator, come sent to us, and announce future things. Some of them, by G.o.d's direction, work signs and frequently miracles in the world. Some of them are chiefs set over other angels for the fulfilment of the divine mysteries. Through some G.o.d establishes and decides his dooms. Some are so closely a.s.sociated with G.o.d, that no others are between them, and they are then burning in so much greater love, as they more clearly behold the brightness of G.o.d. Now is this day piously hallowed to these angels, and also to those holy men, who through great excellences have thriven to G.o.d from the beginning of the world. Of these were first the patriarchs, religious and glorious men in their lives, the fathers of the prophets, whose memory shall not be forgotten, and their names shall last for ever, because they were acceptable to G.o.d through faith, and righteousness, and obedience. These were followed by the chosen company of prophets: they held speech with G.o.d, and to them he manifested his secrets, and enlightened them with the grace of the Holy Ghost, so that they knew the things to come, and announced them in prophetic song. Verily the chosen prophets by many signs and foretokens were in their lives ill.u.s.trious. They healed the sickness of men, and the bodies of dead men they raised to life. They also, for the people's perversity, withdrew the showers of heaven, and again in mercy permitted them. They bewailed the people's sins, and their punishment prevented on themselves. Christ's humanity, and his pa.s.sion, and resurrection, and ascension, and the great doom, instructed by the Holy Ghost, they prophesied.

In the New Testament John the Baptist stept forth, who {543} with prophecy preached the advent of Christ, and also with his finger pointed him out.

"Among the children of women there hath arisen no greater man than is John the Baptist." With these champions of G.o.d accords the twelvefold number of Christ's apostles, whom he himself chose for his disciples, and instructed them in right belief and true doctrine, and set them as teachers to all nations, so that the sound of their preaching went over all the earth, and their words came to the boundaries of the whole world. To these twelve apostles said the Almighty Jesus, "Ye are the light of the world: let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Ye are my friends, and I make known unto you whatsoever I have heard from my Father." Verily the Lord gave power to his twelve apostles to work the same wonders which he himself performed in the world. And whatsoever they bind on earth, that shall be bound in heaven; and whatsoever they unbind on earth, that shall be unbound in heaven. He also promised them with a true promise, that at the great doom they shall be sitting on twelve judgement-seats, to judge all men who have ever received life in the body.

After the apostolic company we honour the steadfast band of G.o.d's martyrs, who through divers torments courageously imitated the pa.s.sion of Christ, and through martyrdom pa.s.sed to the realm on high. Some of them were slain with weapons, some burned in flame, others beaten with scourges, others transfixed with stakes, some slain on the cross, some sunk in the wide sea, others flayed alive, others torn with iron claws, some overwhelmed with stones, some afflicted with winterly cold, some slain by hunger, some with hands and feet cut off, as a spectacle to people, for their faith and the holy name of Jesus Christ. These are the triumphant friends of G.o.d, who despised the behests of those criminal princes, and now they are glory-crowned with the triumph {545} of their sufferings in eternal joy.

They might be slain bodily, but they could not by any torments be turned from G.o.d. Their hope was filled with immortality, though before men they were tormented. They were for a short time afflicted, and lastingly comforted, for G.o.d tried them as gold in a furnace, and he found them worthy of him, and as holy offerings received them into his heavenly kingdom.

After the persecution of the cruel kings and princes had ceased, in the peaceful condition of G.o.d's church, there were holy priests thriving to G.o.d, who with true doctrine and holy examples ever inclined the men of the people to G.o.d. Their minds were pure, and filled with cleanness, and with clean hands they served G.o.d Almighty at his altar, celebrating the holy mystery of Christ's body and his blood. They likewise offered themselves a living sacrifice to G.o.d, without blemish or admixture of perverse work.

They delivered G.o.d's doctrine to their followers, as an imperishable revenue, and with chastis.e.m.e.nt, and prayer, and great care inclined them to the way of life, and for no awe of the world refrained from preaching G.o.d's law; and though they felt not the sword's edge, yet, through the merits of their lives, are they not deprived of martyrdom, for martyrdom is not effected by bloodshed only, but also by abstinence from sins, and by the observance of G.o.d's commandments.

This is followed by the life and extraordinary knowledge of anchorites.

These dwelling in the waste, trampled with stern mind and rigid life on worldly delicacies and luxuries. They fled from the sight and praise of worldly men, and, crouching in miserable caves or huts, a.s.sociated with beasts, accustomed to angelic speeches, were shining in great wonders. To the blind they gave sight, gait to the halt, hearing to the deaf, speech to the dumb. Devils they overcame and drove away, and through G.o.d's might raised the dead. The book which is called Vitae Patrum speaks manifoldly {547} concerning the lives of these anchorites, and also of common monks, and says that there were many thousands of them living wonderfully everywhere in the deserts and in monasteries, but yet especially in Egypt.

