PREFACE. (continued 11)

Þa on ðam timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum Iudeiscum folce, and þreade ðone Herodem, for ðam fulan sinscipe. Aecclesiastica historia ita narrat: Þa geseah Herodes þæt eal seo Iudeisce meniu arn to Iohannes lare, and his mynegungum geornlice gehyrsumodon, þa wearð hé afyrht, and wende þæt hí woldon for Iohannes lare his cynedom forseon, and wolde ða forhradian, and gebrohte hine on cwearterne on anre byrig þe is gecweden Macherunta. Hwæt ða Iohannes asende of ðam cwearterne twegen leorning-cnihtas to Criste, and hine befrán, þus cweðende, "Eart ðu se ðe toweard is, oþþe we oðres andbidian sceolon?" Swilce hé cwæde, Geswutela me, gyf ðu sylf wylle nyðer-astigan to hellwarum for manna alysednysse, swa swa ðu woldest acenned beon for manna alysednysse; oððe gif ic sceole cyðan ðinne to-cyme hellwarum, swa swa ic middangearde þe toweardne bodade, geswutela. Hwæt ða se Hælend on ðære ylcan tide, swa swa Lucas se godspellere awrát, gehælde manega untruman fram mislicum coðum, and wodum mannum gewitt forgeaf, and blindum gesihðe; and cwæð syððan to Iohannes ærendracum, "Farað nu to Iohanne, and cyðað him þa ðing þe ge gesawon and gehyrdon. Efne nu blinde geseoð, and ða healtan gað, and hreoflige men synd geclænsode, deafe gehyrað, and ða deadan arisað, and ðearfan bodiað godspel; and se bið eadig þe on me ne bið geæswicod." Swylce hé cwæde to Iohanne, Þyllice wundra ic wyrce, ac swa-ðeah ic wylle deaðe sweltan for mancynnes alysednysse, and ðe sweltende æfterfyligan, and se bið gesælig þe mine wundra nu herað, gif he minne deað ne forsihð, and for ðam deaðe ne geortruwað þæt ic God eom. Þus onwreah se Hælend Iohanne þæt he wolde hine sylfne gemedemian to deaðe, and syððan hellwara geneosian. Then at that time John the Baptist preached God's righteousness to all the Jewish people, and reproved Herod for that foul union. Ecclesiastica Historia ita narrat: When Herod saw that all the Jewish multitude ran to John's teaching, and zealously obeyed his admonitions, he was afraid, and imagined that through John's teaching they would despise his government, and would anticipate them, and brought him into prison in a town which is called Machæruntia. John sent then two disciples from the prison to Christ, and inquired of him, thus saying, "Art thou he who is to come, or are we to await another?" As though he had said, Manifest to me whether thou thyself wilt descend to the inmates of hell for the redemption of men, as I have preached to the world that thou wast to come,—manifest. Jesus then, at the same time as the evangelist Luke wrote, was healing many sick from divers diseases, and giving reason to insane men, and sight to the blind, and said then to John's messengers, "Go now to John, and make known to him the things which ye have seen and heard. Behold now blind see, and the halt go, and lepers are cleansed, deaf hear, and the dead arise, and poor preach the gospel; and he is happy who shall not be offended in me." As though he had said to John, Such wonders I work, and yet will I perish by death for the redemption of mankind, and follow thee dying, and happy shall he be who now praiseth my wonders, if he despise not my death, and on account of that death doubt not that I am God. Thus Jesus revealed to John that he himself would vouchsafe to die, and afterwards visit the inmates of hell.

Þa betwux ðisum gelamp þæt Herodes, swa we ǽr cwædon, his witan gefeormode on ðam dæge þe he geboren wæs; forðan ðe hi hæfdon on ðam timan micele blisse on heora gebyrd-tidum. Seo dohtor ða, swa swa we ǽr sædon, plegode mid hire mædenum on ðam gebeorscipe, him eallum to gecwemednysse, and se fæder ða mid aðe behét, þæt he wolde hire forgyfan swa hwæs swa heo gewilnode. Þreo arleasa scylda we gehyrdon,—ungesælige mærsunge his gebyrd-tide, and ða unstæððigan hleapunge þæs mædenes, and ðæs fæder dyrstigan aðsware. Þam ðrim ðingum us gedafenað þæt we wiðcweðon on urum ðeawum. We ne moton ure gebyrd-tide to nanum freols-dæge mid idelum mærsungum awendan, ne ure acennednysse on swilcum gemynde habban; ac we sceolon urne endenextan dæg mid behreowsunge and dǽdbote forhradian, swa swa hit awriten is, "On eallum ðingum beo ðu gemyndig þines endenextan dæges, and þu ne syngast on ecnysse." Ne ús ne gedafenað þæt we urne lichaman, ðe Gode is gehalgod on ðam halwendan fulluhte, mid unþæslicum plegan and higleaste gescyndan; forðan ðe ure lichaman sind Godes lima, swa swa Paulus cwæð, "And he bebead, þæt we sceolon gearcian ure lichaman líflice onsægednysse, and halige, and Gode andfenge." Se lichama bið líflic onsægednys ðe wið heafod-leahtras bið gescyld, and ðurh halige mægnu Gode bið andfenge and halig. God sylf forbyt ælcne að cristenum mannum, þus cweðende, "Ne swera ðu þurh heofenan, forðan ðe heo is Godes þrymsetl. Ne swera ðu þurh eorðan, forðan ðe heo is Godes fotsceamol. Ne swera þu ðurh ðin agen heafod, forðan ðe ðu ne miht wyrcan an hǽr þines feaxes hwít oððe blacc. Ic secge eow, Ne swerige ge þurh nan þing, ac beo eower spræc ðus geendod, Hit is swa ic secge, oþþe hit nis swa. Swa hwæt swa ðær mare bið þurh að, þæt bið of ðam yfelan." Then meanwhile it befell that Herod, as we before said, feasted his councillors on the day on which he was born; for at that time they had great rejoicing on their birth-tides. The daughter then, as we before said, played with her maidens at the feast, to the pleasure of them all, and the father then promised on oath that he would give her whatsoever she desired. Of three impious sins we have heard,—the unholy celebration of his birth-tide, and the giddy dancing of the maiden, and the father's presumptuous oath. These three things it befitteth us to oppose in our conduct. We may not with vain celebrations turn our birth-tide to any holyday, nor have our birth in such remembrance; but we should anticipate our last day with penitence and penance, so as it is written, "In all things be thou mindful of thy last day, and thou wilt sin not to eternity." It is not fitting to us to pollute our body, which is hallowed to God in the salutary baptism, with indecent and foolish play; for our bodies are limbs of God, as St. Paul said, "And he enjoined, that we should prepare our bodies as a living and holy sacrifice, and acceptable to God." The body is a living sacrifice which is shielded against deadly sins, and through holy virtues is acceptable to God and holy. God himself forbids every oath to christian men, thus saying, "Swear thou not by heaven, for it is God's throne. Swear thou not by earth, for it is God's footstool. Swear thou not by thine own head, for thou canst not make one hair of thy locks white or black. I say unto you, swear ye not by anything, but be your speech thus ended, It is as I say, or it is not so. Whatsoever there is more by oath, that is of evil."

Crist sylf gefæstnode his spræce, þaða hé spræc to anum Samaritaniscan wífe mid ðisum worde, "Crede mihi:" þæt is, "Gelyf me." Þeah-hwæðere gif we hwær unwærlice swerion, and se að ús geneadige to wyrsan dæde, þonne bið us rǽdlicor þæt we ðone maran gylt forbugon, and ðone að wið God gebétan. Witodlice Dauid swor þurh God þæt he wolde þone stuntan wer Nabal ofslean, and ealle his ðing adylegian; ac æt ðære forman þingunge þæs snoteran wifes Abigail, hé awende his swúrd into ðære sceaðe, and hérode ðæs wifes snoternysse, ðe him forwyrnde þone pleolican mannsliht. Herodes swór þurh stuntnysse þæt he wolde ðære hleapendan dehter forgyfan swa hwæt swa heo bæde: þa forðam ðe he nolde fram his gebeorum beon gecweden mánswara, ðone beorscipe mid blode gemencgde, and ðæs mæran witegan deað þære lyðran hoppystran hire glíges to mede forgeaf. Micele selre him wære þæt he ðone að tobræce, þonne he swylcne witegan acwellan hete. Christ himself confirmed his speech, when he spake to a Samaritan woman with these words, "Crede mihi," that is, "Believe me." Yet if we anywhere heedlessly swear, and the oath compel us to a worse deed, then will it be more advisable for us to avoid the greater guilt, and atone to God for the oath. David, for example, swore by God that he would slay the foolish man Nabal, and destroy all his things; but at the first intercession of the prudent woman Abigail, he returned his sword into the sheath, and praised the woman's prudence, who forbade him that perilous murder. Herod through folly swore that he would give the dancing daughter whatsoever she might ask: then, because he would not be called a perjurer by his guests, he stained the feast with blood, and gave the death of the great prophet to the lewd dancer in reward of her play. Much better for him had it been to have broken the oath, than to have commanded such a prophet to be slain.

On eallum ðingum we sceolon carfullice hógian, gif we awar, þurh deofles syrwunge, on twam frecednyssum samod befeallað, þæt we symle ðone maran gylt forfleon þurh útfære þæs læssan, swa swa deð se ðe his feondum ofer sumne weall ætfleon wile, ðonne cepð hé hwær se weall unhehst sy, and ðær oferscyt. Witodlice Herodes, ðaðe he nolde, þurh Iohannes mynegunge, þone unclænan sinscipe awendan, ða wearð hé to manslihte befeallen; and wæs seo læsse synn intinga þære maran, þæt he for his fulan forlígre, ðe he georne wiste þæt Gode andsæte wæs, ðæs wítegan blod ageat, þe he wiste þæt Gode gecweme wæs. Þis is se cwyde þæs godcundlican domes, be ðam þe is gecweden, "Se ðe derað, derige he gyt swyðor; and se ðe on fulnyssum wunað, befyle hine gyt swyðor." Þes cwyde gelamp þam wælhreowan Herode. Nu is oðer cwyde be gódum mannum sceortlice gecweden, "Se ðe halig is, beo he gyt swyðor gehalgod." Þis gelamp þam Fulluhtere Iohanne, se ðe wæs halig þurh menigfealde geearnunga; and he wæs gyt swyðor gehalgod, ðaða he ðurh soðfæstnysse bodunge becom to sigefæstum martyrdome. In all things we should carefully consider, if we anywhere, through the devil's machinations, fall at once into two perils, that we always flee from the greater guilt by the outlet of the less, as he does who will flee from his foes over a wall, then observes he where the wall is lowest, and there darts over. But Herod, when he would not, through John's remonstrance, turn from the unclean connexion, fell into murder, and the smaller sin was the cause of the greater, so that he for his foul adultery, which he well knew was hateful to God, shed the prophet's blood, who he knew was acceptable to God. This is the sentence of the divine judgement, by which it is said, "Let him who injureth, injure yet more; and let him who liveth in foulness, defile himself yet more." This sentence befell the cruel Herod. Now there is another sentence shortly said concerning good men, "Let him who is holy be yet more hallowed." This befell the Baptist John, who was holy through manifold deserts; and was yet more hallowed, when he through the preaching of truth came to triumphant martyrdom.

