Part 19
Our Almighty Creator, who created all creatures, without any matter through his wisdom, and through his will animated them, he created mankind that they might with obedience and humility merit those heavenly honours which the devil through pride had forfeited. Then was man deceived by the devil's wiles, so that he brake the command of his Creator, and was, with all his offspring, delivered to the devil into hell-torment. Then, nevertheless, the Almighty God was grieved for the miseries of all mankind, and he meditated how he might redeem his handiwork from the power of the devil; for he took pity on man, because he had been deceived by the wiles of the devil. But he had no pity for the devil's fall, because he had not been misled by any instigation, but had himself devised the presumption through which he fell; and he therefore, to all eternity, dwelleth in perdition, a bloodthirsty devil.
Then from the beginning of mankind the Almighty God made known, sometimes by signs, sometimes by prophecies, that he would redeem mankind through him with whom he had made all creatures, through his own Son. Now there were very many prophecies recorded in the holy writings, before the Son of God assumed human nature. Some were prophesied of the blessed Mary. One of these prophecies is of Isaiah, who wrote, among his prophecies, thus saying, "Behold, a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel," that is interpreted in our {195} tongue, _God is with us_. Also Ezechiel the prophet saw in his prophecy a closed gate in the house of God, and an angel said to him, "This gate shall be opened to no man, for the Lord only will go in by that gate, and again go out, and it shall be shut for ever." That closed gate in the house of God betokened the holy maidenhood of the blessed Mary. The Lord, of all lords Lord, that is Christ, entered her womb, and through her was brought forth in human nature, and that gate is shut for ever; that is, Mary was a virgin before the birth, and a virgin at the birth, and a virgin after the birth.
The prophecies of the birth of Christ and the virginity of the blessed Mary are recorded very frequently in the old law, and he who searches will there find them in great abundance. Also the apostle Paul said, "When the fullness of times came, then God sent his Son for the redemption of mankind." The glorious mission was on this day fulfilled, as the book of Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from God to the Galilean city Nazareth, to the maiden who was called Mary, and she sprang from the race of David, the great king, and she was wedded to the righteous Joseph," etc.
The beginning of our redemption we heard in this daily lecture, through which we have cast off pernicious age, and are accounted among the children of God, through Christ's incarnation. A very fitting beginning of human redemption was that when the angel was sent from God to the virgin, to announce the birth of God through her; because the first cause of man's perdition was when the devil sent another devil, in likeness of a serpent, to the first-created woman Eve, for the purpose of deceiving her. Death and perdition befell us through a woman, and afterwards life and salvation came to us through a woman.
The archangel, who announced the birth of Christ, was {197} called Gabriel, which is interpreted, _God's strength_, which he announced was to come, and which the psalmist praised in these words, "The Lord is strong and mighty in battle." In the battle, without doubt, in which Jesus overcame the devil, and took from him the world.
"Mary was wedded to the righteous Joseph." Why would God be born of a wedded virgin? For a great reason, and also of necessity. The Jewish people, at that time, held God's law: the old law directed, that every woman who had a child out of lawful wedlock should be stoned. Now, therefore, if Mary had been unmarried, and had a child, the Jewish people, according to God's law, would have stoned her with stones. Therefore was she, by the providence of God, married to that righteous man, and everyone imagined that he was the child's father, but he was not. But when Joseph understood that Mary was with child, he was sad, and would not approach her, but thought that he would privily dismiss her. While Joseph was meditating this God's angel came to him, and commanded him, that he should have care both of the mother and of the child, and said, that the child was of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not the father of Christ, but he is named to the accomplishment of Christ's humanity; for he is the Will and Love of the Father and of the Son. Now the humanity was effected through the Great Will, and is, nevertheless, the indivisible work of the Three. They are three in persons, Father, and Son, and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as the angel had commanded him, had care both of Mary and of the child, and was her witness that she was a virgin; and was Christ's foster-father, and with his support and comfort served him in everything in his human state.
The angel greeted Mary, and said, that she was filled with God's grace, and that God was with her, and she was blessed among women. Verily she was filled with God's grace, for {199} it was permitted her to bear him who instituted all grace and all truth. God was with her, for he was shut in her womb who compasses the whole earth with one hand. And she was blessed among women, for she, without female example, with the beauty of maidenhood, was mother of the Almighty God.