Some of them lived on fruit and herbs, some by their own labour, some were served by angels, some by birds, until angels afterwards by an easy death bore them to G.o.d.

O thou, blessed parent of G.o.d, ever maiden Mary, temple of the Holy Ghost, maiden before conception, maiden in conception, maiden after conception, great is thy glory on this festival among the beforesaid saints; because through thy pure childbirth holiness and heavenly honours came to them all.

We speak of the heavenly queen, as is usual, according to her womanhood, yet all the faithful church confidently sing of her, that she is exalted and raised above the hosts of angels to the glorious throne. Of no other saints is it said, that any of them is raised above the hosts of angels, but of Mary alone. She manifested by her example the heavenly life on earth, for maidenhood is of all virtues queen, and the a.s.sociate of the heavenly angels. The example and footsteps of this maiden were followed by an innumerable body of persons in maidenhood, living in purity, renouncing marriage, attaching themselves to the heavenly bridegroom Christ with steadfast mind and holy converse, and with wide garments, to that degree, that very many of them suffered martyrdom for maidenhood, and so with twofold victory went glorious to the heavenly dwelling-places.

To all these beforesaid saints, that is, angels and G.o.d's chosen men, is the honour of this day celebrated in the faithful church, in honour to them and in aid to us, that we, through their intercession, may be with them a.s.sociated. May the merciful Lord grant us this, who redeemed them all and us with his precious blood from the devil's thraldom. We should, on this great festival, complete, with holy prayers {549} and hymns, whatsoever we on other festivals of the whole circuit of the year have, through human weakness, less perfectly performed, and carefully cogitate that we may come to the eternal festival.

GOSPEL.

Videns Jesus turbas ascendit in montem: et reliqua.

The holy gospel, that has just now been read before you, accords greatly with this festival, for it sets forth in order the eight beat.i.tudes, which have brought the holy to heavenly honours.

Matthew wrote in this day's gospel, that Jesus at a certain time "saw a great mult.i.tude following him; then he went up on a mount. When he sat his disciples approached him, and he opened his mouth, and taught them, thus saying, Blessed are the spiritual poor," etc.

The wise Augustine expounded this gospel, and said, that the mount which Jesus ascended betokens the high commandments of true Righteousness: the less commandments were appointed for the Jewish folk. One G.o.d, nevertheless, appointed, through his holy prophets, the less commandments to the Jewish nation, which was yet bound by fear; and he appointed, through his own Son, the greater commandments for the christian folk, whom he with true love came to redeem. He taught sitting: that belongs to the dignity of teachership. His disciples approached him, that they might be nearer bodily, who with mind approached to his commandments. Jesus opened his mouth. Verily he opened his mouth to the evangelic lore, who in the old law was wont to open the mouths of the prophets. Yet the opening of his mouth betokens the deep speech which he then drew forth. He said, "Blessed are the spiritual poor, for of them is the kingdom of heaven." Who are the spiritual poor but the humble, who have awe of G.o.d, and have no {551} arrogance? Awe of G.o.d is the beginning of wisdom, and pride is the beginning of every sin. Many are poor through indigence, and not in their spirit, because they desire to have much. There are also other poor, not through indigence but in spirit, because they are, according to the apostolic saying, "As having nought and possessing all things." In this way Abraham was poor, and Jacob, and David, who, raised on his throne, showed himself poor in spirit, thus saying, "I truly am poor and needy." The proud rich are not needy through indigence nor in spirit, for they are enriched with possessions and swelled up in mind. Poor through indigence and in spirit are those perfect monks, who for G.o.d so completely forsake all things, that they will not have their own bodies in their power, but live by direction of their ghostly teacher; and therefore as much as they here for G.o.d continue in indigence, so much will they be hereafter enriched in the glory to come.

"Blessed are the meek, for they shall possess the land." They are meek and gentle, who withstand not the evil, but with their goodness overcome the evil: they shall have the land of which the psalmist spake, "Lord, thou art my hope: be my portion in the earth of the living." The earth of the living is the stability of the eternal country, in which the soul rests as the body does on earth. That country is the rest and life of the chosen saints.