Herodes híwode hine sylfne unrótne, ða seo dohtor hine þæs heafdes bæd; ac hé blissode on his digelnyssum, forðan ðe heo þæs mannes deað bæd ðe hé ǽr acwellan wolde, gif hé intingan hæfde. Witodlice gif þæt cild bǽde þæs wífes heafod, mid micclum graman hé wolde hire wiðcweðan. Næs Iohannes mid ehtnysse geneadod þæt he Criste wiðsoce, ac ðeah he sealde his líf for Criste, ðaða he wæs for soðfæstnysse gemartyrod. Crist sylf cwæð, "Ic eom soðfæstnys." Iohannes wæs Cristes forrynel on his acennednysse and on his bodunge, on fulluhte, on ðrowunge, and hine to hellwarum mid deorwurðum deaðe forestóp. Þaða he beheafdod wæs, ða comon his leorning-cnihtas, and his halige líc ferodon to anre byrig seo is gecweden Sebaste, and hi ðær hine gelédon. Þæt hálige heafod wearð on Hierusalem bebyrged. Herod feigned himself sad, when the daughter prayed him for the head; but he rejoiced in secret, because she prayed for the death of that man whom he would before have slain, if he had had a pretext. But if the child had prayed for the woman's head, he would with great anger have refused her. John was not by persecution compelled to deny Christ, but, nevertheless, he gave his life for Christ, when he was martyred for truth. Christ himself said, "I am the truth." John was Christ's forerunner in his birth, and in his preaching, in baptism, in suffering, and in his precious death preceded him to hell. When he was beheaded, his disciples came, and bare his holy body to a city which is called Sebastia, and they laid him there. The holy head was buried at Jerusalem.

Sume gedwolmenn cwædon þæt þæt heafod sceolde abláwan ðæs cyninges wíf Herodiaden, ðe he fore acweald wæs, swa þæt heo ferde mid windum geond ealle woruld; ac hí dwelodon mid þære segene, forðan ðe heo leofode hire líf oð ende æfter Iohannes slege. Soðlice Iohannes heafod wearð syððan geswutelod twam easternum munecum, þe mid gebedum ða burh geneosodon, and hi ðanon þone deorwurðan maðm feredon to sumere byrig þe is Edissa geháten; and se Ælmihtiga God þurh þæt heafod ungerime wundra geswutelode. His bán, æfter langum fyrste, wurdon gebrohte to ðære mæran byrig Alexandria, and þær mid micclum wurðmynte gelogode. Some heretics said that the head blew the king's wife Herodias, for whom he had been slain, so that she went with winds over all the world; but they erred in that saying, for she lived to the end of her life after the slaying of John. But John's head was afterwards manifested to two eastern monks, who with prayers visited that city, and they bare the precious treasure thence to a city which is called Edessa; and the Almighty God, through that head, manifested innumerable miracles. His bones after a long time were brought to the great city of Alexandria, and there with great honour deposited.

Nu is to besceawigenne húmeta se Ælmihtiga God, be his gecorenan and ða gelufedan ðenas, þa ðe he to ðam ecan life forestihte, geðafað þæt hí mid swa micclum witum beon fornumene and tobrytte on ðisum andweardan lífe. Ac se apostol Paulus andwyrde be ðisum, and cwæð, þæt "God þreað and beswingð ælcne ðe he underfehð to his rice, and swa hé forsewenlicor bið gewitnod for Godes naman, swa his wuldor bið mare for Gode." Eft cwæð se ylca apostol on oðre stowe, "Ne sind na to wiðmetenne ða þrowunga þyssere tide ðam toweardan wuldre þe bið on ús geswutelod." Now it is to be considered why the Almighty God allows that his chosen and his beloved servants, whom he has predestined to eternal life, be destroyed with so many pains, and broken in this present life. But the apostle Paul has answered concerning this, and said, that "God correcteth and chastiseth every one whom he receiveth into his kingdom, and the more ignominiously he is tortured for the name of God, so much shall his glory be greater before God." Again, the same apostle said in another place, "The sufferings of this life are not to be compared with the future glory which will be manifested in us."

Nu cwyð se trahtnere, þæt nán wilde deor, ne on fyðerfotum ne on creopendum, nis to wiðmetenne yfelum wife. Hwæt is betwux fyðerfotum reðre þonne leo? oððe hwæt is wælhreowre betwux næddercynne ðonne draca? Ac se wisa Salomon cwæð, þæt selre wære to wunigenne mid leon and dracan þonne mid yfelan wífe and oferspræcum. Witodlice Iohannes on westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and eallum wyrmcynne, and hí hine ondredon. Soðlice seo awyrigede Herodias mid beheafdunge hine acwealde, and swa mǽres mannes deað to gife hire dehter hleapunge underfeng. Danihel se witega læg seofan niht betwux seofan leonum on anum seaðe ungewemmed, ac þæt awyrigede wíf Gezabel beswác ðone rihtwisan Naboð to his feore, þurh lease gewitnysse. Se witega Ionas wæs gehealden unformolten on ðæs hwæles innoðe ðreo niht, and seo swicole Dalila þone strangan Samson mid olæcunge bepæhte, and besceorenum fexe his feondum belæwde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gelíc yfelum wífe. Now says the expositor, that no wild beast, neither among the four-footed nor the creeping, is to be compared with an evil woman. What among the four-footed is fiercer than a lion? or what among the serpent-kind is more cruel than a dragon? But the wise Solomon said, that it were better to dwell with lion and dragon than with an evil and loquacious woman. Now John had dwelt in the waste unhurt among all the beast-kind, and among serpents, and asps, and all the worm-kind, and they dreaded him. But the accursed Herodias slew him by beheading, and received the death of so great a man as a gift for her daughter's dancing. Daniel the prophet lay seven nights among seven lions in one den uninjured, but the accursed woman Jezabel betrayed the righteous Naboth to his death by false witness. The prophet Jonah was preserved unconsumed in the belly of the whale for three nights, and the treacherous Dalila deceived the strong Samson with flattery, and, his locks being shorn, betrayed him to his foes. Verily there is no worm-kind nor wild beast-kind like in evilness to an evil woman.

Se wyrdwritere Iosephus awrát, on ðære cyrclican gereccednysse, þæt se wælhreowa Herodes lytle hwile æfter Iohannes deaðe rices weolde, ac wearð for his mándædum ærest his here on gefeohte ofslegen, and he sylf siððan of his cynerice ascofen, and on wræcsið asend, swiðe rihtwisum dome, ðaða he nolde hlystan Iohannes láre to ðam ecan life, þæt hé eac hrædlice his hwilwendan cynedom mid hospe forlure. Augustinus se wisa ús manað mid þisum wordum, and cwyð, "Besceawiað, ic bidde eow, mine gebroðra, mid gleawnysse hú wræcfull ðis andwyrde líf is; and ðeah ge ondrædað eow þæt ge hit to hrædlice forlæton. Ge lufiað þis líf, on ðam þe ge mid geswince wuniað; ðu hógast embe ðine neode; ðu yrnst, and byst geancsumod; þu erast, and sæwst, and eft gegaderast; þu grinst, and bæcst; þu wyfst, and wæda tylast, and earfoðlice wast ealra ðinra neoda getel, ægðer ge on sǽ ge on lande, and scealt ealle þas foresædan ðing, and eac ðin agen líf mid earfoðnysse geendian. Leorniað nu forði, þæt ge cunnon þæt ece líf geearnian, on ðam ðe ge nán ðyssera geswinca ne ðrowiað, ac on ecnysse mid Gode rixiað." The historian Josephus wrote in the ecclesiastical history, that the cruel Herod, a little while after the death of John, ruled his kingdom, but first for his wicked deeds his army was slain in battle, and himself afterwards driven from his kingdom, and sent into exile, by a very righteous judgement, when he would not listen to John's exhortations to eternal life, that he suddenly with disgrace should lose his transitory kingdom. The wise Augustine exhorts us with these words, and says, "Consider, I pray you, my brethren, with understanding, how wretched is this present life, and yet ye dread leaving it too speedily. Ye love this life in which ye exist with toil; thou carest about thy need; thou runnest, and art filled with anxiety; thou ploughest, and sowest, and afterwards gatherest; thou grindest, and bakest; thou weavest and preparest garments, and hardly knowest the number of all thy needs, both on sea and on land, and shalt end all these aforesaid things, and also thy life with tribulation. Learn now, therefore, that ye may be able to earn the eternal life, in which ye will suffer none of these toils, but with God will reign to eternity."

On ðisum lífe we ateoriað, gif we ús mid bígleofan ne ferciað; gif we ne drincað, we beoð mid þurste fornumene; gif we to lange waciað, we ateoriað; gif we lange standað, we beoð gewæhte, and þonne sittað; eft, gif we to lange sittað, ús slapað ða lima. Sceawiað eac æfter ðisum, þæt nán stede nis ures lichaman: cildhád gewit to cnihtháde, and cnihthád to geðungenum wæstme; se fulfremeda wæstm gebyhð to ylde, and seo yld bið mid deaðe geendod. Witodlice ne stent ure yld on nanre staþolfæstnysse, ac swa micclum swa se lichama wext swa micclum beoð his dagas gewanode. Gehwær is on urum lífe ateorung, and werignys, and brosnung ðæs lichaman, and ðeah-hwæðere wilnað gehwá þæt he lange lybbe. Hwæt is lange lybban buton lange swincan? Feawum mannum gelimpð on ðisum dagum, þæt he gesundfull lybbe hund-eahtatig geara, and swa hwæt swa he ofer ðam leofað, hit bið him geswinc and sárnyss, swa swa se wítega cwæð, "Yfele sind ure dagas," and ðæs þe wyrsan þe we hí lufiað. Swa olæcð þes middangeard forwel menige, þæt hí nellað heora wræcfulle líf geendian. Soð líf and gesælig þæt is, þonne we arisað of deaðe, and mid Criste rixiað. On ðam life beoð gode dagas, na swa-ðeah manega dagas, ac án, se nát nænne upspring ne nane geendunge, ðam ne fyligð merigenlic dæg, forðan ðe him ne forestóp se gysternlica; ac se án dæg bið ece æfre ungeendod butan ælcere nihte, butan gedreccednyssum, butan eallum geswincum, þe we hwene ǽr on ðyssere rædinge tealdon. Þes dæg and þis líf is beháten rihtwisum cristenum, to ðam us gelæde se mildheorta Drihten, seðe leofað and rixað mid Fæder and mid Halgum Gaste á butan ende. Amen. In this life we faint, if we sustain not ourselves with food; if we drink not, we are destroyed by thirst; if we watch too long, we faint; if we stand long, we are fatigued, and then sit; again, if we sit too long, our limbs sleep. Consider also after this, that there is no stability of our body: childhood passes to boyhood, and boyhood to full growth; full growth bows to age, and age is ended by death. Verily our age stands on no stability, but so much as the body grows so greatly are its days diminished. Everywhere in our life are faintness and weariness, and decay of the body, and yet every one desires that he may live long. What is to live long but long to toil? It happens to few men in these days to live eighty years in health, and whatsoever he lives over that, it is toil to him and pain, as the prophet said, "Evil are our days," and the worse that we love them. So this world flatters very many, that they are unwilling to end this life of exile. A true and blessed life it will be, when we from death arise and reign with Christ. In that life will be good days, yet not many days, but one, which knows no rise nor no ending, which no tomorrow follows, because no yesterday preceded it; but the one day will for ever be unended without any night, without afflictions, without all the toils, which we a little before in this lecture recounted. This day and this life are promised to righteous christians, to whom may the merciful Lord lead us, who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.

DOMINICA XVII. POST PENTECOSTEN. THE SEVENTEENTH SUNDAY AFTER PENTECOST.

Ibat Iesus in ciuitatem quæ uocatur Naim: et reliqua. Ibat Jesus in civitatem quae vocatur Naim: et reliqua.

Ure Drihten ferde to sumere byrig seo is geháten Naim, and his gingran samod, and genihtsum menigu. Þaða he genealæhte þam port-geate, þa ferede man anes cnihtes líc to byrgene: et reliqua. Our Lord went to a city which is called Nain, and his disciples with him, and a copious multitude. When he approached the port-gate, the corpse of a young man was borne to the grave, etc.