The angel encouraged her with his words, and said to her, "Behold thou shalt conceive, and thou shalt bear a Son." Acknowledge now, through these words, a true man, born of a maiden body. His name was Jesus, that is _Saviour_, for he shall save all those who rightly believe in him. "He shall be great, and he shall be called the Son of the Highest." Believe now, through these words, that he is true God of true God, and co-eternal with his Father, of whom he was ever begotten without beginning. Christ held David's throne, not bodily but spiritually, for he is king of all kings, and ruleth over his chosen people, both over the people of Israel and over all other nations which abide in the right faith; and Christ will bring them all to his eternal kingdom. Israel is interpreted, _Seeing God_, and Jacob is interpreted, _Withering_. Now those men who see God in their mind, through faith, and those who wither up sins, they belong to God's kingdom, which shall never fail.
Then said Mary to the angel, "How may that be that I have a child, for I have known no man? I had resolved to end my life in maidenhood: how can it then be that I, without connexion with man, shall bring forth?" Then answered the angel to the virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Through the efficacy of the Holy Ghost, as we before said, Christ was born in human nature; and Mary his mother was overshadowed by the power of the Holy Ghost. How was she overshadowed? She was so overshadowed that she was purified from, and shielded against all {201} sins, by the power of the Holy Ghost, and with heavenly grace filled and hallowed.
The angel said, "The holy thing that shall be born of thee shall be called the Son of God." Verily all men are, as the prophet said, conceived in iniquity and born in sins, but our Saviour alone was conceived without iniquity, and born without sins; and he was holy as soon as he became man, and perfect God, the Son of the Almighty God, in one person man and God. Then said Mary to the angel, "I am God's handmaid; let it betide me according to thy word." Great humility dwelt in her mind, when she thus cried. She said not, I am the mother of God, or, I am queen of the whole world, but said, "I am God's handmaid;" as the holy writ admonishes us, thus saying, "When thou art great, humble thyself in all things, and thou shalt find grace and reward with God." She said to the angel, "Let it betide me according to thy word:" that is, Be it as thou sayst, that the Son of the Almighty God enter my womb, and receive human substance from me, and proceed from me, for the redemption of the world, as a bridegroom from his bride-bed.
Thus did our Saviour enter the womb of Mary on this day, which is called Annunciatio Sanctae Mariae, which is interpreted, THE ANNUNCIATION-DAY OF MARY; on which day the archangel Gabriel announced to the pure virgin the advent of God to men through her, and she believed the angel's announcement, and so with faith received God into her womb, and bare him until midwinter's mass-day, and then brought him forth in true human nature, who was ever dwelling in divine nature with his Father and the Holy Ghost, those three one God indivisible.
Now saith the evangelist, that Mary, after the annunciation of the angel, went to her cousin Elizabeth, who was the wife of Zacharias. They were both righteous, and held God's {203} commandments blamelessly. They were both childless, till they were worn-out persons. But the same angel Gabriel came to Zacharias six months before he came to Mary, and announced that he should have a son by his aged wife, John the Baptist. But he believed not the annunciation of the angel. The angel then said to him, "Since thou wilt not believe my words, be thou dumb till the child shall be born." And he was dumb during all that time for his disbelief. "Now came the blessed Mary to his house, and greeted his wife Elizabeth, her cousin. When the woman heard the virgin's greeting, the child John rejoiced in his mother's womb, and the mother was filled with the Holy Ghost, and she cried to Mary with a loud voice, and said, Thou art blessed among women, and blessed is the fruit of thy womb. How hath it befallen me, that the mother of my Lord should come to me? Lo, when the voice of thy greeting sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb."
The child could not yet with words greet his Lord, but he greeted him with a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed the words that were announced to thee from God, and it shall be accomplished so as it hath been declared to thee." Then forthwith Mary sang the hymn which we sing in God's church at every evensong, "Magnificat anima mea Dominum," and so forth to the end. That is "My soul magnifieth the Lord," etc. It will be tedious for us to expound all this hymn, but we will shortly run over its most obscure words. "God hath cast the mighty from their seat:" these are the proud, who lift themselves above their degree. "And he hath exalted the humble;" as Christ himself said in his gospel, "Everyone who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."