"Blessed are they who mourn, for they shall be comforted." They are not blessed who mourn for calamities or losses of transitory comforts; but they are blessed who bewail their sins, for the Holy Ghost will comfort them, who grants forgiveness of all sins, who is called Paraclete, that is Comforter, because he comforts the hearts of the penitent by his grace.

"Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirsty {553} after righteousness who joyfully hears G.o.d's commandments and more joyfully by works fulfils them: he will then be filled with the meat of which the Lord spake, "My meat is, that I work my Father's will, that is righteousness." Then may he say with the psalmist, "Lord, I will appear with righteousness in thy sight, and I shall be filled, then will thy glory be manifested."

"Blessed are the merciful, for they shall get mercy." Blessed are they who help miserable men through mercy, for they shall be so rewarded that they themselves shall be redeemed from misery.

"Blessed are the clean of heart, for they shall see G.o.d himself." Foolish are they who desire to see G.o.d with fleshly eyes, when he will be seen with the heart; but it is to be cleansed from sins, that it may see G.o.d. So as earthly light cannot be seen but with clean eyes, so also G.o.d cannot be seen but with a clean heart.

"Blessed are the peaceful, for they shall be called children of G.o.d." In peace there is perfectness where nothing thwarts: therefore are the peaceful children of G.o.d, because nothing in them is adverse to G.o.d.

Peaceful are they in themselves, who order all the perturbations of their mind with reason, and govern their fleshly desires so that they are themselves G.o.d's kingdom. This is the peace which is given on earth to those men who are of good will. G.o.d our Father is peaceful; verily therefore it befitteth the children to imitate their Father.

"Blessed are they who suffer persecution for righteousness, for theirs is the kingdom of heaven." Many are they who suffer persecution for divers causes, so as murderers do, and robbers and all criminals; but to them persecution leads to no beat.i.tude; but the persecution only which is suffered for righteousness leads to everlasting beat.i.tude. The persecution of perverse men is not to be dreaded, but rather {555} to be patiently borne, as the Lord said to his disciples, "Fear not those who slay your body, for they cannot slay your soul, but dread G.o.d, who can fordo both soul and body in h.e.l.l-torment." Yet should we not irritate the perverse to persecute us, but rather, if they be provoked, still them with righteousness. But if they will not cease from persecution, better will it be for us to suffer persecution than to forsake the right.

Eight beat.i.tudes are set forth in this gospel; but there is yet one sentence remaining, which seems as though it were the ninth step, but it truly belongs to the eighth beat.i.tude, for they both speak of persecution for righteousness and for Christ. The eight beat.i.tudes belong to all believing men, and the last sentence, though it was particularly said to the apostles, belongs also to all members of Christ, for it is not the ninth, but follows the eighth beat.i.tude, as we before said. Jesus said, "Blessed are ye when men curse you, and persecute you, and lying speak every evil against you for me." He will be blessed and happy who for Christ suffers malediction and insults from false hypocrites, because false malediction becomes a blessed benediction to the righteous.

"Rejoice and be glad, for your meed is manifold in heaven." It befits the faithful to glory in tribulations, for tribulation works patience, and patience trial, and trial hope. But hope is never confounded, because the love of G.o.d is poured into our hearts, by the Holy Ghost who is given to us. Of this spake the apostle James, "O ye my brothers, hope for yourselves every bliss, when ye are in divers temptations, for the trial of your faith is much more precious than gold which has been tried by fire." Again, holy writ says, "Vessels of clay are tried in a furnace, and righteous men in the affliction of their temptation." Of these said Jesus also {557} in another place to his disciples, "If this world hate you, know ye that it hated me before you; and if they persecuted me, then will they also persecute you." Christ himself was slain by impious men, and so also his disciples and martyrs; and all those who desire to live religiously in the faithful church shall suffer persecution, either from the invisible devil or from visible impious limbs of the devil: but these transitory persecutions or tribulations we should with joy undergo for Christ's name, because he has thus promised to all the patient, "Exult and rejoice, behold your meed is manifold in heaven."

We might more elaborately expound this holy text, according to the interpretation of Augustine, but we doubt whether ye can accurately judge of greater deepness therein; but let us with inward heart pray to the Almighty Ruler, who has gladdened us to-day with the manifold celebration of all his saints, that he grant us abundance of his mercy through their manifold intercessions, so that we ever in their sight may rejoice with them, as we now with transitory service honour them.

Be glory and praise to Jesus Christ, who is the beginning and end, Creator and Redeemer of all saints, with Father and with Holy Ghost, ever to eternity. Amen.

IX. K[=L]. D[=EC].

NATALE S[=CI] CLEMENTIS MARTYRIS.