Beda se trahtnere cwæð, þæt seo burh Naim is gereht, 'yðung' oððe 'styrung.' Se deada cniht, ðe on manegra manna gesihðe wæs geferod, getácnað gehwylcne synfulne mannan þe bið mid healicum leahtrum on ðam inran menn adydd, and bið his yfelnys mannum cuð. Se cniht wæs áncenned sunu his meder, swa bið eac gehwilc cristen man gastlice ðære halgan gelaðunge sunu, seo is ure ealra modor, and ðeah-hwæðere ungewemmed mæden; forðan ðe hire team nis ná lichamlic ac gastlic. Gehwilc Godes ðeow, þonne he leornað, he bið bearn gecweden: eft, þonne he oðerne lærð, he bið modor, swa swa se apostol Paulus be ðam aslidenum mannum cwæð, "Ge synd mine bearn, ða ðe ic nu oðre siðe geeacnige, oðþæt Crist beo on eow geedníwod." Þæt port-geat getácnað sum lichamlic andgit þe menn ðurh syngiað. Se mann ðe tosæwð ungeþwærnysse betwux cristenum mannum, oððe seðe sprecð unrihtwisnysse on heannysse ðurh his muðes geat, he bið dead geferod. Se ðe behylt wimman mid galre gesihðe and fulum luste, ðurh his eagena geat, hé geswutelað his sawle deað. Se ðe idele spellunge, oððe tállice word lustlice gehyrð, þonne macað hé his eare him sylfum to deaðes geate. Swa is eac be ðam oðrum andgitum to understandenne. Beda the expositor said, that the city of Nain is interpreted 'inundation' or 'agitation.' The dead youth, who was borne in sight of many men, betokens every sinful man who in the inward man is fordone with deadly sins, and his evilness is known to men. The youth was the only-born son of his mother, so is also every christian man spiritually a son of the holy church, which is the mother of us all, and, nevertheless, an undefiled maiden; for her family is not bodily but spiritual. Every servant of God, when he learns, is called a child: afterwards, when he teaches another, he is a mother, as the apostle Paul said of the fallen men, "Ye are my children, whom I now a second time conceive, until Christ is renewed in you." The port-gate betokens some bodily sense through which men sin. The man that sows dissension among christian men, or who speaks unrighteousness in high places through his mouth's gate, he is borne dead. He who beholds a woman with libidinous eye and foul lust, through his eyes' gate, manifests his soul's death. He who with delight hears idle discourse or contumelious words, makes his ear a gate of death to himself. So is it also to be understood of the other senses.

Se Hælend wearð astyred mid mildheortnysse ofer ðære meder, þæt he us bysene sealde his arfæstnysse; and he ðone deadan syððan arærde, þæt he us to his geleafan getrymede. He genealæhte and hreopode þa bǽre, and þa bǽrmenn ætstodon. Seo bǽr ðe þone deadan ferode is þæt orsorge ingehyd þæs orwenan synfullan. Soðlice ða byrðeras, ðe hine to byrgenne feredon, synd olæcunga lyffetyndra geferena, þe mid olæcunge and geættredum swæsnyssum þone synfullan tihtað and heriað, swa swa se wítega cwæð, "Se synfulla bið geherod on his lustum, and se unrihtwisa bið gebletsod: þonne he bið mid idelum hlisan and lyffetungum befángen, þonne bið hit swylce he sy mid sumere mold-hypan ofhroren." Be swylcum cwæð se Hælend to ánum his gecorenan, ðaða hé wolde his fæder líc bebyrian: he cwæð, "Geðafa þæt ða deadan bebyrion heora deadan: far ðu, and boda Godes rice." Witodlice ða deadan bebyriað oðre deadan, þonne gehwilce synfulle menn oðre heora gelícan mid derigendlicere herunge geólæcað, and mid gegaderodum hefe þære wyrstan lyffetunge ofðriccað. Be swylcum is gecweden on oðre stowe, "Lyffetyndra tungan gewriðað manna sawla on synnum." Jesus was moved with compassion for the mother, that he might give us an example of his piety; and he afterwards raised the dead, that he might confirm us to his faith. He approached and touched the bier, and the biermen stood still. The bier which bare the dead is the heedless mind of the hopeless sinful. But the bearers, who bare him to the grave, are the blandishments of flattering companions, who with blandishment and envenomed suavities stimulate and praise the sinful, as the prophet said, "The sinful is praised in his lusts, and the unrighteous is blessed: when he is surrounded by empty fame and flatteries, then is it as though he were overwhelmed by a mould-heap." Of such Jesus said to one of his chosen, when he would bury his father's corpse: he said, "Allow the dead to bury their dead: go thou, and preach God's kingdom." Verily the dead bury other dead, when sinful men court others their like with pernicious praise, and oppress with the accumulated weight of the worst flattery. Of such it is said in another place, "The tongues of flatterers bind the souls of men in sins."

Mid þam ðe Drihten hrepode ða bære, ða ætstodon þa bǽrmenn. Swa eac, gif ðæs synfullan ingehyd bið gehrepod mid fyrhte þæs upplican domes, þonne wiðhæfð he ðam unlustum and ðam leasum lyffeterum, and clypigendum Drihtne to ðam ecan life cáflice geandwyrt, swylce he of deaðe arise. Drihten cwæð to ðam cnihte, "Ic secge ðe, Aris, and he ðærrihte gesǽt and spræc, and se Hælend betæhte hine his meder." Se ge-edcucoda sitt, þonne se synfulla mid godcundre onbryrdnysse cucað. He sprecð, þonne he mid Godes herungum his muð gebysgað, and mid soðre andetnysse Godes mildheortnysse secþ. He bið his meder betæht, þonne he bið þurh sacerda ealdordóm gemǽnscipe ðære halgan gelaðunge geferlæht. Þæt folc wearð mid micclum ege ablicged; forðan swa swa mann fram marum synnum gecyrð to Godes mildheortnysse, and his ðeawas æfter Godes bebodum gerihtlæcð, swa má manna beoð gecyrrede ðurh his gebysnunge to Godes herunge. When the Lord touched the bier, the biermen stood still. So also, if the mind of the sinful is touched by fear of the heavenly doom, then he withstands evil lusts and false flatteries, and to the Lord calling to eternal life promptly answers, as if he had arisen from death. The Lord said to the youth, "I say unto thee, Arise. And he forthwith sat and spake, and Jesus delivered him to his mother." The requickened sits, when the sinful with divine stimulation quickens. He speaks, when he employs his mouth with God's praises, and with true confession seeks God's mercy. He is delivered to his mother, when through the priest's authority he is associated in communion of the holy church. The folk was astonished with great awe; for so as a man turns from great sins to God's mercy, and corrects his conduct after God's commandments, so more men will be turned through his example to the praise of God.

Þæt folc cwæð þæt mære witega arás betwux ús, and þæt God his folc geneosode. Soð hí sædon be Criste, þæt he mære witega is; ac he is witegena Witega, and heora ealra witegung; forðan ðe ealle be him witegodon, and he ðurh his to-cyme heora ealra witegunge gefylde. We cweðað nu mid maran geleafan, þæt he is mære witega, forðan ðe he wát ealle ðing, and eac fela witegode, and he is soð God of soðum Gode, Ælmihtig Sunu of ðam Ælmihtigan Fæder, seðe his folc geneosode þurh his menniscnysse, and fram deofles ðeowte alysde. The folk said, "That a great prophet hath arisen among us," and, "That God hath visited his folk." Truly they said of Christ, that he is a great prophet; for he is a Prophet of prophets, and the prophecy of them all; for they all prophesied of him, and by his advent he fulfilled the prophecy of them all. We say now with great faith, that he is a great prophet, for he knows all things, and also prophesied many, and he is true God of true God, Almighty Son of the Almighty Father, who visited his folk through his humanity, and relieved them from the thraldom of the devil.

We rædað gehwær on bocum, þæt se Hælend fela deade to lífe arærde, ac ðeah-hwæðere nis nán godspell gesett be heora nanum buton ðrim anum. An is þes cniht þe we nu embe spræcon, oðer wæs anes ealdormannes dohtor, þridde wæs Lazarus, Marthan broðer and Marian. Þyssera ðreora manna ærist getácnað þæt ðryfealde ærist synfullra sawla. Þære sawle deað is þreora cynna: án is yfel geðafung, oðer is yfel weorc, ðridda is yfel gewuna. Ðæs ealdormannes dohtor læig æt forðsiðe, and se fæder gelaðode ðone Hælend þærto, forðan ðe he wæs on ðam timan þær on neawiste. Heo ða forðferde ærðan ðe he hire to come. Þaða he com, ða genam hé hí be ðære hánda, and cwæð, "Þu mæden, ic secge ðe, Arís. And heo ðærrihte arás, and metes bæd." We read everywhere in books, that Jesus raised many dead to life, but yet there is no gospel composed of any of them save three only. One is the youth of whom we have just spoken, the second was an ealdorman's daughter, the third was Lazarus, the brother of Martha and Mary. The resurrection of these three persons betokens the threefold resurrection of sinful souls. The soul's death is of three kinds: one is evil assent, the second is evil work, the third is evil habit. The ealdorman's daughter lay at the point of death, and the father called Jesus thereto, because he was at that time there in the neighbourhood. She had departed before he came to her. When he came, he took her by the hand, and said, "Thou maiden, I say unto thee, Arise. And she straightways arose, and asked for meat."

Þis mæden ðe inne læg on deaðe geswefod, getácnað þære synfullan sawle deað, ðe gelustfullað on yfelum lustum digellice, and ne bið gyt mannum cuð, þæt heo þurh synna dead is; ac Crist geswutelode þæt hé wolde swa synfulle sawle gelíffæstan, gif hé mid geornfullum gebedum to gelaðod bið, þaða he arærde þæt mæden binnan ðam huse, swa swa digelne leahter on menniscre heortan lutigende. Nu syndon oðre synfulle þe gelustfulliað on derigendlicum lustum mid geðafunge, and eac heora yfelnysse mid weorcum cyðað; swilce getácnode se deada cniht, ðe wæs on þæs folces gesihðe geférod. Swilce synfulle arærð Crist, gif hí heora synna behreowsiað, and betæcð hí heora meder, þæt is, þæt he hi geferlæcð on annysse his gelaðunge. This maiden, who lay therein sleeping in death, betokens the death of the sinful soul, which delights secretly in evil pleasures, and it is not yet known to men, that it, through sins, is dead; but Christ manifested that he would quicken so sinful a soul, if with fervent prayers he be thereto called, when he raised the maiden within the house, like as secret sin lurking in the human heart. Now there are other sinful, who delight in pernicious lusts by assent, and also manifest their evilness by works; such the dead youth betokened, who was borne in sight of the people. Such sinners Christ raises, if they repent of their sins, and delivers them to their mother, that is, he associates them in the unity of his church.

Sume synfulle men geðafiað heora lustum, and ðurh yfele dæda mannum cyðað heora synna, and eac gewunelice syngigende hí sylfe gewemmað: þyllice getácnode Lazarus, þe læg on byrgene feower niht fule stincende. Witodlice Godes nama is Ælmihtig, forðan ðe hé mæg ealle ðing gefremman. He mæg ða synfullan sawle ðurh his gife geliffæstan, ðeah ðe heo on gewunelicum synnum fule stince, gif heo mid carfulre drohtnunge Godes mildheortnysse secð; ac swa mare wund swa heo maran læcedomes behófað. Þæt geswutelode se Hælend, þaþa hé mid leohtlicere stemne þæt mæden arærde on feawra manna gesihðe; forðan ðe hé ne geðafode þæt ðæra má manna inne wære, buton se fæder, and seo modor, and his ðry leorning-cnihtas: and he cwæð ða, "Þu mæden, Arís." Some sinful men assent to their lusts, and by evil deeds manifest their sins to men, and also habitually sinning defile themselves: such Lazarus betokened, who lay four days foully stinking in the sepulchre. Verily God's name is Almighty, for he can accomplish all things. He can through his grace quicken the sinful soul, though it foully stink in habitual sins, if with careful conduct it seek God's mercy; but the more it is wounded so much more medicament does it require. That Jesus manifested, when with clear voice he raised the maiden in sight of few persons; for he allowed not more persons to be therein than the father, and the mother, and his three disciples: and he said then, "Thou maiden, Arise."

Swa bið eac se digla deað ðære sawle eaþelicor to arǽrenne, þe on geðafunge digelice syngað, þonne synd ða openan leahtras to gehælenne. Þone cniht he arærde on ealles folces gesihðe, and mid þysum wordum getrymede, "Þu cniht, ic secge ðe, Arís." Þa diglan gyltas man sceal digelice betan, and ða openan openlice, þæt ða beon getimbrode þurh his behreowsunge, ðe ǽr wæron þurh his mándæda geæswicode. So also is the secret death of the soul, which sins secretly by assent, easier to raise than open vices are to be healed. He raised the youth in sight of all the people, and confirmed by these words, "Thou youth, I say unto thee, Arise." Secret sins shall be expiated secretly, and open openly, that those may be edified by his repentance, who had ere been seduced by his sins.

