Anglican Commemoration
Bishop & Apostle of Wales
March 1 · d. 601
David, in Welsh Dewi Sant, is the patron saint of Wales and the founder of the monastery at Menevia, now St Davids in Pembrokeshire. Tradition remembers him as a bishop of severe personal austerity who was called the Waterman, who presided at the Synod of Brefi, and who died on 1 March, the day Wales has kept ever since. He left no writing; almost everything told of him comes from a Life written some five centuries after his death.
David, whom the Welsh call Dewi, was promised before he was born. The tradition says that Patrick came first to a green valley in the far west of Wales, Vallis Rosina, Glyn Rhosyn, and meant to settle there, and that an angel turned him away: "God," said he, "hath not disposed this place for thee, but for a son who is not yet born, nor will he be born until thirty years are past." So Patrick went to Ireland instead, and the valley waited.
The son who was coming was born to a woman named Non. She was a consecrated woman, a nun, and the Life does not soften what happened to her: the king, it says, met her, "a very beautiful and graceful girl, whom desiring he took by force and violated." That is where David begins, in a wrong done to his mother, and the tradition never pretends otherwise. Non is honoured in her own right, in Wales and in Brittany, and she is remembered as the patron of women who have suffered as she did.
He was schooled at Hen Vynyw, where he learned, the Life says, "the alphabet, the psalms, the lessons for the whole year, the masses, and the synaxis," and afterward he went to an island to study under Paulinus the scribe, and stayed many years. Then he came at last to the valley that had been kept for him.
It was not empty. A chieftain called Boia held that land and did not want monks on it, and when force failed his household tried mockery and worse, sending women to shame the brothers out of the place. The monks came to David and said, let us go, we cannot live here. And David, whom the Life calls "firm in patient long-suffering, whose purpose was neither dissolved when softened by prosperity, nor terrified when weakened by adversity," would not go. "Be strong, therefore," he told them, "in a war which may be won, lest your enemy rejoice in your flight. We ought to remain, and Bwya to leave." They stayed. Boia did not.
The house David built there was hard. The monks kept no oxen: "No care of oxen is introduced for ploughing. Each to himself and the brethren is riches, each too an ox." They pulled the ploughs themselves. They ate one meal a day, bread and salt and herbs, and drank water only, which is why David is called Dewi Ddyfrwr, David the Waterman. Nothing belonged to anyone. "All things are common. Nothing is 'mine' or 'thine', for anyone who should say either 'my book' or what not, would straightway be subjected to hard penance." Not every man under that rule loved it. The tradition tells of monks who put poison in his bread, and of an angel who warned a saint in Ireland, who sent a servant across the sea in time.
The moment the Welsh have never forgotten came at Llanddewi Brefi, where a great crowd gathered against the Pelagian teaching and David was asked to preach. Those at the back could not hear him. Then, says the Life, "in the presence of all a snow-white pigeon, sent from heaven, settled on his shoulders, which remained as long as he preached," and "the ground beneath him swells upwards and is raised into a hill." That white bird on his shoulder is how he has been painted ever since.
He knew his death before it came. On a Sunday he preached a last sermon and gave communion with his own hands, and was taken ill at the altar, and told the people plainly: "My brethren, persevere in these things which ye have learnt from me and which ye have seen with me. I on the third day of the week on the first of March shall go the way of my fathers. Fare ye well in the Lord." The monastery, the Life says, overflowed with tears, and the saints came in from every side "like bees to a hive on the approach of a storm."
Wales remembers a different farewell, and has loved it more. In the Welsh Life, written down some centuries later, he says: be joyful, and keep your faith and your creed, and do the little things that you have seen and heard from me. Two languages, two texts, one Sunday. Whichever words were spoken in that church, what the country took from them was the same, and it is a small enough thing to be within anyone's reach: keep the faith, and do the little things.