"God filleth the hungry with his good things;" as he {205} himself said, "Blessed are they who are hungry and desirous of righteousness, for they shall be filled with righteousness." "He hath sent the rich empty away." Those are the rich, who with pride love earthly riches more than heavenly. Many rich men thrive to God, those who do as it is written, "The rich man's wealth is his soul's redemption." His wealth is his soul's redemption, if he with those transitory treasures buy for himself eternal life, and heavenly wealth with God. If he neglect this, and place his hope in earthly wealth, then will God send him away void and empty, from everlasting good.
"God hath received his servant Israel." By that name are betokened all those who obey God with true humility, whom he receives into his company. "As he spake to our fathers, Abraham and his offspring for ever." God promised the patriarch Abraham, that in his race all mankind should be blessed. From the race of Abraham sprang the blessed Mary, and from Mary came Christ, according to his human nature, and through Christ shall all the faithful be blessed. We are not of Abraham's race after the flesh, but spiritually, as the apostle Paul said, "Verily if ye are christians, then are ye of Abraham's offspring, and heirs according to the promise." The last words of this hymn are "For ever;" because our promise, which God hath promised to us, continueth for ever and ever without end.
Let us now pray the blessed and happy Virgin Mary, that she intercede for us to her own Son and Creator, Jesus Christ, who governs all things with the Father and the Holy Ghost, ever to eternity. Amen.
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{206} IN DOMINICA PALMARUM.
Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem Oliueti: et reliqua.
Cristes dhrowung waes geraedd nu beforan ['u]s, ac we willadh eow secgan nu ['ae]rest h['u] h['e] com to dhaere byrig Hierusalem, and genealaehte his agenum deadhe, and nolde dha throwunge mid fleame forbugan.
"Se Haelend ferde to dhaere byrig Hierusalem, and dhadha h['e] genealaehte dhaere dune Oliueti, tha sende he his twegen leorning-cnihtas, thus cwedhende, G['a]dh to dhaere byrig the eow ongean is, and ge gem['e]tadh thaerrihte get['i]gedne assan and his folan samod: untygadh h['i], and laedadh to me:" et reliqua.
Tham folce weardh cudh thaet se Haelend araerde lytle aer Lazarum of deadhe, sedhe laeg stincende feower niht on byrgene: tha comon tha togeanes Criste the geleaffulle waeron, mid tham wurdhmynte, swa we aer cwaedon. Comon eac sume dha ungeleaffullan, mid nanum wurdhmynte, ac mid micclum graman, swa swa Iohannes se Godspellere cwaedh, Thaet "dha heafod-menn thaes folces smeadon betwux him thaet hi woldon ofslean thone Lazarum, the Crist of deadhe awrehte; fordhan dhe manega dhaes folces menn gelyfdon on thone Haelend, thurh dhaes deadan mannes aerist." We wylladh nu fon on thone traht thissere raedinge.
Tha twegen leorning-cnihtas the Crist sende aefter tham assan, h['i] getacnodon tha l['a]reowas the God sende mancynne to laerenne. Twegen h['i] waeron, for dhaere getacnunge the l['a]reow habban sceal. He sceal habban lare, thaet he mage Godes folc mid wisdome laeran to rihtum geleafan, and he sceal mid godum weorcum dham folce wel bysnian, and swa mid tham twam dhingum, thaet is mid lare and godre bysnunge thaet laewede folc gebige symle to Godes willan.
Se get['i]geda assa and his fola getacniadh twa folc, thaet is Iudeisc and haedhen: Ic cwedhe, haedhen, fordhi the eal mennisc waes dha-gyt wunigende on haedhenscipe, buton tham anum {208} Iudeiscan folce, the heold tha ealdan ['ae] on dham timan. H['i] waeron get['i]gede, fordhan dhe eal mancyn waes mid synnum bebunden, swa swa se witega cwaedh, "Anra gehwilc manna is gewridhen mid rapum his synna." Tha sende God his apostolas and heora aeftergengan to gebundenum mancynne, and het h['i] unt['i]gan, and to him laedan. H['u] untigdon hi dhone assan and thone folan? H['i] bodedon dham folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. Tha abeah thaet folc fram deofles theowdome to Cristes biggencum, and waeron alysede fram eallum synnum thurh thaet halige fulluht, and to Criste gelaedde.
