gehealdene on dam fulluhte purh geleafan das fæder and dære meder, and ðurh fores præce pæs godfæder. Se mæsse-preost axað þæt cild, and cwed, "Wiðsæcst du deofle?" Donne andwyrt se godfæder pæs cildes wordum, and cwed, "Ic wiðsace deofle." ponne axað hé eft, "Wiðsæcst ðu eallum his weorcum?" He cwed, "Ic wiðsace." He axað þriddan side, "Wiðsæcst du eallum his getotum?" He cwyð, “Ic wiðsace." ponne hæfð he wiðsacen, on ðisum drym wordum, deofle and eallum leahtrum. Donne axað hé gyt, "Gelyfst du on dære Halgan Drynnysse and soore Annysse?" He andwyrt, "Ic gelyfe." Se Godes den befrind þonne gyt, "Gelyfst ðu þæt we sceolon ealle arisan min urum lichaman on domes dæge, togeanes Criste, and þæt dær gehwa onfō edlean ealra his weorca, swa swa he ær on life geearnode?" He andwyrt," Ic gelyfe." And se preost gefullað þæt cild mid þisum geleafan. Hit wexo, and gæð forð, and ne cann þyses geleafan nan ding. Is nu forði micel neod gehwâm þæt he leornige æt his lareowe hû he his cristendom healdan scecie mid pam so an geleafan ; and hu he mage deofol forbugan and helle-wite, and geearnian þæt ece líf and ða ecan myrhoe mid Gode; forðan de se apostol Paulus spræc swiðe egeslice be úngelyfedum mannum: he cwæð, "pa de Godes æ ne cunnon, and buton Godes & syngiad, hí eac buton Godes

losiað." And eft, "Se mann pe God forgyt, God forgyt eac hine." Uton don fordi swa swa se ylca apostol tæhte, "Genealæcað to Gode, and God genealæh to eow." And se sealm-scop ús mynegað eft, dus cwedende, “Eadig bið se wer sede hine ondræt God, and awent his willan to his bebodum."

To dyssere eadignysse, and to dære ecan eadignysse gebringe ûs se Ælmihtiga God, sede leofad and rixað á buton ende. Amen.

also the witless children saved in baptism through the belief of the father and of the mother, and through the sponsion of the godfather. The mass-priest asks the child, and says, "Dost thou renounce the devil?" Thep answers the godfather in the words of the child, and says, "I renounce the devil." Then again he asks, "Dost thou renounce all his works?" He says, "I renounce." He asks a third time, "Dost thou renounce all his vanities?" He says, "I renounce." Then will he have renounced, in these three sentences, the devil and all sins. Then he yet asks, "Believest thou in the Holy Trinity and true Unity?" He answers, "I believe." The minister of God inquires yet further, "Believest thou that we shall all arise with our bodies on doom's day before Christ, and that there every one will receive the reward of all his works, as he has merited in life?" He answers, "I believe." And the priest baptizes the child with this belief. It waxes, and goes forth, and knows nothing of this belief. It is now, therefore, very needful to every one to learn of his teacher, how he shall hold his christianity with the true belief; and how he may eschew the devil and hell-punishment, and merit eternal life and eternal joy with God; for the apostle Paul spake very awfully concerning unbelieving men: he said, "Those who know not God's law, and sin without God's law, they shall also without God's law perish." And again, "The man who forgets God, God will also forget him." Let us do, therefore, as the same apostle taught, "Draw near unto God, and God will draw near unto you." And again, the psalmist reminds us, thus saying, "Blessed is the man who feareth God, and turneth his will to God's commandments."

To this blessedness, and to the everlasting blessedness may the Almighty God bring us, who liveth and reigneth ever without end. Amen.

54

DOMINICA II. POST AEPIPHANIA DOMINI.

NUPTIE facte sunt in Chapa Galileae: et reliqua.

Iohannes se Godspellere cwæd on pære godspellican race, þæt "gifta wæron gewordene on anum tune de is geciged Chana, on dam Galileiscan earde, and dær wæs María, þæs Hælendes moder; se Hælend was eac geladod to pam giftum:" et reliqua.

Se lareow Beda cwæð, þæt Drihten hine sylfne gemedemode pæt he to woruldlicum giftum geladod com, and hí mid þam forman tácne his wundra gehalgode, to ði þæt he wolde geswutelian þæt da giftu beod herigendlice, de for bearnteame beoð gefremode swiðor ponne for galnysse. Æfter gastlicum andgite Drihten com to giftum on disum middanearde, forðan de he ða halgan geladunge him to bryde geceas, swa swa se apostol to geleaffullum folce cwæd, "Ic beweddode eow anum were, þæt ge gearcian Criste ân clæne mæden.” Crist is se clæna brydguma, and his geladung, þæt is seo geleaffulle menigu, is his bryd, seode acend dæghwomlice da gastlican cild þurh geleafan and fulluht, and swa-deah durhwunað on clænum mægðhade.