You will probably not be asked to found anything. The words Wales received from David are not a summons to greatness but its opposite: be joyful, keep the faith you were given, and do the little things you have seen and heard. It is worth noticing how much of his own life those words describe, if the tradition has it right. A man who would not leave a valley when he was mocked out of it. A man who pulled a plough because there were no oxen. A man who, on the last Sunday, did what he had done on every other Sunday, and preached, and gave communion, and then said goodbye. The little things were the whole of it. What is the small, unglamorous, repeated thing in front of you this week that you have been waiting to do until something larger comes along?
Everything narrative that is known of David descends from a single text: the Vita Sancti David, written about 1090 by Rhygyfarch, son of Bishop Sulien of St Davids, roughly 490 years after David's traditional death. Rhygyfarch wrote with a purpose that is not hidden: St Davids was pressing its claim to be the metropolitan church of Wales, independent of Canterbury, and the Life served that claim. He states that he gathered materials "found scattered in very old writings of the country," eaten away by moths; nothing matching them survives. The Catholic Encyclopedia of 1908 judged the Life "entirely unreliable," and flagged several episodes as borrowings from the Life of Benedict. That is the documentary situation, and it should be said plainly before anything else.
What stands outside Rhygyfarch is sparse but real. The earliest witness of any kind is material: a stone at Llanddewi Brefi reading HIC IACET IDNERT FILIUS IACOBI QUI OCCISUS FUIT PROPTER PREDAM SANCTI DAVID, "Here lies Idnert son of Jacobus who was slain because of the plundering of Saint David's sanctuary." It is generally dated to the sixth or seventh century, though some argue for the ninth, and both its date and the reading of the name David carry scholarly caveats. It tells nothing of his life; it tells that a sanctuary under his name existed early and was worth plundering. The earliest mention in a text is Irish: the Catalogus Sanctorum Hiberniae of about 730, which says the Irish second order received their manner of celebrating mass "from holy men of Britain, to wit, from St. David and St. Gildas and St. Docus." About 800 the Martyrology of Oengus records "Dauid Cille Muni" under 1 March, the earliest sign the feast was kept. In 884 a Breton Life of Paul Aurelian names David among Illtud's disciples, a connection A. W. Wade-Evans called disputable, and supplies the earliest use of the epithet Aquaticus, the Waterman. About 930 the poem Armes Prydein Vawr invokes David's standard as a rallying symbol, evidence the veneration carried political force.
The death date is contested three ways. The Annales Cambriae A text carries the entry "Dauid episcopus moni iudeorum," which on Egerton Phillimore's conversion of the annals' internal reckoning yields 601; the Catholic Encyclopedia called that "now generally accepted." Irish annals give 588 or 589. Geoffrey of Monmouth and those who followed him give about 544, a figure the Catholic Encyclopedia rejects as computed from the late lives rather than from annals. The birth date is not disputed but unknown: there is no annal entry at all, only a modern estimate somewhere between 462 and 512. The one point on which every tradition agrees is the day, 1 March.
Two claims that circulate widely should be corrected. Rhygyfarch does not say David studied under Illtud at Llantwit Major or for ten years under Paulinus at Whitland; he says Hen Vynyw, then an unnamed island, for many years. And David was not canonized in 1120. What is documented from Pope Callixtus II is a bull confirming the estates and buildings of the bishops of Menevia, obtained through Bishop Bernard, and William of Malmesbury's report in the 1120s that the pope encouraged pilgrims because "those who went twice to St Davids should have the same privileges in the way of benediction as those who went once to Rome." Formal papal canonization did not exist in its developed form until the 1230s; David's is a veneration observed from time out of mind in his own church, which the papal act reinforced rather than began. The feast entered the wider English calendar by a different route: Archbishop Arundel ordered it observed throughout the province of Canterbury in 1398, and Archbishop Chichele ordered it celebrated in 1415.
