christian men that they frequently go to housel, if they bear innocence in their hearts to the altar, if they are not possessed with sins. For the evil man it turns to no good, but to perdition, if he unworthy taste the holy housel. Holy books enjoin that water be mixed with the wine destined for housel, because water is typical of the people, as the wine is of the blood of Christ; and, therefore, that neither should be offered without the other at the holy mass, that Christ may be with us, and we with Christ; the head with the limbs, and the limbs with the head.

We would long since have treated of the lamb, which the old Israel offered at their Easter-tide, but we would first relate to you concerning this mystery, and afterwards how it is to be eaten. The typical lamb was offered at their Eastertide, and the apostle Paul said in this day's epistle, that Christ is our Easter-tide, who was offered for us, and on this day arose from death. Israel ate the flesh of the lamb, as God commanded, with unleavened bread and field lettuces; and we should partake of the holy housel, Christ's body and his blood, without the barm of evilness and wickedness. As barm changes creatures from their nature, so also sins change the nature of man from innocence to corruption. The apostle taught that we should feast not on the barm of evilness, but on the unleavened loaves of soberness and truth. Lettuce the plant was called which they were to eat with the unleavened loaves; it is bitter in the eating: and we should purify our minds with the bitterness of true repentance, if we desire to partake of Christ's body. The people of Israel were not accustomed to raw flesh, though God commanded them not to eat it raw, nor sodden in water, but roasted at the fire. He will partake of God's body raw, who without reason weens that he was a simple man like unto us, and not God. And he who, according to human wisdom, will inquire into the mystery of Christ's incarnation, does as though he seethed

flæsc on wætere; forðan de wæter getácnað on þyssere stowe mennisc ingehyd. Ac we sceolon witan, þæt ealle ða gerynu Cristes menniscnysse wæron gefadode purh mihte þæs Halgan Gastes, ponne dicge we his lichaman gebrædne to fyre, forðan de se Halga Gast com on fyres híwe to dam apostolum, on mislicum gereordum. Israhel sceolde etan þæs lambes heafod, and ða fêt, and þæt innewerde, and þær nán ding belîfan ne moste ofer niht; gif þær hwæt belife, forbærnan þæt on fyre; and ne tobræcon ða bán. Æfter gastlicum andgite we etað þæs lambes heafod, ponne we underfoð Cristes godcundnysse on urum geleafan. Eft, donne we his menniscnysse mid lufe underfoð, þonne ete we þæs lâmbes fet, forðan de Crist is angynn and ende, God ær ealle worulda, and man on þyssere worulde geendunge. Hwæt is þæs lambes innewerde buton Cristes digelan bebodu? da we etað ponne we lifes word mid grædignysse underfoð. Nán ðing ne moste pas lambes belífan o merien, fordan pe Godes cwydas sind to smeagenne mid swa micelre carfulnysse, swa pæt ealle his beboda mid andgite and weorce beon asmeade on nihte dises andwerdan lifes, ærðan de se endenexta dæg þæs gemænelican æristes æteowige. Gif we donne ealle da gerynu Cristes flæsclicnysse ðurhsmeagan ne magon, donne sceole we pa lafe betæcan pæs Halgan Gastes mihte mid soðre eadmódnysse, and na to dyrstelice embe da deopan digelnyssa ofer ures andgites mæðe smeagan.

Hí æton þæt lamb mid begyrdum lendenum. On lendenum is seo galnys dæs lichaman, and se de wile þæt husel ðicgan, he sceal gewriðan þa galnysse, and mid clænnysse ða halgan digene onfon. Hi wæron eac gesceode. Hwæt sind gescý buton deadra nytena hyda? We beod soolice gesceode, gif we geefenlæcað mid urum færelde and weorce forðfarenra manna líf, þæra de Gode gedugon þurh gehaltsumnysse his beboda.

Hí hæfdon him stæf on handa æt dære digene. Se stæf getacnað gymene and hyrdrædene. Pa de bet cunnon and

the flesh of the lamb in water; for water in this place betokens human knowledge. But we are to know, that all the mysteries of Christ's humanity were ordained through the might of the Holy Ghost, then eat we his body roasted at the fire, because the Holy Ghost came in form of fire to the apostles, in various tongues. Israel was to eat the lamb's head, and the feet, and the inward part, and nothing might there remain over night; if anything remained, it was to be burnt in the fire; and they were not to break the bones. In a ghostly sense we eat of the lamb's head, when we receive the divinity of Christ into our belief. Again, when we with love receive his humanity, then eat we the feet of the lamb, for Christ is beginning and end, God before all worlds, and man at the ending of this world. What is the lamb's inward part but Christ's occult commands? those we eat when with eagerness we receive the word of life. Nothing of the lamb might remain until morning, because the words of God are to be considered with so great carefulness, that all his commands, with understanding and effect, be pondered over in the night of this present life, ere the last day of the universal resurrection appears. But if we cannot investigate all the mysteries of Christ's incarnation, then should we with true humility commit the remainder to the might of the Holy Ghost, and not too daringly, beyond the compass of our understanding, inquire concerning those deep secrets.

