Chapter XVIII: K=l. Sept (3)

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 {491} 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.

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DOMINICA XVII. POST PENTECOSTEN.

Ibat Iesus in ciuitatem quae uocatur Naim: et reliqua.

Ure Drihten ferde to sumere byrig seo is geh['a]ten Naim, and his gingran samod, and genihtsum menigu. Thadha he genealaehte tham port-geate, tha ferede man anes cnihtes l['i]c to byrgene: et reliqua.

Beda se trahtnere cwaedh, thaet seo burh Naim is gereht, {492} 'ydhung' odhdhe 'styrung.' Se deada cniht, dhe on manegra manna gesihdhe waes geferod, get['a]cnadh gehwylcne synfulne mannan the bidh mid healicum leahtrum on dham inran menn adydd, and bidh his yfelnys mannum cudh. Se cniht waes ['a]ncenned sunu his meder, swa bidh eac gehwilc cristen man gastlice dhaere halgan geladhunge sunu, seo is ure ealra modor, and dheah-hwaedhere ungewemmed maeden; fordhan dhe hire team nis n['a] lichamlic ac gastlic. Gehwilc Godes dheow, thonne he leornadh, he bidh bearn gecweden: eft, thonne he odherne laerdh, he bidh modor, swa swa se apostol Paulus be dham aslidenum mannum cwaedh, "Ge synd mine bearn, dha dhe ic nu odhre sidhe geeacnige, odhthaet Crist beo on eow geedn['i]wod." Thaet port-geat get['a]cnadh sum lichamlic andgit the menn dhurh syngiadh. Se mann dhe tosaewdh ungethwaernysse betwux cristenum mannum, odhdhe sedhe sprecdh unrihtwisnysse on heannysse dhurh his mudhes geat, he bidh dead geferod. Se dhe behylt wimman mid galre gesihdhe and fulum luste, dhurh his eagena geat, h['e] geswuteladh his sawle deadh. Se dhe idele spellunge, odhdhe t['a]llice word lustlice gehyrdh, thonne macadh h['e] his eare him sylfum to deadhes geate. Swa is eac be dham odhrum andgitum to understandenne.

Se Haelend weardh astyred mid mildheortnysse ofer dhaere meder, thaet he us bysene sealde his arfaestnysse; and he dhone deadan sydhdhan araerde, thaet he us to his geleafan getrymede. He genealaehte and hreopode tha b['ae]re, and tha b['ae]rmenn aetstodon. Seo b['ae]r dhe thone deadan ferode is thaet orsorge ingehyd thaes orwenan synfullan. Sodhlice dha byrdheras, dhe hine to byrgenne feredon, synd olaecunga lyffetyndra geferena, the mid olaecunge and geaettredum swaesnyssum thone synfullan tihtadh and heriadh, swa swa se w['i]tega cwaedh, "Se synfulla bidh geherod on his lustum, and se unrihtwisa bidh gebletsod: thonne he bidh mid idelum hlisan and lyffetungum bef['a]ngen, thonne bidh hit swylce he sy mid sumere mold-hypan ofhroren." Be swylcum cwaedh se Haelend to ['a]num his gecorenan, dhadha h['e] wolde his faeder l['i]c bebyrian: he cwaedh, "Gedhafa thaet dha {494} deadan bebyrion heora deadan: far dhu, and boda Godes rice." Witodlice dha deadan bebyriadh odhre deadan, thonne gehwilce synfulle menn odhre heora gel['i]can mid derigendlicere herunge ge['o]laecadh, and mid gegaderodum hefe thaere wyrstan lyffetunge ofdhriccadh. Be swylcum is gecweden on odhre stowe, "Lyffetyndra tungan gewridhadh manna sawla on synnum."

Mid tham dhe Drihten hrepode dha baere, dha aetstodon tha b['ae]rmenn. Swa eac, gif dhaes synfullan ingehyd bidh gehrepod mid fyrhte thaes upplican domes, thonne widhhaefdh he dham unlustum and dham leasum lyffeterum, and clypigendum Drihtne to dham ecan life c['a]flice geandwyrt, swylce he of deadhe arise. Drihten cwaedh to dham cnihte, "Ic secge dhe, Aris, and he dhaerrihte ges['ae]t and spraec, and se Haelend betaehte hine his meder." Se ge-edcucoda sitt, thonne se synfulla mid godcundre onbryrdnysse cucadh. He sprecdh, thonne he mid Godes herungum his mudh gebysgadh, and mid sodhre andetnysse Godes mildheortnysse secth. He bidh his meder betaeht, thonne he bidh thurh sacerda ealdord['o]m gem['ae]nscipe dhaere halgan geladhunge geferlaeht. Thaet folc weardh mid micclum ege ablicged; fordhan swa swa mann fram marum synnum gecyrdh to Godes mildheortnysse, and his dheawas aefter Godes bebodum gerihtlaecdh, swa m['a] manna beodh gecyrrede dhurh his gebysnunge to Godes herunge.