The shrine at St Davids has a long and broken history. A reliquary was stolen and destroyed about 1088 to 1091; two Welsh chronicles record it, one saying the shrine "was taken by stealth from the church, and close to the city it was completely destroyed." What became of the bones they do not say. Bishop Richard de Carew built a new shrine in 1275, and its stone base still stands in the north choir arcade. In 1284 Edward I and Eleanor of Castile visited and were given an arm-bone relic. Between 1536 and 1548 Bishop William Barlow stripped the shrine and confiscated the relics, describing them as "two heads of silver plate enclosing two rotten skulls studded with putrefied cloths." Bones found beneath the Holy Trinity Chapel in 1866 were reinterred in an oak casket in 1920; radiocarbon dating in the 1990s concluded that they "are not those of its patron, but most likely of a burial in the churchyard made ca 1000-1200." The cathedral rebuilt and rededicated the shrine on St David's Day 2012 with that result already known, holding that the reliquaries venerate the place and the tradition rather than assert a forensic identity.
David is shown with a white bird at his shoulder, standing on a small hill, in bishop's mitre and crozier. The leek, the Welsh national emblem, was attached to him by much later folklore, which has Welsh soldiers wearing leeks in their caps by St David's advice. Roughly sixty medieval parish churches carry his dedication, concentrated in the old Diocese of St Davids, with medieval dedications also in Ireland, Cornwall and Brittany; the Cult of Saints in Wales database catalogues over 180 sites in all. His name still stands over the Diocese of St Davids, over Menevia, and over the University of Wales Trinity Saint David, descended from the college founded at Lampeter in 1822.
The narrative source for everything above is Rhygyfarch's Vita Sancti David, composed about 1090; the quotations here are given in A. W. Wade-Evans's English translation, published as Life of St. David in the series Lives of the Celtic Saints, edited by Eleanor Hull (London: SPCK; New York: Macmillan, 1923), a revision of his own 1913 edition in Y Cymmrodor 24. The angel's words to Patrick are at §3; Non's violation at §4; David's schooling at §8 and Paulinus the scribe at §10; the speech in the Boia crisis at §17, p. 11 (Wade-Evans spells the chieftain Bwya inside the passage); the rule against oxen at §22 and against private property at §28; the white pigeon and the rising hill at §52; the charge to the brethren at §60, p. 29; the last sermon, the bees, and the death announcement at §62, p. 30. Wade-Evans's introduction supplies the wording of the Catalogus Sanctorum Hiberniae of about 730, the attribution of "Dauid Cille Muni" to the Martyrology of Oengus, and the verdict "This is disputable" on the Illtud connection. The full text is at https://archive.org/details/MN5136ucmf_5.
The Welsh farewell, "be joyful, and keep your faith and your creed, and do the little things that you have seen and heard from me," belongs not to Rhygyfarch's Latin but to Buchedd Dewi, the Middle Welsh abridgment first attested in Oxford, Jesus College MS 119, the Book of the Anchorite of Llanddewi Brefi, colophon-dated 1346; the standard edition is D. Simon Evans, ed., The Welsh Life of St David (Cardiff: University of Wales Press, 1988). No online location for the passage was obtainable.
The Latin death entry, "Dauid episcopus moni iudeorum," is Annales Cambriae A, annal [a157.3], in the Gough-Cooper edition of Harley MS 3859 at https://croniclau.bangor.ac.uk/documents/AC_A_first_edition.pdf; the conversion to 601 rests on Egerton Phillimore's edition in Y Cymmrodor 9 (1888), pp. 141-183. The 1908 Catholic Encyclopedia entry, source of "entirely unreliable" and of the death-date discussion, is at https://www.newadvent.org/cathen/04640b.htm. The Dictionary of Welsh Biography entry "DEWI SANT," at https://biography.wales/article/s-DEWI-SAN-0600.html, supplies the Waterman cognomen, the Arundel and Chichele ordinances, the Irish annal figures, and the pilgrimage privilege. William of Malmesbury's report of that privilege, the two chronicle notices of the reliquary theft, and the radiocarbon conclusion are drawn from J. Wyn Evans and Jonathan M. Wooding, eds., St David of Wales: Cult, Church and Nation (Woodbridge: Boydell, 2007), in particular Fred Cowley's chapter on the relics and Richard Sharpe's on the recensions of the Life. Barlow's description of the relics rests on a popular-history account and wants a primary chronicle. The Idnert stone's text and its caveats, the dedication counts, and the shrine ensemble are from the Evans and Wooding volume, the Cult of Saints in Wales database at https://seintiadur.saints.wales/chwilio.php?saintid=1, and St Davids Cathedral's own history and shrine pages.