They ate the lamb with girded loins. In the loins is the lust of the body, and he who will eat the housel shall bind up lust, and with chastity receive the holy aliment. They were also shod. What are shoes but the hides of dead beasts ? We shall be truly shod, if in our course and work we imitate the lives of men departed, who throve to God through observance of his commandments.

They had staff in hand at the refection. The staff betokens care and guardianship. They who better know and can should

magon, sceolon gyman odra manna, and mid heora fultume underwryðian. Ɖam gemettum was beboden þæt hí sceoldon caflice etan, forðan de God onscunað þa sleacnysse on his degnum, and ða he lufað þe mid Godes cafnysse þæs ecan lifes myrhde secað. Hit is awriten, "Ne elca ðu to gecyrrenne to Gode, dy-læs pe se tíma losige purh ða sleacan elcunge." pa gemettan ne moston pæs lambes ban scænan, ne da cempan de Crist ahengon ne moston tobrecan his halgan sceancan, swa swa hí dydon þæra twegra sceaðena, de him on twa healfa hangodon. Ac Drihten arás of deaðe gesund, buton ælcere forrotodnysse, and hí sceolon geseón æt dam micclan dome hwæne hí gewundodon wælhreawlice on rode.

peos tîd is gehaten on Ebreiscum gereorde PASCHA, that is on Leden Transitus,' and on Englisc Færeld'; forðan de on disum dæge ferde Godes fole fram Egypta-lande ofer da Readan sæ, fram deowte to dam behátenan earde. Ure Drihten ferde eac on pisne timan, swa swa se godspellere Iohannes cwæð, fram disum middanearde to his Heofonlican Fæder. We sceolon fyligan urum Heafde, and faran fram deofle to Criste, fram dissere unstædigan worulde to his staðelfæstan rice; ac we sceolon ærest, on urum andwerdan life, faran fram leahtrum to halgum mægnum, fram undeawum to godum deawum, gif we willað æfter disum lænan life faran to dam écan, and, æfter urum æriste, to Hælende Criste. He ús gelæde to his Lifigendan Fæder, pe hine sealde for urum synnum to deade. Sy him wuldor and lóf þære weldæde on ealra worulda world. Amen.

ALIUS SERMO DE DIE PASCAE.

HIT is swiðe gedafenlic, þæt ge on ðisum drihtenlicum æriste sume lârlice word æt eowerum láreowum gehyron.

Lucas se Godspellere awrát on Cristes bec, pæt on disum

have care of other men, and support them with their aid. The partakers were commanded to eat quickly, because God abominates slackness in his servants, and he loves those who with the speed of God seek the joy of everlasting life. It is written, "Tarry not to turn to God, lest the time be lost through slothful delay." The partakers might not break the bones of the lamb, nor might the soldiers who hanged Christ break his holy legs, as they did those of the two thieves who hung on the two sides of him. But the Lord arose from death sound, without any corruption, and they shall see at the great doom him whom they cruelly wounded on the rood.

This tide is in the Hebrew tongue called PASCHA, that is in Latin, Transitus, and in English, Passover; because on this day God's folk passed from the land of Egypt over the Red sea, from thraldom to the promised country. Our Lord also passed at this time, as the evangelist John said, from this world to his Heavenly Father. We should follow our Head, and pass from the devil to Christ, from this unsteady world to his steadfast kingdom; but we should first, in our present life, pass from sins to holy virtues, from vices to good morals, if we desire, after this transitory life, to pass to the life everlasting, and, after our resurrection, to Jesus Christ. May he lead us to his Living Father, who gave him to death for our sins. Be to him glory and praise for that beneficence to all eternity. Amen.

ANOTHER SERMON ON EASTER-DAY.

IT is very fitting, that on this divine resurrection ye hear some instructive words from your teachers.

Luke the Evangelist wrote in the book of Christ, that on