Drihten ðaða he Lazarum stincendne arærde, ða gedrefde he hine sylfne, and tearas ageat, and mid micelre stemne clypode, "Lazare, ga forð:" ða he geswutelode þæt se ðe swiðe langlice and gewunelice syngode, þæt he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes rihtwisnysse gewéman. Nis nán synn swa micel þæt man ne mæge gebétan, gif he mid inneweardre heortan be ðæs gyltes mæðe on soðre dǽdbote þurhwunað. Is þeah-hwæðere micel smeagung be anum worde þe Crist cwæð: he cwæð, "Ælc synn and tál bið forgífen behreowsigendum mannum, ac þæs Halgan Gastes tál ne bið næfre forgífen. Þeah ðe hwá cweðe tállic word ongean me, him bið forgífen, gif he deð dǽdbote; soðlice se ðe cweð word ongan ðone Halgan Gast, ne bið hit him forgífen on ðyssere worulde, ne on ðære towerdan." Nis nán synna forgífenys buton ðurh ðone Halgan Gast. An Ælmihtig Fæder is, se gestrynde ænne Sunu of him sylfum. Nis se Fæder gehæfd gemænelice Fæder fram ðam Suna and þam Halgan Gaste, forðan ðe hé nis heora begra sunu. Se Halga Gast soðlice is gemænelice gehæfd fram ðam Fæder and þam Suna, forðan ðe hé is heora begra Gast, þæt is heora begra Lufu and Willa, þurh ðone beoð synna forgyfene. Witodlice ðære Halgan Ðrynnysse weorc is æfre untodæledlic, þeah-hwæðere belimpð ælc forgífenys to ðam Halgan Gaste, swa swa seo acennednys belimpð to Criste ánum. The Lord when he raised the stinking Lazarus was troubled and shed tears, and with a loud voice cried, "Lazarus, go forth:" he then manifested that he who has very long and habitually sinned, shall also with great repentance and weeping turn his evil habits to God's righteousness. There is no sin so great that a man may not expiate it, if, with inward heart, according to the degree of the sin, he continue in true penitence. There is, nevertheless, great disquisition concerning one sentence which Christ said: he said, "Every sin and calumny shall be forgiven to repenting men, but calumny of the Holy Ghost shall never be forgiven. Though any one speak a calumnious word against me, he shall be forgiven, if he do penance; but he who says a word against the Holy Ghost, shall not be forgiven in this world nor in that to come." There is no forgiveness of sins but through the Holy Ghost. There is one Almighty Father, who begot a Son of himself. The Father is not called Father in common from the Son and the Holy Ghost, for the latter is not the son of them both. But the Holy Ghost is called in common from the Father and the Son, for he is the Spirit of them both, that is the Love and Will of them both, through whom sins are forgiven. Verily the work of the Holy Trinity is ever indivisible, yet all forgiveness belongs to the Holy Ghost, as birth belongs to Christ alone.

Hí ne magon beon togædere genemnede, Fæder, and Sunu, and Halig Gast, ac hí ne beoð mid ænigum fæce fram him sylfum awar totwæmede. On eallum weorcum hí beoð togædere, þeah ðe to ðam Fæder synderlice belimpe þæt he Bearn gestrynde, and to ðam Suna belimpe seo acennednys, and to þam Halgan Gaste seo forðstæppung. Se Sunu is ðæs Fæder Wisdom æfre of ðam Fæder acenned; se Halga Gast nis na acenned, forðan ðe he nis na sunu, ac he is heora begra Lufu and Willa, æfre of him bám forðstæppende, þurh ðone we habbað synna forgyfenysse, swa swa we habbað þurh Crist alysednysse; and þeah-hwæðere on ægðrum weorce is seo Halige Þrynnys wyrcende untodæledlice. They may not be named together, Father, and Son, and Holy Ghost, but they are not by any space anywhere separated from themselves. In all works they are together, though to the Father it exclusively belongs that he begot a Son, and to the Son belongs birth, and to the Holy Ghost procession. The Son is the Wisdom of the Father ever begotten of the Father; the Holy Ghost is not begotten, for he is not a son, but is the Love and Will of them both, ever proceeding from them both, through whom we have forgiveness of sins, as through Christ we have redemption; and yet in either work is the Holy Trinity working indivisibly.

Se cwyð tál ongean ðone Halgan Gast, seðe mid unbehreowsigendre heortan þurhwunað on mándædum, and forsihð þa forgyfenysse ðe stent on ðæs Halgan Gastes gife: þonne bið his scyld unalysendlic, forðan ðe he sylf him belicð þære forgífenysse weg mid his heardheortnysse. Behreowsigendum bið forgífen, forseondum næfre. Uton we biddan þone Ælmihtigan Fæder, seðe us þurh his wisdom geworhte, and þurh his Halgan Gast geliffæste, þæt he ðurh ðone ylcan Gast us do ure synna forgyfenysse, swa swa he us ðurh his ænne áncennedan Sunu fram deofles ðeowte alysde. He speaks calumny against the Holy Ghost, who with unrepenting heart continues in deeds of wickedness, and despises the forgiveness which stands in the grace of the Holy Ghost: then shall his sin be unredeemable, for he himself besets the way of forgiveness with his hardheartedness. The repenting shall be forgiven, the despising never. Let us pray to the Almighty Father, who hath through his Wisdom made us, and through his Holy Spirit quickened us, that he through the same Spirit grant us forgiveness of our sins, as, through his only begotten Son, he has redeemed us from the thraldom of the devil.

Sy lof and wuldor þam ecan Fæder, seðe næfre ne ongann, and his ánum Bearne, seðe æfre of him is, and þam Halgan Gaste, seðe æfre is of him bám, hi ðry án Ælmihtig God untodæledlic, á on ecnysse rixigende. Amen. Be praise and glory to the eternal Father who never began, and to his only Son who ever is of him, and to the Holy Ghost who ever is of them both, those three one Almighty God indivisible, reigning ever to eternity. Amen.

III. KAL. OCTOB. SEPTEMBER XXIX.

DEDICATIO AECCLESIE SCI MICHAELIS ARCHANGELI. DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

Manegum mannum is cuð seo halige stów Sce Michaheles, on þære dúne þe is geháten Garganus. Seo dún stent on Campania landes gemæron, wið þa sǽ Adriaticum, twelf mila on upstige fram anre byrig þe is geháten Sepontina. Of ðære stowe wearð aræred þises dæges freols geond geleaffulle gelaðunge. Þær eardode sum þurhspedig mann Garganus geháten: of his gelimpe wearð seo dún swa gecíged. Hit gelámp, þaþa seo ormæte micelnyss his orfes on ðære dune læswede, þæt sum modig fearr wearð ángencga, and þære heorde-drafe oferhógode. Hwæt se hláford þa Garganus gegaderode micele menigu his in-cnihta, and ðone fearr gehwær on ðam westene sohte, and æt nextan hine gemette standan uppon ðam cnolle þære healican dune, æt ánes scræfes inngange; and he ða mid graman wearð astyred, hwí se fearr ángenga his heorde forsáwe, and gebende his bogan, and mid geættrode flan hine ofsceotan wolde; ac seo geættrode flá wende ongean swilce mid windes blæde aðrawen, and þone ðe hi sceat þærrihte ofsloh. To many men is known the holy place of St. Michael, on the mountain which is called Garganus. The mountain stands on the borders of the land of Campania, towards the Adriatic sea, twelve miles in ascent from a town which is called Sepontina. From that place originated this day's festival throughout the faithful church. There dwelt a very rich man called Garganus: from his adventure the mountain was so named. It happened when the immense multitude of his cattle was grazing on the mountain, that an unruly bull wandered alone and despised the drove. Hereupon the master Garganus gathered a great many of his household servants, and sought the bull everywhere in the waste, and at last found him standing on the knoll of the high mountain, at the entrance of a cavern; and he was then moved with anger, because the solitary bull had despised his herd, and bent his bow, and would shoot him with a poisoned arrow; but the poisoned arrow turned back as if thrown by the wind's blast, and instantly slew him who had shot it.

His magas ða and nehgeburas wurdon þearle þurh ða dæde ablicgede, and heora nán ne dorste ðam fearre genealæcan. Hí ða heora biscop rǽdes befrunon, hwæt him be ðam to donne wære. Se biscop ða funde him to rǽde, þæt hí mid þreora daga fæstene, swutelunge þæs wundres æt Gode bædon. Þa on ðære ðriddan nihte þæs fæstenes æteowde se heah-engel Michahel hine sylfne þam biscope on gastlicere gesihðe, þus cweðende, "Wislice ge dydon, þæt ge to Gode sohton þæt þæt mannum digle wæs. Wite ðu gewislice, þæt se mann ðe mid his agenre flán ofscoten wæs, þæt hit is mid minum willan gedón. Ic eom Michahel se heah-engel Godes Ælmihtiges, and ic symle on his gesihðe wunige. Ic secge ðe, þæt ic ða stowe þe se fearr geealgode synderlice lufige, and ic wolde mid þære gebícnunge geswutelian þæt ic eom ðære stowe hyrde; and ealra ðæra tácna ðe ðær gelimpað, ic eom sceawere and gymend." And se heah-engel mid þisum wordum to heofonum gewát. His kinsmen then and neighbours were greatly astonished by that deed, and not one of them durst approach the bull. They then asked counsel of their bishop, what they should do in the matter. The bishop then found it advisable, that they should ask from God an explanation of the miracle with a fast of three days. On the third night of the fast the archangel Michael appeared to the bishop in a ghostly vision, thus saying, "Wisely ye did to seek at God that which was hidden to men. Know thou for certain, that the man who was shot with his own arrow, that it was done with my will. I am Michael, the archangel of God Almighty, and I continue ever in his sight. I say to thee that I especially love the place which the bull defended, and I would by that sign manifest that I am the guardian of the place; and of all the miracles which there happen, I am the spectator and observer." And with these words the archangel departed to heaven.

Se biscop rehte his gesihðe þam burhwarum, and hi ða syððan gewunelice þider sohton, and þone lifigendan God and his heah-engel Michahel geornlice bædon. Twá dura hí gesawon on ðære cyrcan, and wæs seo suþ duru sume dæle mare, fram ðære lagon stapas to ðam west-dæle; ac hí ne dorston þæt halige hús mid ingange geneosian, ac dæghwomlice geornlice æt ðære dura hí gebædon. The bishop recounted his vision to the townsfolk, and they afterwards usually resorted thither, and fervently prayed the living God and his archangel Michael. Two doors they saw in the church, and the south door was somewhat larger, from which there lay steps to the west part: but they durst not visit the holy house with entrance, but daily prayed fervently at the door.

Þa on ðære ylcan tíde Neapolite, þe wæron ða-gyt on hæðenscipe wunigende, cwædon gefeoht togeanes þære burhware Sepontiniscre ceastre, þe þa halgan stowe wurðodon, and togeanes Beneuentanos. Hí ða, mid heora biscopes mynegungum gelærde, bædon þreora daga fæc, þæt hi binnon þam ðrim dagum mid fæstene þæs heah-engles Michaheles fultum bædon. Þa hæðenan eac swilce mid lacum and offrungum heora leasra goda gecneordlice múnde and gescyldnysse bædon. Then at the same time the Neapolitans, who yet continued in heathenism, declared war against the inhabitants of the city of Sepontina, who worshiped the holy place, and against those of Benevento. They then, instructed by the admonitions of their bishop, prayed for a space of three days, that they might, in those three days, implore with fasting the succour of the archangel Michael. The heathen also in like manner, with gifts and offerings, diligently implored the guardianship and protection of their false gods.