Pa giftu wæron gegearcode on dam tune pe is geciged Chana Galileiscre scire. Chana is gereht, 'anda,' and Galilea, 'oferfæreld.' Anda is twyfeald, þæt is, yfel and god. Yfel bið se anda þe andað ongean godnysse, and se anda is gōd de mid lufe andað ongean yfelnysse, to di þæt hé yfel onscunige, and god lufige. Pa de pus ândiað ongean unriht, and farað fram leahtrum to mæignum, hi belimpað to dam gastlicum giftum, þæt is, to Cristes geladunge, seode is ure gast

lice moder.

Win ateorode æt dam giftum to ði þæt Drihten mid selran wine pa gebeoras gegladode, and his godcundnysse mihta mid pam tácne geopenode. Drihten cwæd to his meder, "Fæmne, hwæt is me and de to dan?" Swilce he cwede, 'Ne wyrcd

THE SECOND SUNDAY AFTER THE LORD'S EPIPHANY.

NUPTIÆ factæ sunt in Chana Galileæ: et reliqua.

John the Evangelist says in this evangelical narrative, that "nuptials took place in a town which is called Cana, in the Galilean country, and there was Mary, the mother of Jesus; Jesus was also invited to the nuptials,” etc.

The doctor Beda said, that the Lord vouchsafed to come invited to a worldly marriage, and hallowed it with the first token of his miracles, because he would manifest that that marriage is praiseworthy which is made rather for the sake of a family of children than for lust. According to its ghostly signification, the Lord came to a marriage in this world. because he had chosen the holy church for his bride, as the apostle said to the believing people, "I have wedded you to a man, that ye may prepare for Christ a pure maiden." Christ is the pure bridegroom, and his church, that is, the believing multitude, is his bride, who bears daily ghostly children through belief and baptism, and yet continues in pure maidenhood.

The marriage was prepared in the town which is called Cana of the Galilean province. Cana is interpreted jealousy, and Galilea, passing over. Jealousy is twofold, that is, evil and good. Evil is the jealousy which is jealous against goodness, and the jealousy is good which with love is jealous against evil, so that it may shun evil and love good. Those who are thus jealous against unrighteousness, and go from vices to virtues, belong to the ghostly marriage, that is, to Christ's church, which is our ghostly mother.

Wine was wanting at the marriage, that the Lord might gladden the guests with better wine, and open the powers of his divinity with that miracle. The Lord said to his mother, "Woman, what is with me and with thee in this?" As if

seo menniscnyss de ic of de genẩm þæt tácn þe ðu bitst, ac seo godcundnys pe ic de mid geworhte. Ponne min drowung-tima cymð, þonne geswutelað seo menniscnys hire untrumnysse.'

Hydriæ sind gehatene wæter-fatu, forðan de on Greciscum gereorde is water geciged 'ydor.' Eornostlice wæter getácnað ingehyd haligra gewrita, þæt aðweahð his hlysteras fram synna horewum. pa stænenan water-fatu sind estfulle heortan haligra lareowa, þa aheardiad on stânes gecynde ongean deoffellicum costnungum. Et dam giftum ascortode wín, forðan de seo ealde gecyonys ateorode on Cristes andwerdnysse fram flæsclicum weorcum, and weard awend to gastlicum deawum. Swa micclum swa win is deorwurdre ponne water, swa micclum is Cristes lár, þe he purh his andwerdnysse his apostolum tæhte, deorwurdre donne wære seo ealde gesetnys, de he purh Moysen gedihte; forðan de Moyses æ wæs flæsclic, and Cristes gesetnys is gastlic. Seo ealde æ was swilce scadu and getacnung; Cristes bodung is soðfæstnys, and gefylð gastlice swa hwæt swa seo calde gecyðnys mid mislicum gesetnyssum getacnode.

"Æt þam giftum wæron gesette six stænene wæter-fatu, æfter dæra Iudeiscra clansunge, healdende ænlipige twyfealde gemetu, oððe pryfealde." Nis gecweden on dam godspelle, þæt da wæter-fatu, sume heoldon twyfealde gemetu, sume þryfealde, ac anlipige hî heoldon twyfealde gemetu, oððe dryfealde; forðan de ða halgan lareowas hwilon sprecað be dam Ælmihtigan Fæder and his Sunu, hwilon swutollice embe Sære Halgan Drynnysse; and peah de se Halga Gast ne beo swutollice genemned to dam Fæder and to dam Suna, swa-Seah he bid symle dærto undergyten, forðan de he is heora begra Lufu and Willa, æfre mid him bám. pa Iudeiscan wæron swa gedeawode pæt hí setton wæter-fatu on flora æt heora gebeorscipum ; and sceolde ælc de inn come his handa aðwean, ærðan de he gesæte, gif he buton tale beon wolde. pa wæron gesette for dam deawe six stænene