Shortly taken out of the Bible, the most historial matters and but little touched.
After the death of Saul David returned from the journey that he had against Amalek. For whilst David had been out with Achish the king, they of Amalek had been in Ziklag and taken all that was therein prisoners, and robbed and carried away with them the two wives of David. and had set fire and burnt the town. And when David came again home and saw the town burnt he pursued after, and by the conveying of one of them of Amalek that was left by the way sick, for to have his life he brought David upon the host of Amalek whereas they sat and ate and drank. And David smote on them with his meiny and slew down all that he found, and rescued his wives and all the good that they had taken, and took much more of them. And when he was come to Ziklag, the third day after there came one from the host of Saul, and told to David how that Israel had lost the battle, and how they were fled, and how Saul the king and Jonathan his son were slain. David said to the young man that brought these tidings: How knowest thou that Saul and Jonathan be dead? And he answered it was so by adventure that I came upon the mount of Gilboa, and Saul rested upon his spear, and the horsemen and the chariots of the Philistines approached to himward, and he looked behind him and saw me, and called me, and said to me: Who are you? And I said I am an Amalekite, and then he said: Stand upon me and slay me, for I am full of anguish, and yet my soul is in me. And I then standing on him slew him, knowing well that he might not live after the ruin. And I took the diadem from his head, and the armylle from his arm, which I have brought hither to you, my lord. David took and rent his vestment, and all the men that were him, and wailed and sorrowed much the death of Saul and Jonathan and of all the men of Israel, and fasted that day till even. And David said to the young man: Of whence are you? And he said: I am the son of an Amalekite. And David said to him: Why dreadedst you not to put your hand forth to slay him that is anointed of God? David called one of his men, and bade him slay him. And he smote him and slew him. And David said: Your blood be on your head! your own mouth has spoken against you, saying: I have slain Saul which was king anointed of our Lord.
David sorrowed and bewailed much the death of Saul and of Jonathan. After this David counselled with our Lord and demanded if he should go in to one of the cities of Judah. And our Lord bade him go, and he ask and because God has said you shall reign upon my people and be their governor, therefore we shall obey you. And all the seniors of Israel came and did homage to David in Hebron, and anointed him king over them.
David was thirty years old when he began to reign and he reigned forty years. He reigned in Hebron upon Judah seven years and six months, and in Jerusalem he reigned thirty-three years upon all Israel and Judah. David then made him a dwelling-place in the hill of Sion in Jerusalem And after this the Philistines made war against him but he oft overthrew them, and slew many of them, and made them tributary to him, and after brought the ark of God in Jerusalem, and set it in his house. After this yet the Philistines made war again unto him and other kings were aiding and helping them against David, whom David overcame and slew and put under.
And on a time when Joab was out with his men of war Iying at a siege tofore a city, David was at home, and walked in his chamber, and as he looked out at a window he saw a fair woman wash her and bain her in her chamber, which stood against his house, and demanded of his servants who she was, and they said she was Uriah's wife. He sent for her and lay by her and gat her with child. And when David understood that she was with child, he sent letters to Joab and bade him to send home to him Uriah; and Joab sent Uriah to David, and David demanded how the host was ruled, and after bade him go home to his house and wash his feet. And Uriah went thence, and the king sent to him his dish with meat. Uriah would not go home, but lay before the gate of the king's house with other servants of the king's. And it was told to the king that Uriah went not home, and then David said to Uriah: You come from a far way, why goest thou not home? And Uriah said to David: The ark of God and Israel and Judah be in the pavilions, and my lord Joab and the servants of you, my lord, lie on the ground, and would you that I should go to my house and eat and drink, and sleep with my wife? By your health and by the health of my soul I shall not do so. Then David said to Uriah, Abide here then this night, and to-morrow I shall deliver you. Uriah abode there that day and the next, and David made him eat tofore him and made him drunk, yet for all that he would not go home, but lay with the servants of David. Then on the morn David wrote a letter to Joab, that he should set Uriah in the weakest place of the battle and where most jeopardy was, and that he should be left there that he might be slain. And Uriah bare this letter to Joab, and it was so done as David had written, and Uriah was slain in the battle. And Joab sent word to David how they had fought, and how Uriah was slain and dead. When Uriah's wife heard that her husband was dead, she mourned and wailed him; and after the mourning David sent for her and wedded her, and she bare him a son. And this that David had committed on Uriah displeased greatly our Lord.