Efne ða on ðære nihte þe þæt gefeoht on merigen toweard wæs, æteowde se heah-engel Michahel hine sylfne ðam biscope, and cwæð, þæt he heora bena gehyrde, and his fultum him behét, and het þæt hí ane tíd ofer undern hí getrymedon ongean heora fynd. Hí ða on merigen bliðe and orsorge, þurh ðæs engles behát, and mid truwan his fultumes, ferdon togeanes ðam hæðenum. Þa sona on anginne þæs gefeohtes wæs se múnt Garganus bifigende mid ormætre cwacunge, and micel liget fleah of ðære dúne swilce flán wið þæs hæðenan folces, and þæs múntes cnoll mid þeosterlicum genipum eal oferhangen wæs. Hwæt ða hæðenan ða forhtmode fleames cepton, and gelice hí wurdon mid þam fyrenum flanum ofscotene, gelice mid þæra cristenra wæpnum hindan ofsette, oðþæt hi heora burh Neapolim sámcuce gesohton. Soðlice ða ðe ða frecednyssa ætflugon, oncneowon þæt Godes engel ðam cristenum to fultume becom, and hí ðærrihte heora swuran Criste underþeoddon, and mid his geleafan gewæpnode wurdon. Witodlice þæs wæles wæs geteald six hund manna mid þam fyrenum flanum ofsceotene. Þa cristenan ða sigefæste mid micelre bylde and blisse hám gecyrdon, and ðam Ælmihtigan Gode and his heah-engle Michahele heora behát to ðam temple gebrohton. Þa gesawon hí ætforan ðære cyrcan norð-dura, on þam marmanstane, swilce mannes fótlæsta fæstlice on ðam stane geðyde, and hí ða undergeaton þæt se heah-engel Michahel þæt tácen his andwerdnysse geswutelian wolde. Hi ða sona ðær-ofer cyrcan arǽrdon and weofod, þam heah-engle to lofe, ðe him on þam stede fylstende stód. Lo, on the night then on the morrow of which the fight was to take place, the archangel Michael appeared to the bishop, and said that he had heard their prayers, and promised them his succour, and commanded them to array themselves against their foes one hour after morning-tide. They then on the morrow blithe and free from care, through the angel's promise, and with confidence in his succour, marched against the heathen. Then immediately at the beginning of the fight the mount Garganus was trembling with immense quaking, and great lightning flew from the mountain as it were arrows against the heathen folk, and the knoll of the mount was all overhung with dark clouds. Whereupon the heathen with affrighted mind took to flight, and at the same time that they were shot with fiery arrows, they were overwhelmed from behind by the weapons of the christians, until half-dead they sought their city Naples. But those who escaped from those perils, acknowledged that God's angel came to the succour of the christians, and they straightways subjected their necks to Christ, and became armed with his faith. Verily in that slaughter there were counted six hundred men shot with the fiery arrows. The christians then victorious returned home with great confidence and joy, and brought their promise to the temple to Almighty God and his archangel Michael. Then saw they before the north door of the church, on the marble stone, as it were a man's footsteps, firmly impressed on the stone, and they then understood that the archangel Michael would manifest that token of his presence. They then forthwith raised a church and an altar thereover, to the praise of the archangel, who had stood in that place succouring them.

Þa wearð micel twynung betwux ðære burhware be ðære cyrcan, hwæðer hí inn-eodon, oððe hí halgian sceoldon. Hwæt hí ða on þam east-dæle ðære stowe cyrcan arærdon, and þam apostole Petre to wurðmynte gehalgodon, and þær-binnan Sce Marian, and Iohanne ðam Fulluhtere weofod asetton. Þa æt nextan sende se biscop to ðam papan, and hine befrán, hú him embe þæs heah-engles getimbrunge to dónne wære. Se papa þisum ærende ðus geandwyrde, "Gif mannum alyfed is þæt hi ða cyrcan ðe se heah-engel sylf getimbrode halgian moton, þonne gebyrað seo halgung on ðam dæge þe hé eow sige forgeaf, þurh unnan ðæs Ælmihtigan. Gif ðonne hwæt elles þam heah-engle gelicige, axiað his willan on þam ylcan dæge." Þaða ðeos andswaru þam biscope gecydd wæs, þa bead hé his ceastergewarum þreora daga fæsten, and bǽdon þa Halgan Þrynnysse þæt him wurde geswutelod sum gewiss beácn embe heora twynunge. Se heah-engel ða Michahel, on ðære ðriddan nihte þæs fæstenes, cwæð to ðam biscope on swefne, "Nis eow nan neod þæt ge ða cyrcan halgion þe ic getimbrode. Ic sylf hi getimbrode and gehalgode. Ac gað eow into ðære cyrcan unforhtlice, and me ætstandendum geneosiað þa stowe æfter gewunan mid gebedum; and þu þær to-merigen mæssan gesing, and þæt folc æfter godcundum ðeawe to husle gange; and ic þonne geswutelige hú ic ða stowe ðurh me sylfne gehalgode." There was then a great doubt among the townsfolk concerning the church, whether they should go in, or should hallow it. Whereupon they raised a church in the east part of the place, and hallowed it to the honour of the apostle Peter, and therein placed an altar to St. Mary and John the Baptist. Then at last the bishop sent to the pope, and asked him, how they were to do concerning the archangel's structure. To this errand the pope answered thus, "If it is allowed to men to hallow the church which the archangel himself constructed, then the hallowing ought to be on the day on which, through the grace of the Almighty, he gave you victory. But if aught else should be pleasing to the archangel, ask his will on the same day." When this answer was announced to the bishop, he enjoined to his fellow-citizens a fast of three days, and prayed to the Holy Trinity that some certain sign might be shown him concerning their doubt. The archangel Michael then, on the third night of the fast, said to the bishop in a dream, "There is no need for you to hallow the church which I have constructed. I myself constructed and hallowed it. But go into the church fearlessly, and in my presence visit the place according to custom with prayers; and do thou sing mass there to-morrow, and let the people, after the divine rites, go to housel; and I will then show how I through myself hallowed the place."

Hi ða sona þæs on merigen ðider mid heora offrungum bliðe comon, and mid micelre ánrædnysse heora bena on ðam suþ-dæle inn-eodon. Efne ða hí gesawon an láng portic on ðam norð-dæle astreht for nean to ðam marmanstane þe se engel onstandende his fótlæste æteowde. On ðam east-dæle wæs gesewen micel cyrce to ðære hí stæpmælum astigon. Seo cyrce mid hire portice mihte fif hund manna eaðelice befón on hire rymette: and þær stód, gesett wið middan þæs suð-wages, arwurðe weofod, mid readum pælle gescrydd. Næs þæt hús æfter manna gewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse sumes scræfes. Se hróf eac swylce hæfde mislice heahnysse: on sumere stowe hine man mihte mid heafde gerǽcan, on sumere mid handa earfoðlice. Ic gelyfe þæt se heah-engel mid þam geswutelode þæt he micele swiðor sohte and lufode þære heortan clænnysse þonne ðæra stána frætwunge. Þæs muntes cnoll wiðutan is sticmælum mid wuda oferwexen, and eft sticmælum mid grenum felda oferbræded. They then straightways on the morrow went joyfully thither with their offerings, and with great unity of their prayers went in on the south part. Lo then they saw a long portico on the north part stretching very near to the marble stone, on which the angel standing had manifested his foot-marks. On the east part was seen a great church to which they step by step ascended. The church with its portico could easily contain in its space five hundred men: and there stood, placed against the middle of the south wall, a venerable altar covered with a red pall. That house was not constructed after the fashion of men, but had divers towers at the corners, in likeness of a cave. The roof also was of various height: in one place a man might reach it with his head, in another hardly with his hand. I believe that the archangel would thereby manifest that he much more sought and loved cleanness of heart than the adornment of stones. The mountain's knoll without is partly overgrown with wood, and again partly overspread with the green field.

Soðlice æfter ðære mæssan and ðam halgan husel-gange gecyrde gehwá mid micclum gefean to his agenum. Se biscop ða ðær Godes ðeowas gelogode, sangeras, and ræderas, and sacerdas, þæt hi dæghwomlice ðær Godes þenunge mid þæslicere endebyrdnysse gefyldon; and him ðær mynsterlic botl timbrian hét. Nis þeah-hwæðere nan mann to ðam dyrstig þæt hé on nihtlicere tide binnan ðære cyrcan cuman durre, ac on dǽgrede, þa Godes þeowas þær-binnan Godes lof singað. Of ðam hróf-stane on norþ-dæle þæs halgan weofodes yrnð dropmælum swiðe hluttor wæter, and wered, þæt gecigdon ða ðe on þære stowe wunodon, stillam, þæt is, dropa. Þær is ahangen sum glæsen fǽt mid sylfrenne racenteage, and þæs wynsuman wætan onfehð. Þæs folces gewuna is, þæt hí æfter þam halgan husel-gange stæpmælum to ðam fæte astigað, and þæs heofonlican wætan onbyriað. Se wæta is swiðe wynsum on swæcce, and swiðe hálwende on hrepunge. Witodlice forwel menige æfter langsumum fefere and mislicum mettrumnyssum, þurh ðises wætan þigene hrædlice heora hæle brucað. Eac swilce on oðrum gemete, ungerime untruman þær beoð oft and gelome gehælede, and menigfealde wundra þurh ðæs heah-engles mihte ðær beoð gefremode; and ðeah swiðost on þysum dæge, ðonne þæt folc of gehwilcum leodscipe þa stowe geneosiað, and þæs engles andwerdnyss mid sumum gemete ðær swiðost bið, þæt ðæs apostoles cwyde beo lichamlice gefylled, þæt þæt hé gastlice gecwæð: he cwæð, þæt "englas beoð to ðening-gastum fram Gode hider on worulde asende, þæt hi beon on fultume his gecorenum, þæt hi ðone ecan eðel onfón mid him." But after the mass and the holy housel every one with great joy returned to his own. The bishop then placed God's servants there, singers, and readers, and priests, that they might daily there perform God's service in a fitting manner; and commanded a monastic house to be there built for them. There is, however, no man daring to that degree that he dares to come within the church in the night-time, but at dawn, when God's servants are singing God's praise therein. From the roof-stone on the north part of the holy altar there runs drop by drop water very pure and sweet, which those who dwelt in the place called 'stilla,' that is drop. There is hung a glass vessel with a silver chain, which receives the pleasant fluid. It is the people's wont, after the housel, to go up step by step to the vessel, and taste the heavenly fluid. The fluid is very pleasant of taste, and very salutary to the touch. Verily very many after a tedious fever and divers sicknesses, by drinking this fluid, speedily enjoy their health. Also in another manner, innumerable sick are there often and frequently healed, and many miracles, through the archangel's power, are there performed; but chiefly on this day, when the people from every nation visit the place, and the angel's presence is there in some measure most sensible, that the words of the apostle may be bodily fulfilled, that which he spake spiritually: he said, that "angels shall be sent as ministering spirits from God hither into the world, that they may be for a succour to his chosen, that they may receive the eternal country with him."

EUANGELIUM. GOSPEL.

Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno cœlorum: et reliqua. Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno cœlorum: et reliqua.

Þis dægþerlice godspell cwyð, þæt "Drihtnes leorning-cnihtas to him genealæhton, þus cweðende, La leof, hwá is fyrmest manna on heofenan rice? Se Hælend him ða to clypode sum gehwǽde cild:" et reliqua. This day's gospel says, that "The Lord's disciples approached him, thus saying, Sir, which is the first of men in the kingdom of heaven? Jesus then called to him a little child," etc.