Assa is stunt nyten, and unclaene, and toforan odhrum nytenum ungesceadwis, and byrdhen-strang. Swa waeron men, aer Cristes to-cyme, stunte and unclaene, dhadha h['i] dheowedon deofolgyldum and mislicum leahtrum, and bugon to tham anlicnyssum the hi sylfe worhton, and him cwaedon to, "Thu eart min God." And swa hwilce byrdhene swa him deofol on-besette, tha h['i] baeron. Ac dhadha Crist com to mancynne, tha awende he ure stuntnysse to ger['a]de, and ure unclaennysse to claenum dheawum. Se getemeda assa haefde getacnunge thaes Iudeiscan folces, the waes getemed under thaere ealdan ['ae]. Se wilda fola haefde getacnunge ealles odhres folces, the waes tha-gyt haedhen and ungetemed; ac h['i] wurdon getemede and geleaffulle thatha Crist sende his leorning-cnihtas geond ealne middangeard, thus cwedhende, "Faradh geond ealne middangeard, and laeradh ealle dheoda, and fulliadh h['i] on naman thaes Faeder, and thaes Suna, and thaes Halgan Gastes; and beodadh thaet hi healdon ealle dha beboda the ic eow taehte."
Thaera assena hlaford axode, hw['i] h['i] untigdon his assan? Swa eac dha heafod-men gehwilces leodscipes woldon thwyrlice widhcwedhan Godes bodunge. Ac dhadha h['i] gesawon thaet tha bydelas gehaeldon, thurh Godes mihte, healte and blinde, and dumbum spraece forgeafon, and eac dha deadan to life araerdon, tha ne mihton h['i] widhstandan tham wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwaedon, "Se {210} Hlaford beh['o]fadh thaera assena, and sent hi eft ongean." Ne cwaedon h['i] na Ure Hlaford, ne Dhin Hlaford, ac fordhrihte, Hlaford; fordhon dhe Crist is ealra hlaforda Hlaford, aegdher ge manna ge ealra gesceafta. Hi cwaedon, "He sent h['i] eft ongean." We sind gemanode and geladhode to Godes rice, ac we ne sind na genedde. Thonne we sind geladhode, thonne sind we untigede; and dhonne we beodh forlaetene to urum agenum cyre, thonne bidh hit swilce we beon ongean asende. Godes myldheortnys is thaet we untigede syndon; ac gif we rihtlice lybbadh, thaet bidh aegdher ge Godes gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, fordhan dhe ure agen cyre naefdh naenne fordhgang, buton he beo gefyrdhrod thurh thone Aelmihtigan.
Ne het Crist him to laedan modigne stedan mid gyldenum geraedum gefreatewodne, ac thone wacan assan he geceas him to byrdhre; fordhon the he taehte symle eadmodnysse, and dhurh hine sylfne tha bysne sealde, and dhus cwaedh, "Leorniadh aet me, thaet ic eom lidhe and swidhe eadmod, and ge gemetadh reste eowrum sawlum." This waes gewitegod be Criste, and ealle dha dhing the he dyde, aerdhan the he to men geboren waere.
Si['o]n is an d['u]n, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesihdh.' Si['o]nes dohtor is seo geladhung geleaffulra manna, the belimpdh to dhaere heofenlican Hierusalem, on thaere is symle sibbe gesihdh, butan aelcere sace, to dhaere us gebrincdh se Haelend, gif we him gelaestadh.
Cristes leorning-cnihtas ledon hyra reaf uppan than assan, fordhan the h['e] nolde on nacedum assan ridan. Reaf getacniadh rihtwisnysse weorc, swa swa se w['i]tega cwaedh, "Drihten, thine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa bidh mid reafum gesadelod, dhonne se idela man bidh mid wisra l['a]reowa mynegungum and gebisnungum to Godes handa gefraetwod; and he dhonne byrdh Crist, swa swa se apostol cwaedh, "Ge sind gebohte mid micclum wurdhe; wuldriadh fordhi, and beradh God on eowrum lichaman." God we beradh on urum lichaman, fordhan dhe we beodh tempel and {212} faetels thaes Halgan Gastes, gif we us widh fule leahtras gescyldadh: be dham cwaedh se ylca apostol swidhe egeslice, "Se dhe gewemdh Godes tempel, God hine fordedh." Se dhe ne bidh Godes tempel, he bidh deofles tempel, and byrdh swidhe swaere byrdhene on his baece.