Then our Lord sent Nathan the prophet unto David, which, when he came, said to him: There were two men dwelling in a city, that one rich and that other poor. The rich man had sheep and oxen right many, but the poor man had but one little sheep, which he bought and nourished and grew with his children, eating of his bread and drinking of his cup, and slept in his bosom. She was to him as a daughter. And on a time when a certain pilgrim came to the rich man, he, sparing his own sheep and oxen to make a feast to the pilgrim that was come to him, took the only sheep of the poor man and made meat thereof to his guest. David was wroth and said to Nathan: By the living God, the man that has so done is the child of death, the man that has so done shall yield therefor four times double. Then said Nathan to David: You are the same man that has done this thing. This said the Lord God of Israel: I have anointed you king upon Israel, and I have kept you from the hand of Saul, and I have given to you an house to keep in your household and wives in your bosom. I have given to you the house of Israel and the house of Judah, and if these be small things I shall add an l give to you much more and greater. Why have you therefore despised the word of God and have done evil in the sight of our Lord? You have slain Uriah with a sword, and his wife have you taken unto your wife, and you have slain him with the sword of the sons of Ammon. Therefore the sword shall not go from your house, world without end, forasmuch as you have despised me and have taken Uriah's wife unto your wife. This said our Lord: I shall raise evil against you, and shall take your wives in your sight and give them to your neighbour, and he shall lie with your wives tofore your eyes. You have done it privily, but I shall make this to be done and open in the sight of all Israel. And then said David to Nathan: Peccavi! I have sinned against our Lord. Nathan said: Our Lord has taken away your sin, you shall not die, but for as much as you have made the enemy to blaspheme the name of God, therefore the son that is born to you shall die by death. And Nathan returned to his house. And for this sin David made this psalm: Miserere mei deus, which is a psalm of mercy, for David did great penance for these sins of adultery and also of homicide.
For as I once was beyond the sea riding in the company of a noble knight named Sir John Capons, and was also doctor in both laws, and was born in Malyorke, and had been viceroy and governor of Arragon and Catalonia, and that time counsellor unto the Duke of Burgundy, Charles, it happed we communed of the history of David; and this said nobleman told me that he had read that David did this penance following for these said sins. That he dolved him in the ground standing naked unto the head, so long that the worms began to creep in his flesh, and made a verse of this psalm Miserere, and then came out, and when he was whole thereof he went in again and stood so again as long as afore is said and made the second verse, and so as many times he was dolven in the earth as be verses in the said psalm of Miserere mei deus, and every time was abiding therein till he felt the worms creep in his flesh. This was a great penance and a token of a great repentance, for there be in the psalm twenty-one verses, and twenty-one times he was dolven. Thus this nobleman told me, riding between the town of Ghent in Flanders and the town of Brussels in Brabant.
Therefore God took away this sin, and forgave it him, but the son that she brought forth died. And after this Bathsheba, that had been Uriah's wife, conceived and brought forth another son named Solomon, which was well-beloved of God, and after David, Solomon was king.