Hægmon trahtnað þis godspell, and segð, hú ðæs caseres tolleras axodon Petrus ðone apostol, ðaða hi geond ealne middangeard ðam casere toll gegaderodon; hi cwædon, "Wyle eower láreow Crist ænig toll syllan? Þa cwæð Petrus, þæt he wolde. Þa mid þam ðe Petrus wolde befrínan þone Hælend, þa forsceat se Hælend hine, ðe ealle ðing wát, þus cweðende, Hwæt ðincð þe, Petrus, æt hwam nimað eorðlice cynegas gafol oððe toll, æt heora gesiblingum, oþþe æt ælfremedum? Petrus cwæð, Æt ælfremedum. Se Hælend cwæð, Hwæt la synd heora siblingas frige? Þe lǽs ðe we hí æswicion, ga to ðære sǽ, and wurpe út ðinne angel, and þone fisc ðe hine hraðost forswelhð, geopena his muð, þonne fintst þu ðær-on ænne gyldenne wecg: nim ðone, and syle to tolle for me and for ðe." Haymo expounds this gospel, and says, that the emperor's tollgatherers asked Peter the apostle, when they were gathering toll for the emperor over all the world; they said, "Will your lord Christ give any toll? Then Peter said that he would. Then when Peter would ask Jesus, Jesus, who knows all thing, prevented him, thus saying, What thinkest thou, Peter, of whom do earthly kings take tribute or toll, of their own relations, or of strangers? Peter said, Of strangers. Jesus said, What, are their relations free? Lest we should offend them, go to the sea, and cast out thine hook, and of the fish which first swalloweth it, open the mouth, then wilt thou find therein a golden coin: take that, and give as toll for me and for thee."

Þa for ðam intingan þe hé cwæð, "Syle for me and for ðe," wendon þa apostolas þæt Petrus wære fyrmest, and axodon ða ðone Hælend, "Hwá wære fyrmest manna on heofonan rice?" Þa wolde se Hælend heora dwollican geþohtas mid soðre eadmodnysse gehælan, and cwæð, þæt hí ne mihton becuman to heofonan rice, buton hí wæron swa eadmode, and swa unscæððige swa þæt cild wæs ðe he him to clypode. Bilewite cild ne gewilnað oðra manna æhta, ne wlitiges wifes; þeah ðe hit beo gegremod, hit ne hylt langsume ungeþwærnysse to ðam ðe him derode, ne hit ne híwað mid wordum, þæt hit oðer ðence, and oðer sprece. Swa eac sceolon Godes folgeras, þæt synd þa cristenan, habban þa unscæððignysse on heora mode þe cild hæfð on ylde. Then for that reason, that he said, "Give for me and for thee," the apostles imagined that Peter was first, and asked Jesus, "Who was the first of men in the kingdom of heaven?" Jesus would then heal their erroneous thoughts with true humility, and said, that they could not come to the kingdom of heaven, unless they were as humble and as innocent as the child was which he called to him. A meek child desires not other men's possessions, nor a beauteous woman; though it be vexed it holds no lasting animosity towards those who injured it, nor feigns it with words, so that it think one thing and say another. In like manner should God's followers, that is, christians, have that innocence in their mind which a child has in its age.

Se Hælend cwæð, "Soð ic eow secge, Ne becume ge to heofonan rice, buton ge beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum þæt hí on lichaman cild wæron, ac þæt hí heoldon bilewitra cildra unscæððignysse on heora þeawum. On sumere stowe he cwæð, þaða him man to bær cild to bletsigenne, and his gingran þæt bemændon, "Geðafiað þæt ðas cild to me cumon; swilcera is soðlice heofonan rice." Be ðisum manode se apostol Paulus his underðeoddan, and cwæð, "Ne beo ge cild on andgite, ac on yfelnyssum: beoð on andgite fulfremede." Se Hælend cwæð, "Swa hwá swa hine sylfne geeadmet, swa swa ðis cild, he bið fyrmest on heofonan rice." Uton habban ða soðan eadmodnysse on urum life, gif we willað habban ða healican geðincðe on Godes rice; swa swa se Hælend cwæð, "Ælc ðæra ðe hine onhefð bið geeadmet, and se ðe hine geeadmet, he bið aháfen." Se hæfð bilewites cildes unscæððignysse, þe him sylfum mislicað to ði þæt he Gode gelicige; and he bið swa micele wlitegra ætforan Godes gesihðe, swa he swiðor ætforan him sylfum eadmodra bið. "Se ðe underfehð ænne swilcne lyttling on minum naman, hé underfehð me sylfne." Eallum Godes ðearfum man sceall wel-dǽda þenian, ac ðeah swiðost þam eadmodum and liðum, þe mid heora lífes ðeawum Cristes bebodum geþwæriað; forðam him bið geðenod mid his ðearfena þenunge, and hé sylf bið underfangen on heora anfenge. Jesus said, "Verily I say unto you, ye shall not come to the kingdom of heaven, unless ye are changed and become as children." He did not enjoin to his disciples that they should be children in body, but that they should hold the innocence of meek children in their conduct. In one place he said, when a child was brought to him to be blessed, and his disciples reproved it, "Suffer these children to come unto me, for of such is the kingdom of heaven." Of this the apostle Paul admonished his followers, and said, "Be ye not children in understanding, but in evilnesses: be perfect in understanding." Jesus said, "Whosoever humbleth himself like this child, he shall be first in the kingdom of heaven." Let us have true humility in our lives, if we will have high dignity in God's kingdom, as Jesus said, "Every one of those who exalt themselves shall be humbled, and he who humbleth himself shall be exalted." He has the innocence of a meek child, who is displeasing to himself that he may be pleasing to God; and he will be so much the fairer in the sight of God as he shall be the more humble before himself. "He who receives one such little one in my name, receives myself." To all God's poor we should minister benefactions, though above all to the humble and meek, who in their life's conduct conform to the commandments of Christ; for he will be served by serving his poor, and he himself will be received by receiving them.

He cwæð eac on oðre stowe, "Se ðe wítegan underfehð, he hæfð wítegan mede; se ðe rihtwisne underfehð, he hæfð rihtwises mannes edlean." Þæt is, Se ðe witegan, oððe sumne rihtwisne Godes ðeow underfehð, and him for Godes lufon bigwiste foresceawað, þonne hæfð he swa micele mede his cystignysse æt Gode, swilce hé him sylf wítega wære, oþþe rihtwis Godes þeow. "Se ðe geǽswicað anum ðyssera lyttlinga, ðe on me gelyfað, selre him wære þæt him wære getiged án ormæte cwyrnstán to his swuran, and he swa wurde on deoppre sǽ besenced." Se ǽswicað oðrum þe hine on Godes dæle beswicð, þæt his sawul forloren beo. Se cwyrnstán þe tyrnð singallice, and nænne færeld ne ðurhtihð, getácnað woruld-lufe, ðe on gedwyldum hwyrftlað, and nænne stæpe on Godes wege ne gefæstnað. Be swylcum cwæð se witega, "Þa arleasan turniað on ymbhwyrfte." Se ðe genealæhð halgum háde on Godes gelaðunge, and siððan mid yfelre tihtinge oþþe mid leahterfullre drohtnunge oðrum yfele bysnað, and heora ingehyd towyrpð, þonne wære him selre þæt he on woruldlicere drohtnunge ana losode, þonne hé on halgum híwe oðre mid him þurh his ðwyrlican þeawas to forwyrde getuge. He said also in another place, "He who receiveth a prophet shall have a prophet's meed; he who receiveth a righteous man shall have a righteous man's reward." That is, He who receives a prophet, or a righteous servant of God, and provides sustenance for him for love of God, shall then have as great a meed from God for his bounty, as if he himself were a prophet, or a righteous servant of God. "He who offends one of these little ones, who believe in me, better were it for him that an immense millstone were tied to his neck, and he were so sunk in the deep sea." He offends another who deceives him on the part of God, so that his soul be lost. The millstone which turns incessantly, and accomplishes no course, betokens love of the world, which circulates in errors, and fixes no step in the way of God. Of such the prophet said, "The wicked turn in a circle." He who enters upon a holy order in God's church, and afterwards by instigation or by sinful life gives evil example to others, and perverts their understanding, then better were it for him that he alone perished in his worldly life, than that he in holy guise should draw others with him to perdition through his depraved morals.

"Wá middangearde for ǽswicungum." Middangeard is her gecweden þa ðe þisne ateorigendlican middangeard lufiað swiðor þonne þæt ece líf, and mid mislicum swicdomum hí sylfe and oðre forpærað. "Neod is þæt æswicunga cumon, ðeah-hwæðere wá ðam menn ðe hi ofcumað." Þeos woruld is swa mid gedwyldum afylled, þæt heo ne mæg beon butan ǽswicungum, and þeah wá ðam menn ðe oðerne æt his æhtum, oððe æt his feore beswicð, and ðam bið wyrs, þe mid yfelum tihtingum oþres mannes sawle to ecum forwyrdum beswicð. "Gif ðin hand oððe ðin fót þe ǽswicige, ceorf of þæt lim, and awurp fram ðe." Þis is gecweden æfter gastlicere getácnunge, na æfter lichamlicere gesetnysse. Ne bebead God nanum menn þæt he his lima awyrde. Seo hánd getácnað urne nydbehefan freond, þe us dæghwomlice mid weorce and fultume ure neode deð; ac ðeah, gif swilc freond us fram Godes wege gewémð, þonne bið us selre þæt we his flæsclican lufe fram ús aceorfon, and mid twǽminge awurpon, þonne we, þurh his yfelan tihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be ðam fét and be ðam eagan. Gif hwilc sibling þe bið swa deorwurðe swa ðin eage, and oðer swa behefe swa ðin hand, and sum swa geðensum swilce ðin agen fót, gif hi ðonne þe þwyrlice tihtað to ðinre sawle forwyrde, þonne bið þe selre þæt þu heora geðeodrædene forbúge, þonne hi ðe forð mid him to ðam ecan forwyrde gelædon. "Behealdað þæt ge ne forseon ænne of þysum lytlingum." Se ðe bepæhð ænne Godes þeowena, he geǽbiligð ðone Hlaford, swa swa he sylf þurh his witegan cwæð, "Se ðe eow hrepað, hit bið me swa egle swilce hé hreppe mines eagan séo." "Wo to the world for offences." The world are here called those who love this perishable world more than everlasting life, and with divers offences pervert themselves and others. "It is needful that offences come, yet wo to the man from whom they come." This world is so filled with errors, that it cannot be without offences, and yet wo to the man who deceives another in his property, or in his life, and for him it shall be worse, who with evil instigation deceives another man's soul to eternal destruction. "If thine hand or thy foot offend thee, cut off the limb, and cast it from thee." This is said according to a spiritual signification, not as a bodily precept. God commanded no man to destroy his limbs. The hand betokens our needful friend, who with work and succour daily ministers to our need; but yet, if such friend entice us from the way of God, then will it be better for us that we cut off from us his fleshly love, and by separation cast it away, than that we, through his evil instigation, together with him fall into eternal perdition. So is it also with the foot and the eye. If any relation be as dear to thee as thine eye, and another as needful to thee as thy hand, and one as serviceable as thy own foot, if they then perversely instigate thee to thy soul's destruction, better will it be for thee that thou shun their fellowship, than that they lead thee on with them to eternal perdition. "Take heed that ye despise no one of these little ones." He who deceives one of God's servants angers the Lord, as he himself through his prophet said, "He who toucheth you, it shall be to me as offensive as if he touched the sight of mine eye."

"Ic secge eow þæt heora englas symle geseoð mines Fæder ansyne seðe on heofonum is." Mid þisum wordum is geswutelod þæt ælcum geleaffullum men is engel to hyrde geset, þe hine wið deofles syrwunge gescylt, and on halgum mægnum gefultumað, swa swa se sealm-scóp be gehwilcum rihtwisum cwæð, "God bebead his englum be ðe, þæt hi ðe healdon, and on heora handum hebban, þelǽs ðe ðu æt stane þinne fót ætspurne." Micel wurðscipe is cristenra manna, þæt gehwilc hæbbe fram his acennednysse him betæhtne engel to hyrdrædene, swa swa be ðam apostole Petre awriten is, þaða se engel hine of ðam cwearterne gelædde, and he to his geferum becom, and cnucigende inganges bæd. Þa cwædon þa geleaffullan, "Nis hit na Petrus þæt ðær cnucað, ac is his engel." Þa englas soðlice ðe God gesette to hyrdum his gecorenum, hí ne gewitað næfre fram his andweardnysse; forðan ðe God is æghwær, and swa hwider swa ða englas fleoð, æfre hí beoð binnan his andwerdnysse, and his wuldres brucað. Hi bodiað ure weorc and gebedu þam Ælmihtigan, þeah ðe him nán ðing digle ne sy, swa swa se heah-engel Raphahel cwæð to ðam Godes menn, Tobían, "Þaða ge eow gebædon, ic offrode eower gebedu ætforan Gode." "I say unto you, that their angels ever see the countenance of my Father who is in heaven." By these words is manifested that over every believing man an angel is set as a guardian, who shields him against the devil's machination, and supports him in holy virtues, as the psalmist said of every righteous man, "God hath commanded his angels concerning thee, that they may preserve thee, and lift thee in their hands, lest thou dash thy foot against a stone." It is a great honour for christian men, that every one has from his birth an angel assigned to him in fellowship, as it is written of the apostle Peter, when the angel led him from the prison, and he came to his companions, and knocking prayed for admission. Then said the faithful, "It is not Peter who there knocketh, but is his angel." But those angels, whom God has set as guardians over his chosen, never depart from his presence; for God is everywhere, and whithersoever the angels fly, they are ever in his presence, and partake of his glory. They announce our works and prayers to the Almighty, though to him nothing is hidden, as the archangel Raphael said to the man of God, Tobias, "When ye prayed, I offered your prayers before God."