We wylladh secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge gedon, ac thaet folc haefdh cyre to ceosenne thone to cyninge the him sylfum licadh: ac sidhdhan he to cyninge gehalgod bidh, thonne haefdh h['e] anweald ofer thaet folc, and h['i] ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man haefdh agenne cyre, aerdham the h['e] syngige, hwedher h['e] wille filian deofles willan, odhdhe widhsacan. Thonne gif h['e] mid deofles weorcum hine sylfne bebint, dhonne ne maeg he mid his agenre mihte hine unbindan, buton se Aelmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bidh gebunden, ac thurh Godes mildheortnysse he bidh unbunden, gif he dha alysednysse eft aet Gode geearnadh.
Thaet folc dhe heora reaf wurpon under thaes assan f['e]t, thaet sind tha martyras, the for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi waeron on fyre forbaernde, sume on s['ae] adrencte, and mid mislicum pinungum acwealde; and sealdon us bysne thaet we ne sceolon, for nanum ehtnyssum odhdhe earfodhnyssum, urne geleafan forlaetan, and fram Criste bugan, dhe m['a] dhe h['i] dydon. Menig man is cristen geteald on sibbe, the wolde swidhe hradhe widhsacan Criste, gif him man bude thaet man bead tham martyrum: ac his cristendom nis na herigendlic. Ac dhaes mannes cristendom is herigendlic, sedhe nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for bendum; ac aefre hylt his geleafan mid Godes h['e]rungum, odh his lifes ende.
Tha dhe dhaera treowa bogas heowon, and mid tham Cristes weig gedaefton, thaet sind tha lareowas on Godes cyrcan, the plucciadh tha cwydas dhaera apostola and heora aeftergengena, {214} and mid tham Godes folce gewisiadh to Cristes geleafan, thaet h['i] beon gearwe to his faerelde.
Thaet folc dhe Criste beforan st['o]p, and thaet dhe him fyligde, ealle h['i] sungon, "Osanna Filio Dauid," thaet is on urum gedheode, "Sy h['ae]lo Dauides Bearne." Tha dhe Criste beforan stopon, tha sind dha heahfaederas and tha w['i]tegan, dhe waeron ['ae]r Cristes flaesclicnysse; and dha dhe him baeftan eodon, thaet sind dha dhe aefter Cristes acennednysse to him gebugon, and daeghwamlice bugadh: and ealle h['i] singadh aenne lofsang; fordhan dhe w['e] and h['i] ealle healdadh aenne geleafan, swa swa Petrus se apostol cwaedh, dhadha he spraec be dham heahfaederum, "We gelyfadh thaet we beon gehealdene thurh Cristes gife, swa swa h['i]."
H['i] cwaedon "Dauides Bearn," fordhan the Crist is thaes maeran cyne-cynnes Dauides, aefter thaere menniscnysse. Of dham cynne waes seo eadige Maria his modor. Hi sungon, "Gebletsod is se dhe com on Godes naman." Se Haelend com on Godes naman, fordhan the se Heofenlica Faeder hine asende ['u]s to alysednysse; and ealle dha wundra the h['e] worhte, on eallum he herede and wuldrode his Faeder naman. "Sy haelo Dauides Bearne on heahnyssum." Thaes Haelendes to-cyme and his dhrowung waes halwendlic aegdher ge mannum ge englum; fordhan dhe w['e] geeacniadh heora werod, the se feallenda deofol gewanode; be dham cwaedh se apostol Paulus, "Thaet sceoldon ealle heofenlice dhing and eordhlice beon ge-edstadhelode on Criste."
Se Haelend waes wunigende binnan dham temple of dhisum daege odh nu on dhunres-daeg, and aegdher ge mid l['a]re ge mid wundrum thaet folc tihte to sodhfaestnysse and to rihtum geleafan. Tha namon dha heafod-men ['a]ndan ongean his l['a]re, and syrwedon mid micelre smeaunge, hu hi mihton hine to deadhe gebringan. Ne mihte se deadh him genealaecan, gif he sylf nolde, ac he com to mannum to dhi thaet he wolde beon gehyrsum his Faeder odh deadh, and mancynn alysan fram dham ecan deadhe mid his hwilwendlicum deadhe. Theah-hwaedhere {216} ne nydde he na thaet Iudeisce folc to his cwale, ac deofol h['i] tihte to dham weorce, and God thaet gedhafode, to alysednysse ealles geleaffulles mancynnes.