Menn a leofostan, eower geleafa bi e trumra, gif ge gehyra be G.o.des halgum, hu hi aet heofonlice rice geearnodon; and ge magon e culicor to him clypian, gif heora lifes drohtnunga eow urh lareowa bodunge cue beo.

es halga wer Clemens, e we on isum andweardan {558} freols-daege wuria, waes aes eadigan Petres apostoles leorning-cniht. a waes he eonde on gastlicere lare and gecneordnysse to an swie, aet se apostol Petrus hine geceas to papan Romaniscre eode aefter his daege, and ?r his rowunge hine to papan gehadode, and on his biscop-setle gesette, to i aet he aera cristenra manna gymene haefde. He gehadode twegen biscopas ?r an, Linum et Cletum, ac he ne sette na hi on his setle, swa swa he dyde isne halgan wer, e we to-daeg wuria. Hwaet a, Clemens aefter Petres rowunge geeah on faegernysse G.o.ddra eawa, swa aet he gecweme waes Iudeisc.u.m, and haeenum, and cristenum samod. am haeenum leodum he gelicode, foran e he mid hospe heora G.o.das ne gebysmrode, ac mid boclic.u.m gesceade him geswutelode hwaet hi waeron, and hwaer acennede a e hi him to G.o.dum wurodon, and heora drohtnunge and geendunge mid swutelum seungum gewissode; and cwae, aet hi sylfe eaelice mihton to G.o.des miltsunge bec.u.man, gif hi fram heora dwollic.u.m biggengum eallunga gecyrdon. Iudeiscre eode hylde he begeat, foran e he solice gesede aet heora forfaederas G.o.des frynd gecigede waeron, and him G.o.d halige ? sette to heora lifes rihtinge; and cwae, aet hi fyrmeste on G.o.des gecorennysse waeron, gif hi mid geleafan his bebodum gehyrsumodon. Fram cristenum he waes swiost gelufod, foran e he gehwilce eardas namculice on gemynde haefde, and a wanspedigan cristenan aera earda ne geafode aet hi openre waedlunge undereodde wurdon, ac mid daeghwomlicere bodunge he gemanode a rican and a spedigan, aet hi aera cristenra waedlunge mid heora spedum gefrefrodon, e-laes e hi urh haeenra manna gifa besmitene wurdon.

And Dionisius, G.o.des cyere, see urh Paules Apostoles lare and tacna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on am timan fram Greclande to am halgan papan Clementem, Petres aeftergencgan, and he hine mid micclum wurmynte underfeng, and for arwurnysse {560} his halgan lifes him culice tolet, and mid lufe geheold. Eft aefter fyrste cwae se eadiga Clemens to am halgan were Dionisium, "Si e forgyfen miht to gebindenne and to alysenne, swa swa me is; and u far to aera Francena rice, and boda him G.o.dspel and heofonan rices wuldor." Dionisius a wear his haesum gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid micclum wundrum to an swie aet a rean haeenan, swa hrae swa hi hine gesawon, oe hi feallende his fet gesohton, him and G.o.de gehyrsumigende, oe gif heora hwylc wyrode, onne wear se mid swa micelre fyrhte fornumen, aet he aerrihte his andweardnysse forfleah. Wear a gebiged eal Francena rice to G.o.des geleafan, urh bodunge and wundra aes eadigan weres Dionisii; and he eac sume his geferan to Ispanian gesende, aet hi am leodscipe lifes word gecyddon.

Hwaet a, Clemens Romana papa wear gewreht to am casere Traianum, for am micclan cristendome e he gehwaer on his rice araerde. a sende se casere Traia.n.u.s gewritu ongean, aet se halga papa Clemens to haeengylde gebugan sceolde, oe hine mann asende ofer s? on wraecsi to sumum westene, on am e cristene menn for geleafan fordemde wraecsiedon. aes caseres h?s wear a forgencge, and swa micele gife foresceawode se aelmihtiga G.o.d Clemente, aet se haeena dema his si mid wope bemaende, us cweende, "Se G.o.d e u wurast gefrefrige e, and fultumige on inum wraecsie." And het a hine to scipe l?dan, and ealle his neoda foresceawian, e he to bigwiste habban mihte. Wear a aet scip gefylled mid cristenum mannum, e one halgan papan forl?tan noldon.

aa he to am westene becom, a gemette he aer ma onne twa usend cristenra manna, e mid langsumere genyerunge to marmstan-gedelfe gesette waeron, e his tocymes micclum faegnodon, mid anre stemne cweende, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces {562} and weorces."