Seo Ealde Æ ús sægð, þæt heah-englas sind gesette ofer gehwilce leodscipas, þæt hi ðæs folces gymon, ofer ða oðre englas, swa swa Moyses, on ðære fiftan béc ðære Ealdan Æ, þysum wordum geswutelode, "Þaða se healica God todælde and tostencte Adames ofspring, þa sette he ðeoda gemæru æfter getele his engla." Þisum andgite geþwærlæcð se witega Danihel on his witegunge. Sum Godes engel spræc to Danihele embe ðone heah-engel þe Perscisce ðeode bewiste, and cwæð, "Me com to se heah-engel, Greciscre þeode ealdor, and nis heora nán mín gefylsta, buton Michahel, Ebreisces folces ealdor. Efne nú Michahel, án ðæra fyrmestra ealdra, com me to fultume, and ic wunode ðær wið þone cyning Persciscre ðeode." Mid þisum wordum is geswutelod hú micele care ða heah-englas habbað heora ealdordomes ofer mancynn, ðaða he cwæð, þæt Michahel him come to fultume. The Old Law informs us that archangels are set over every nation, that they may take care of the people, over the other angels, as Moses, in the fifth book of the Old Law, manifested in these words, "When God on high divided and scattered Adam's offspring, he set the boundaries of nations according to the number of his angels." In this sense agrees the prophet Daniel in his prophecy. An angel of God spake to Daniel concerning the archangel who directed the Persian people, and said, "The archangel came to me, the prince of the Grecian people, and there is none of these my supporter, save Michael, the prince of the Hebrew folk. Lo, Michael, one of the first princes, came to me in succour, and I continued there with the king of the Persian nation." By these words is manifested how great care the archangels have of their authority over mankind, when he said that Michael came to his succour.

Is nu geleaflic þæt se heah-engel Michahel hæbbe gymene cristenra manna, seðe wæs ðæs Ebreiscan folces ealdor, þa hwile ðe hí on God belyfdon; and þæt he geswutelode, þaða he him sylfum cyrcan getimbrode betwux geleaffulre ðeode, on ðam munte Gargano, swa swa we hwene ǽr ræddon. Þæt is gedón be Godes fadunge, þæt se mǽra heofonlica engel beo singallice cristenra manna gefylsta on eorðan, and þingere on heofonum to ðam Ælmihtigan Gode, seðe leofað and rixað á on ecnysse. Amen. It is now credible that the archangel Michael has care of christian men, who was prince of the Hebrew folk, while they believed in God; and that he manifested when he built himself a church among a faithful people on mount Garganus, as we have read a little before. It is done by God's dispensation, that the great heavenly angel is the constant supporter of christian men on earth, and their intercessor in heaven with Almighty God, who liveth and reigneth to all eternity. Amen.

DOMINICA XXI. POST PENTECOSTEN. THE TWENTY-FIRST SUNDAY AFTER PENTECOST.

Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua. Loquebatur Jesus cum discipulis suis in parabolis, dicens: et reliqua.

"Drihten wæs sprecende on sumere tide to his apostolum mid bigspellum, þus cweðende, Heofonan rice is gelíc sumum cyninge þe worhte his suna gyfte. Þa sende he his bydelas to gelaðigenne his underðeoddan:" et reliqua. "The Lord was speaking at a certain time to his apostles in parables, thus saying, The kingdom of heaven is like unto a certain king who made a marriage for his son. Then sent he his messengers to invite his subjects," etc.

We folgiað þæs papan Gregories trahtnunge on þyssere rædinge. We follow in this text the exposition of pope Gregory.

Mine gebroðra þa leofostan, gelomlice ic eow sæde, þæt gehwær on halgum godspelle þeos andwerde gelaðung is geháten heofenan rice. Witodlice rihtwisra manna gegaderung is gecweden heofonan rice. God cwæð þurh his witegan, "Heofon is min setl." Paulus se Apostol cwæð, þæt "Crist is Godes Miht and Godes Wisdom." Swutelice we magon understandan þæt gehwilces rihtwises mannes sawul is heofon, þonne Crist is Godes Wisdom, and rihtwises mannes sawul is þæs wisdomes setl, and seo heofen is his setl. Be þisum cwæð se sealm-scóp, "Heofonas cyðað Godes wuldor." Godes bydelas he het heofonas. Eornostlice haligra manna gelaðung is heofonan rice, forðan ðe heora heortan ne beoð begripene on eorðlicum gewilnungum, ac hí geomriað to ðam upplican; and God nu iu rixað on him, swa swa on heofenlicum wunungum. My dearest brothers, I have frequently told you, that everywhere in the holy gospel this present church is called the kingdom of heaven. Verily a gathering of righteous men is called the kingdom of heaven. God said through his prophet, "Heaven is my seat." Paul the Apostle said that "Christ is God's Might and God's Wisdom." Clearly we may understand that the soul of every righteous man is heaven, when Christ is God's Wisdom, and the soul of a righteous man is the seat of wisdom, and heaven is his seat. Of this the psalmist said, "The heavens make known the glory of God." He calls the heavens God's messengers. But the congregation of holy men is the kingdom of heaven, because their hearts are not occupied in earthly desires, but they sigh for that which is above; and God now long since reigns in them, as in the heavenly dwellings.

Se cyning ðe worhte his suna gifta is God Fæder, þe ða halgan gelaðunge geðeodde his Bearne þurh geryno his flæsclicnysse. Seo halige gelaðung is Cristes bryd, þurh ða hé gestrynð dæghwomlice gastlice bearn, and heo is ealra cristenra manna modor, and ðeah-hwæðere ungewemmed mæden. Þurh geleafan and fulluht we beoð Gode gestrynde, and him to gastlicum bearnum gewiscede, þurh Cristes menniscnysse, and þurh gife þæs Halgan Gastes. The king who made a marriage for his son is God the Father, who associated the holy church with his Son through the mystery of his incarnation. The holy church is Christ's bride, by which he daily begets spiritual children, and she is the mother of all christian men, and, nevertheless, an undefiled maiden. Through belief and baptism we are begotten to God, and adopted as his spiritual children, through Christ's humanity, and through grace of the Holy Ghost.

God sende his ærendracan, þæt hé gehwilce to ðisum giftum gelaðode. Æne hé sende and eft; forðan ðe hé sende his witegan, þe cyddon his Suna menniscnysse towearde, and he sende eft siððan his apostolas, þe cyddon his to-cyme gefremmedne, swa swa ða witegan hit ǽr gewitegodon. Þaða hí noldon cuman to ðam giftum, ða sende hé eft, þus cweðende, "Secgað ðam gelaðodum, Efne, ic gegearcode mine gód, ic ofslóh mine fearras, and mine gemæstan fugelas, and ealle mine ðing ic gearcode: cumað to þam giftum." God sent his messengers, that he might invite everyone to this marriage. He sent once and again; for he sent his prophets, who announced his Son's humanity to come, and again, he afterwards sent his apostles, who announced his advent accomplished, as the prophets had erst prophesied it. When they would not come to the marriage, he sent again, thus saying, "Say to those who are invited, Behold, I have prepared my meats, I have slain my oxen and my fatted fowls, and have prepared all my things: come to the marriage."

Þa fearras getácniað ða heah-fæderas ðære ealdan ǽ, þe moston ða, be leafe ðære ealdan ǽ, on fearres wisan, heora fynd ofslean. Hit is þus awriten on þære ealdan ǽ, "Lufa ðinne freond, and hata ðinne feond." Þus wæs alyfed þam ealdum mannum, þæt hí moston Godes wiðerwinnan and heora agene fynd mid stranglicere mihte ofsittan, and mid wæpne acwellan. Ac se ylca God, þe þas leafe sealde þurh Moyses gesetnysse ǽr his to-cyme, se ylca eft, ðaða he þurh menniscnysse to middangearde com, awende ðone cwyde, þus cweðende, "Ic bebeode eow, Lufiað eowre fynd, and doþ tela þam ðe eow hátiað, and gebiddað for eowre ehteras, þæt ge beon bearn þæs Heofonlican Fæder, seðe lǽt his sunnan scinan ofer góde and yfele, and he sylð rén-scuras and wæstmas rihtwisum and unrihtwisum." Hwæt getácniað þa fearras buton fæderas ðære ealdan ǽ? Hwæt wæron hí, buton fearra gelican, þaða hí, mid leafe þære ealdan ǽ, heora fynd mid horne lichamlicere mihte potedon? The oxen betoken the patriarchs of the old law, who might then, by permission of the old law, slay their foes in the manner of an ox. It is thus written in the old law, "Love thy friend, and hate thy foe." Thus it was allowed to men of old, that they might with strong might oppress, and with weapons slay the adversaries of God and their own foes. But the same God, who gave this permission through the law of Moses before his advent, the same afterwards, when he through human nature came to the world, changed the mandate, thus saying, "I command you, Love your foes, and do good to those who hate you, and pray for your persecutors, that ye may be children of the Heavenly Father, who letteth his sun shine over good and evil, and he giveth rain-showers and fruits to the righteous and to the unrighteous." What betoken the oxen but the fathers of the old law? What were they but the like of oxen, when, by permission of the old law, they struck their foes with the horn of bodily might?

Þa gemǽstan fugelas getácniað þa halgan láreowas þære Níwan Gecyðnysse. Þa sind gemæste mid gife þæs Halgan Gastes to ðam swiðe, þæt hí wilniað þæs upplican færeldes mid fyðerum gastlicere drohtnunge. Hwæt is þæt man besette his geðanc on nyðerlicum þingum, buton swilce modes hlænnys? Se ðe mid fódan þære upplican lufe bið gefylled, he bið swilce he sy mid rumlicum mettum gemæst. Mid þyssere fætnysse wolde se sealm-wyrhta beon gemæst, ðaða hé cwæð, "Beo min sawul gefylled swa swa mid rysle and mid ungele." The fatted fowls betoken the holy teachers of the New Testament. These are fatted with the grace of the Holy Ghost to that degree, that they desire the heavenly journey with the wings of spiritual life. What is it for a man to set his thoughts on sublunary things but, as it were, a tenuity of mind? He who is filled with the food of heavenly love, is as though he were fatted with generous meats. With this fatness the psalmist would be fatted, when he said, "Be my soul filled as with fat and with tallow."

Hwæt is, "Mine fearras sind ofslagene, and mine gemæstan fugelas," buton swilce he cwæde, 'Behealdað ðæra ealdfædera drohtnunga, and understandað þæra wítegena gyddunge, and þæra apostola bodunge embe mines Bearnes menniscnysse, and cumað to ðam giftum'? Þæt is, 'Cumað mid geleafan, and geðeodað eow to ðære halgan gelaðunge, ðe is his bryd and eower modor.' What is, "My oxen and my fatted fowls are slain," but as though he had said, 'Behold the lives of the old fathers, and understand the singing of the prophets, and the preaching of the apostles concerning my Son's humanity, and come to the marriage'? That is, 'Come with faith, and associate yourselves to the holy church, which is his bride and your mother.'