After this David had much war and trouble and anger, in so much that on a time Amnon, oldest son of David, loved Thamar his sister. This Thamar was Absalom's sister by the mother's side, and Amnon forced and lay by her, and when he had done his pleasure, he hated her, and threw her out of his chamber, and she complained unto Absalom. David knew hereof, and was right sorry for it, but he would not rebuke his son Amnon for it, for he loved him because he was his first begotten son. Absalom hated Amnon ever after, and when Absalom on a time did do shear his sheep he prayed all his brethren to come eat with him, and made them a feast like a king's feast. At which feast he did do slay his brother Amnon; and anon it was told to the King David that Absalom had slain all the king's sons. Wherefore the king was in great heaviness and sorrow, but anon after it was told him that there was no more slain but Amnon, and the other sons came home. And Absalom fled into Geshur, and was there three years, and durst not come home. And after by the moyen of Joab he was sent for, and came into Jerusalem, but yet he might not come in his father the king's presence, and dwelled there two years, and might not see the King his father. This Absalom was the fairest man that ever was, for from the sole of his foot unto his head there was not a spot; he had so much hair on his head that it grieved him to bear, wherefore it was shorn off once a year, it weighed two hundred shekels of good weight. Then when he abode so long that he might not come to his father's presence he sent for Joab to come speak with him, and he would not come. He sent again for him and he came not. Then Absalom said to his servants: Know you Joab's field that lies by my field? They said yea. Go you, said he, and set fire in the barley that is therein, and burn it. And Joab's servants came and told to Joab that Absalom had set fire on his corn. Then Joab came to Absalom and said: Why have you set fire on my corn! And he said, I have sent twice to you, praying you to come to me that I might send you to the king, and that you should say to him why I came from Geshur; it had been better for me for to have abiden there. I pray you that I may come to his presence and see his visage, and if he remember my wickedness let him slay me. Joab went in to the King and told to him all these words. Then was Absalom called, and entered in to the king, and he fell down and worshipped the king, and the king kissed him. After this Absalom did do make for himself chariots and horsemen and fifty men for to go before him, and walked among the tribes of Israel; and greeted and saluted them, taking them by the hand, and kissed them, by which he gat to him the hearts of the people; and said to his father that he had avowed to make sacrifice to God in Hebron, and his father gave him leave. And when he was there he gathered people to him, and made himself king, and did do cry that all men should obey and wait on him as king of Israel. When David heard this he was sore abashed and was fain to flee out of Jerusalem. And Absalom came with his people and entered into Jerusalem into his father's house, and lay by his father's concubines, and after pursued his father to depose him. And David ordained his people and battle against him, and sent Joab, prince of his host, against Absalom, and divided his host into three parts, and would have gone with them, but Joab counselled that he should not go to the battle whatsomever happed, and then David bade them to save his son Absalom.
And they went forth and fought, and Absalom with his host was overthrown and put to flight. And as Absalom fled upon his mule he came under an oak, and his hair flew about a bough of the tree and held so fast that Absalom hung by his hair, and the mule ran forth. There came one to Joab and told him how that Absalom hung by his hair on a bough of an oak, and Joab said: Why have you not slain him? The man said: God forbid that I should set hand on the king's son; I heard the king say: keep my son Absalom alive and slay him not. Then Joab went and took three spears, and fixed them in the heart of Absalom as he hung on the tree by his hair, and yet after this ten young men, squires of Joab, ran and slew him. Then Joab trumped and blew the retreat, and retained the people that they should not pursue the people flying. And they took the body of Absalom and cast it in a great pit, and laid on him a great stone. And when David knew that his son was slain, he made great sorrow and said: O my son Absalom, my son Absalom, who shall grant to me that I may die for you, my son Absalom, Absalom my son! It was told to Joab that the king wept and sorrowed the death of his son Absalom, and all their victory was turned into sorrow and wailing, in so much that the people eschewed to enter into the city. Then Joab entered into the king and said: You have this day discouraged the cheer of all your servants because they have saved your life, and the lives of your sons and daughters, of your wives and of your concubines, you love them that hate you, and hate them that love you, and show well this day that you set little by your dukes and servants; and truly I know now well that if Absalom had lived and all we your servants had been slain, you had been pleased. Therefore, arise now and come forth and satisfy the people; or else I swear to you by the good lord that there shall not one of your servants abide with you till tomorrow, and that shall be worse to you than all the harms and evils that ever yet fell to you. Then David the king arose and sat in the gate, and anon it was shown to all the people that the king sat in the gate. And then all the people came in tofore the king, and they of Israel that had been with Absalom fled into their tabernacles, and after came again unto David when they knew that Absalom was dead.