aa he mid tihtendlic.u.m wordum heora gew?htan mod getrymde and gefrefrode, a geaxode he aet hi daeghwomlice ofer six mila him waeter on heora exlum gefetton. a cwae se eadiga biscop, "Uton biddan mid faestum geleafan Drihten Haelend, aet he us his andetterum a aeddran his wyllspringes gehendor geopenige, aet we on his wel-daedum blission." aa is gebed gefylled waes, a beheold se biscop on aelce healfe, and geseah a on a swiran healfe an hwit lamb standan, e bicnode mid his swyran fet, swilce hit a waeter-aeddran geswutelian wolde. a undergeat Clemens aes lambes gebicnunge, and cwae, "Geopenia as eoran on yssere stowe aer aer aet lamb to-gebicnode." His geferan a his haese gefyldon, and aerrihte aet am forman gedelfe swegde ut ormaete wyllspring, and mid micclum streame for-yrnende waes. Hwaet hi ealle a micclum blissodon, and G.o.de ancodon heora geswinces lisse. a waes se cwyde gefylled, e hi on aes biscopes to-cyme gecwaedon, "Efne her is ure hyrde, efne her is se frefrigend ures geswinces."

is wundor a asprang geond a gehendan scira, and hi ealle one halgan biscop mid arwurnysse geneosodon, biddende aet he hi mid his lare getrymde. He a hi ealle to G.o.des geleafan gebigde, and binnan feawum dagum aer fif hund manna gefullode; and wurdon a fela cyrcan gehwaer araerede, and deofolgild toworpene; swa aet binnan anes geares fyrste naes gemet haeengild geond hund-teontig mila neawiste.

a gelamp hit aet sume a haeenan wurdon mid andan getyrigde, and heora aerende to am casere asendon, and him cyddon aet his folc eall endemes astyred waere, and eallunga fram his biggencgum gecyrred, urh Clementem aera cristenra biscop. a wear se haeena casere Traia.n.u.s mycclum astyred, and asende aenne waelhreowne heretogan, his nama waes Aufidia.n.u.s, se mid mislic.u.m witum fela cristenra manna acwealde, aet he one halgan biscop mid am geleaffullan {564} folce adylegian sceolde. Se arleasa cwellere a, Aufidia.n.u.s, aa he ne mihte mid nanum eowracan a cristenan geegsian, foran e hi ealle samod blissigende to martyrdome onetton, a forlet he aet folc, and one biscop aenne to am haeengylde genydde; ac aa he geseah aet he nateshwon hine gebigan ne mihte, a cwae he to his undereoddum, "Laeda hine to middere s?, and getiga aenne ancran to his swuran, and ascufa hine ut on middan aere dypan." Hit wear a gedon be h?se aes waelhreowan cwelleres, and micel menigu aera cristenra stod on aere s?-strande, wepende and biddende one aelmihtigan, e s? and eoran gesceop, aet hi moston his halige lic mid heora enungum behwurfan.

a cwaedon his twegen leorning-cnihtas, Febus and Cornelius, "Eala ge gebrora, uton anmodlice biddan urne Drihten, aet he us geswutelige a arwurfullan andweardnysse his halgan cyeres." Hwaet a, seo s?, urh G.o.des h?se, utflowende, him gerymde reora mila dries faereldes, swa aet a cristenan bealdlice inn-eodon, and gemetton niwe ruh of marmanstane on cyrcan wison gesceapene, and aes halgan cyeres lic aer-binnan urh engla enunge geloG.o.d, and one ancran wi his sidan licgende. a wear him geswutelod aet he aet G.o.de ab?de, aet on aelces geares ymbryne, ymbe his rowung-tide, seo s? seofan dagas drigne grund am folce gegearcige, aet hi binnan am fyrste his halgan lichaman gesecan magon. aet belimp to lofe and herunge ures Haelendes, see his halgan cyere a arwuran byrgene gegearcode. a urh is tacn wurdon ealle a ungeleaffullan cristene, swa aet nateshwon naes gemet on am earde naor ne haeen ne Iudeisc e naere gebiged to cristenum geleafan. Solice aet aere halgan rh sind getiode heofonlice lacnunga adlium lichaman, urh ingunge aes halgan cyeres. Swa hwa swa on his freols-tide untrum his byrgene geseh, he gewent blissigende and gesundful ongean. aer beo blinde onlihte, and deofolseoce gewittige, and gehwilce {566} gedrehte aer beo geblissode; and ealle geleaffulle his weldaeda bruca, and mid wurmynte G.o.des gerynu aer beo gefyllede.