"Hí hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora ceape." Se færð to his tune and forsihð Godes gearcunge, seðe ungemetlice eorðlice teolunge begæð to ðan swiðe, þæt he his Godes dǽl forgymeleasað. Se færð embe his mangunge, seðe mid gytsunge woruldlicra gestreona cepð swiðor þonne ðæs ecan lifes welan. Eornostlice þonne hí sume mid eorðlicum teolungum ungefohlice hí gebysgiað, and sume mid woruldlicum hordum, þonne ne magon hí for ðære bysga smeagan embe þæs Hælendes menniscnysse; and eac him bið swiðe héfigtyme geðuht, þæt hí heora þeawas be his regole geemnetton. Sume eac beoð swa ðwyrlice gemódode, þæt hí ne magon Godes bodunge gehyran, ac mid ehtnysse Godes bydelas geswencað, swa swa þæt godspel her bæftan cwæð, "Sume hí gelæhton þa bydelas, and mid teonan gewæhton, and ofslogon. Ac se cyning, ðaða he þis geaxode, sende his here to, and þa manslagan fordyde, and heora burh forbærnde." "They neglected it, and went, some to their farms, some to their merchandise." He goes to his farm and neglects God's preparation, who immoderately attends to earthly pursuits to that degree that he neglects God's portion. He goes about his traffic, who with covetousness heeds worldly gains more than the riches of eternal life. But when they busy themselves immoderately, some with earthly pursuits and some with worldly treasures, then they cannot for that business meditate on the humanity of Jesus; and it also seems to them very irksome to adjust their conduct to his rule. Some also are so perversely minded, that they may not hear God's preaching, but with persecution afflict God's messengers, as the gospel hereafter says, "Some seized the messengers, and with injury afflicted them, and slew them. But the king, when he was informed of this, sent his army, and destroyed the murderers and burned their city."

Þa manslagan he fordyde, forðan ðe hé ða arleasan ehteras hreowlice acwealde, swa swa we gehwǽr on martyra þrowungum rædað. Nero, se wælhreowa casere, [hét ahón Petrum, and Paulum beheafdian, ac he wearð færlice of his rice aflymed, and hine wulfas totæron. Herodes beheafdode þone apostol Iacob, and Petrum gebrohte on cwearterne; ac God hine ahredde of his hæftnede, and þaða se cyning smeade hú he of ðam cwearterne come, þa æfter þan him com to Godes engel, and hine to deaðe gesloh. Astriges, se Indisca cyning, þe Bartholomeum ofsloh, awedde, and on þam wodan dreame gewát. Ealswa Egeas, þe Andream ahencg, þærrihte on wodan dreame geendode. Langsum bið to gereccenne ealra þæra arleasra ehtera geendunga, hú gramlice se Ælmihtiga God his halgena þrowunga on him gewræc. Ðæt godspel cwyð, þæt he heora burh forbærnde, forþan ðe hi beoð ægðer ge mid sawle ge mid lichaman on ecere susle forbærnde. "He sende his here tó," forþan ðe he þurh his englas þa mánfullan fordeð. Hwæt sind þæra engla werod buton here þæs Heofonlican Cyninges? He is geháten Dominus Sabaoð, þæt is 'Heres Hlaford,' oððe 'Weroda Drihten.' He destroyed the murderers, because he fiercely slew the impious persecutors, as we read everywhere in the passions of the martyrs. Nero, the cruel emperor, [commanded Peter and Paul to be beheaded, but he was suddenly driven from his realm, and wolves tore him in pieces. Herod beheaded the apostle James, and brought Peter into prison, but God saved him from his captivity, and when the king was inquiring how he came out of the prison, God's angel came to him afterwards and slew him to death. Astryges, the Indian king, who slew Bartholomew, became mad, and in a fit of madness departed. In like manner Egeas, who crucified Andrew, ended forthwith in a fit of madness. Longsome would it be to recount the ends of all the impious persecutors, how sternly the Almighty God avenged on them the sufferings of his saints. The gospel says, that he burned their city, because they will be, both with soul and with body, burned in everlasting torment. "He sent his army," because through his angels he destroys the wicked. What are the hosts of angels but the army of the Heavenly King? He is called Dominus Sabaoth, that is 'Lord of an army,' or 'Lord of Hosts.'

Se cyning cwæð ða to his þegnum, "Ðas gyfta sind gearowe, ac þa ðe ic þærtó gelaðode næron his wyrðe. Farað nu to wega utscytum, and swa hwylce swa ge gemetað, laþiað to þam gyftum." Wegas sind mislice manna dæda. Utscytas þæra wega sind ateorung woruldlicera weorca; and þa for wel oft becumað to Gode, þe on eorðlicum weorcum hwonlice speowð. Hwæt ða ðæs cyninges ærendracan ferdon geond wegas, gadrigende ealle þa ðe hi gemetton, ægðer ge yfele ge gode, and gesetton þa gifta endemes. On þyssere andwerdan gelaðunge sind gemengde yfele and gode, swa swa clæne corn mid fulum coccele: ac on ende þyssere worulde se soða Dema hæt his englas gadrian þone coccel byrþenmælum, and awurpan into ðam unadwæscendlicum fyre. Byrþenmælum hi gadriað þa synfullan fram þam rihtwisum: þonne ða manslagan beoð togædere getigede innon þam hellicum fyre, and sceaþan mid sceaþum, gytseras mid gytserum, forliras mid forlirum; and swa gehwylce mánfulle geferan on þam ecum tintregum samod gewriþene cwylmiað; and se clæna hwæte bið gebroht on Godes berne: þæt is, þæt ða rihtwisan beoð gebrohte to þam ecan life, þær ne cymð storm ne nan unweder þæt ðam corne derie. Ðonne ne beoð þa godan nahwar buton on heofenum, and þa yfelan nahwar buton on helle. The king then said to his servants, "The marriage is ready, but those whom I have thereto invited were not worthy of it. Go now to the outlets of the ways, and whomsoever ye find, invite to the marriage." Ways are the various deeds of men. Outlets of ways are the perishing of worldly works; and those very often come to God, who in earthly works but little prosper. Hereupon the king's messengers went through the ways, gathering all whom they found, both evil and good, and at length made the marriage. In this present church are mingled evil and good, as clean corn with foul cockle: but at the end of this world the true Judge will bid his angels gather the cockle by burthens, and cast it into the unquenchable fire. By burthens they will gather the sinful from the righteous: then will murderers be tied together within the hellish fire, and robbers with robbers, the covetous with the covetous, adulterers with adulterers; and so all wicked associates, bound together, shall suffer in everlasting torments; and the clean wheat shall be brought into God's barn: that is, the righteous shall be brought to everlasting life, where storm comes not nor any tempest that may injure the corn. Then will the good be nowhere but in heaven, and the evil nowhere but in hell.

Mine gebroþra, gif ge góde sind, þonne sceole ge emlice wiþercorenra manna yfelnysse forberan, swa lange swa ge on þisum andweardan life wuniað. Ne bið se gód seþe yfelne forberan nele. Be þisum cwæð Godes stemn to þam witegan Ezechiel, "Ðu mannes bearn, ungeleaffulle and yfel tihtende sind mid þe, and þu wunast mid þam wyrstan wyrmcynne." Eft Paulus se Apostol geleaffulra manna líf herode and getrymde, þus tihtende, "Gewuniað betwux þwyrum mancynne: scinað betwux þam swa swa steorran, lífes word healdende." My brothers, if ye are good, then should ye bear with equanimity the evilness of reprobate men, as long as ye continue in this present life. He is not good who will not bear with the evil. On this the voice of God said to the prophet Ezekiel, "Thou son of man, unbelieving and prompters to evil are with thee, and thou dwellest with the worst wormkind." Again Paul the Apostle praised and confirmed the lives of believing men, thus stimulating them, "Dwell among perverse mankind: shine among them as stars, holding the word of life."

"Se cyning eode inn, and gesceawode þa gebeoras, þa geseah he þær ænne mann þe næs gescryd mid gyftlicum reafe." Þæt giftlice reaf getácnað þa soðan lufe Godes and manna. Þa lufe ure Scyppend us geswutelode þurh hine sylfne, þaða he gemedemode þæt he us fram þam ecan deaþe mid his deorwurþan blode alysde, swa swa Iohannes se Godspellere cwæð, "Swa swiþe lufode God þysne middangeard, þæt he his áncennedan Sunu sealde for us." Se Godes Sunu, þe ðurh lufe to mannum becom, gebicnode on þam godspelle þæt ðæt giftlice reaf getácnode,—þa soðan lufe. Ælc þæra þe mid geleafan and fulluhte to Gode gebihð, he cymð to þam gyftum; ac he ne cymð na mid gyftlicum reafe, gif he þa soþan lufe ne hylt. Witodlice ge geseoð þæt gehwam sceamað, gif he gelaðod bið to woruldlicum gyftum, þæt he wáclice gescryd cume to þære scortan blisse; ac micele mare sceamu bið þam ðe mid horium reafe cymð to Godes gyftum, þæt he for his fulum gyrelan fram þære ecan blisse ascofen beo into ecum þeostrum. Swa swa reaf wlitegað þone man lichamlice, swa eac seo soðe lufu wlitegað ure sawle mid gastlicere fægernysse. Ðeah se mann hæbbe fullne geleafan, and ælmessan wyrce, and fela to gode gedo, eal him bið ydel, swa hwæt swa he deð, buton he hæbbe soþe lufe to Gode and to eallum cristenum mannum. Seo is soð lufu, þæt gehwá his freond lufie on gode, and his feond for gode. Dæghwamlice gæð se Heofonlica Cyning into þam gyftum, þæt is, into his gelaðunge, and sceawað hwæðer we beón mid þam gyftlicum reafe innan gescrydde; and swa hwylcne swa he gemet butan soþre lufe, ðæne he befrinð mid graman, þus cweðende, "Þu freond, humeta dorstest ðu gán to minre gearcunge buton gyftlicum reafe?" "Freond" he hine het, and þeah awearp fram his gebeorum. Freond he wæs ðurh geleafan, and wiþercora þurh weorc. He þærrihte adumbode, forþan þe æt Godes dome ne bið nán beladung ne wiþertalu; ac se Dema þe wiðutan þreað, is gewita his ingehides wiðinnan. Ðeah ðe hwá þa soþan lufe gyt fulfremedlice næbbe, ne sceal he ðeah his sylfes geortruwian, forðan ðe se witega be swylcum cwæð to Gode, "Min Drihten, þine eagan gesawon mine unfulfremednysse, and on þinre béc ealle] sind awritene." "The king went in, and beheld the guests, when he saw one man there who was not clad in a marriage garment." The marriage garment betokens the true love of God and men. That love our Creator manifested to us in himself, when he vouchsafed to redeem us from eternal death with his precious blood, as John the Evangelist said, "So greatly God loved this world, that he gave his only-begotten Son for us." The Son of God, who through love came to men, signified in the gospel that which the marriage garment betokened,—true love. Every of those who with faith and baptism incline to God, comes to the marriage; but he comes not with a marriage garment, if he holds not true love. For ye see that everyone is ashamed, if he is invited to a worldly marriage, to come meanly clad to that short pleasure; but a much greater shame is it for him who with a sordid garment comes to God's marriage, so that for his foul habit he shall be cast from eternal bliss into eternal darkness. So as a garment adorns a man bodily, so also true love adorns our soul with spiritual fairness. Though a man have full faith, and give alms, and do much good, all will be vain, whatsoever he does, unless he have true love for God and for all christian men. It is true love, that everyone love his friend well, and his foe for his good. The Heavenly King goes daily to the marriage, that is, into his church, and looks whether we are clad within in the marriage garment; and whomsoever he finds without true love, him he questions with wrath, thus saying, "Thou friend, how durstest thou come to my preparation without a marriage garment?" "Friend" he called him, and, nevertheless, cast him from his guests. A friend he was through faith, and a reprobate in works. He was forthwith silent, because at God's doom there is no exculpation nor defence; for the Judge who convicts without, is cognizant of his mind within. Though any one have not true love perfectly, yet should he not despair of himself, for of such the prophet spake to God, "My Lord, thine eyes have seen my imperfections, and in thy book all] are written."