And after, one Sheba, a cursed man, rebelled and gathered people against David. Against whom Joab with the host of David pursued, and drove him unto a city which he besieged, and by the means of a woman of the same city Sheba's head was smitten off and delivered to Joab over the wall, and so the city was saved, and Joab pleased. After this David called Joab, and bade him number the people of Israel, and so Joab walked through all the tribes of Israel, from Dan to Beersheba, and over Jordan and all the country, and there were founder in Israel eight hundred thousand strong men that were able to fight and to draw sword, and of the tribe of Judah fifty thousand fighting men. And after that the people was numbered, the heart of David was smitten by our Lord and was heavy, and said: I have sinned greatly in this deed, but I pray the Lord to take away the wickedness of your servant, for I have done follily. David rose on the morn early, and the word of our Lord came to Gad the prophet saying: that he should go to David and bid him choose one of three things that he should say to him. When Gad came to David he said that he should choose whether he would have seven years hunger in his land, or three months he should flee his adversaries and enemies, or to have three days pestilence. Of these three God bids you choose which you will; now advise you and conclude what I shall answer to our Lord. David said to Gad: I am constrained to a great thing, but it is better for me to put me in the hands of our Lord, for his mercy is much more than in men, and so he chose pestilence.
Then our Lord sent pestilence the time constitute, and there died of the people from Dan to Beersheba seventy thousand men. And when the angel extended his hand upon Jerusalem for to destroy it, our Lord was merciful upon the affliction, and said to the angel so smiting: It suffices now, withdraw your hand. David said to our Lord when he saw the angel smiting the people: I am he that have sinned and done wickedly, what have these sheep done? I beseech you that your hand turn upon me and upon the house of my father. Then came Gad to David and bade him make an altar in the same place where he saw the angel; and he bought the place, and made the altar, and offered sacrifices unto our Lord, and our Lord was merciful, and the plague ceased in Israel.
David was old and feeble and saw that his death approached, and ordained that his son Solomon should reign and be king after him. Howbeit that Adonijah his son took on him to be king during David's life. For which cause Bathsheba and Nathan came to David, and tofore them he said that Solomon should be king, and ordained that he should be set on his mule by his prophets Nathan, Zadok the priest and Benaiah, and brought in to Sion. And there Zadok the priest and Nathan the prophet anointed him king upon Israel and blew in a trump and said: Live the King Solomon. And from thence they brought him into Jerusalem and set him upon his father's seat in his father's throne, and David worshipped him in his bed, and said: Blessed be the Lord God of Israel that has suffered me to see my son in my throne and seat. And then Adonijah and all they that were with him were afeard, and dreading Solomon ran away, and so ceased Adonijah. The days of David approached fast that he should die, and did do call Solomon before him, and there he commanded him to keep the commandments of our Lord and walk in his ways, and to observe his ceremonies, his precepts and his judgments, as it is written in the law of Moses, and said: Our Lord confirm you in your reign, and send to you wisdom to rule it well. And when David had thus counselled and commanded him to do justice and keep God's law, he blessed him and died, and was buried with his fathers. This David was an holy man and made the holy psalter, which is an holy book and is contained therein the old law and the new law. He was a great prophet, for he prophesied the coming of Christ, his nativity, his passion, and resurrection, and also his ascension, and was great with God, yet God would not suffer him to build a temple for him, for he had shed man's blood. But God said to him, his son that should reign after him should be a man peaceable, and he should build the temple to God. And when David had reigned forty years king of Jerusalem, over Judah and Israel, he died in good mind, and was buried with his fathers in the city of David.
The History of
A note on a name: the Paulinus who taught David is not Paulinus of York and Rochester, the Roman missionary who died in 644. They are two men.
Almighty and everlasting God, you called your servant David to preach the Gospel to the people of Wales: Raise up in this and every land evangelists and heralds of your kingdom, that your Church may proclaim the unsearchable riches of our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Readings for a Missionary
Isaiah 49:1–7Psalm 98Romans 10:11–18Luke 5:1–11