Thaet folc cwaedh thaet maere witega ar['a]s betwux ['u]s, and thaet God his folc geneosode. Sodh h['i] saedon be Criste, thaet he maere witega is; ac he is witegena Witega, and heora ealra witegung; fordhan dhe ealle be him witegodon, and he dhurh his to-cyme heora ealra witegunge gefylde. We cwedhadh nu mid maran geleafan, thaet he is maere witega, fordhan dhe he w['a]t ealle dhing, and eac fela witegode, and he is sodh God of sodhum Gode, Aelmihtig Sunu of dham Aelmihtigan Faeder, sedhe his folc geneosode thurh his menniscnysse, and fram deofles dheowte alysde.

We raedadh gehwaer on bocum, thaet se Haelend fela deade to l['i]fe araerde, ac dheah-hwaedhere nis n['a]n godspell gesett be {496} heora nanum buton dhrim anum. An is thes cniht the we nu embe spraecon, odher waes anes ealdormannes dohtor, thridde waes Lazarus, Marthan brodher and Marian. Thyssera dhreora manna aerist get['a]cnadh thaet dhryfealde aerist synfullra sawla. Thaere sawle deadh is threora cynna: ['a]n is yfel gedhafung, odher is yfel weorc, dhridda is yfel gewuna. Dhaes ealdormannes dohtor laeig aet fordhsidhe, and se faeder geladhode dhone Haelend thaerto, fordhan dhe he waes on dham timan thaer on neawiste. Heo dha fordhferde aerdhan dhe he hire to come. Thadha he com, dha genam h['e] h['i] be dhaere h['a]nda, and cwaedh, "Thu maeden, ic secge dhe, Ar['i]s. And heo dhaerrihte ar['a]s, and metes baed."

This maeden dhe inne laeg on deadhe geswefod, get['a]cnadh thaere synfullan sawle deadh, dhe gelustfulladh on yfelum lustum digellice, and ne bidh gyt mannum cudh, thaet heo thurh synna dead is; ac Crist geswutelode thaet h['e] wolde swa synfulle sawle gel['i]ffaestan, gif h['e] mid geornfullum gebedum to geladhod bidh, thadha he araerde thaet maeden binnan dham huse, swa swa digelne leahter on menniscre heortan lutigende. Nu syndon odhre synfulle the gelustfulliadh on derigendlicum lustum mid gedhafunge, and eac heora yfelnysse mid weorcum cydhadh; swilce get['a]cnode se deada cniht, dhe waes on thaes folces gesihdhe gef['e]rod. Swilce synfulle araerdh Crist, gif h['i] heora synna behreowsiadh, and betaecdh h['i] heora meder, thaet is, thaet he hi geferlaecdh on annysse his geladhunge.

Sume synfulle men gedhafiadh heora lustum, and dhurh yfele daeda mannum cydhadh heora synna, and eac gewunelice syngigende h['i] sylfe gewemmadh: thyllice get['a]cnode Lazarus, the laeg on byrgene feower niht fule stincende. Witodlice Godes nama is Aelmihtig, fordhan dhe h['e] maeg ealle dhing gefremman. He maeg dha synfullan sawle dhurh his gife geliffaestan, dheah dhe heo on gewunelicum synnum fule stince, gif heo mid carfulre drohtnunge Godes mildheortnysse secdh; ac swa mare wund swa heo maran laecedomes beh['o]fadh. Thaet geswutelode se Haelend, thatha h['e] mid leohtlicere stemne thaet maeden araerde {498} on feawra manna gesihdhe; fordhan dhe h['e] ne gedhafode thaet dhaera m['a] manna inne waere, buton se faeder, and seo modor, and his dhry leorning-cnihtas: and he cwaedh dha, "Thu maeden, Ar['i]s."

Swa bidh eac se digla deadh dhaere sawle eathelicor to ar['ae]renne, the on gedhafunge digelice syngadh, thonne synd dha openan leahtras to gehaelenne. Thone cniht he araerde on ealles folces gesihdhe, and mid thysum wordum getrymede, "Thu cniht, ic secge dhe, Ar['i]s." Tha diglan gyltas man sceal digelice betan, and dha openan openlice, thaet dha beon getimbrode thurh his behreowsunge, dhe ['ae]r waeron thurh his m['a]ndaeda geaeswicode.

Drihten dhadha he Lazarum stincendne araerde, dha gedrefde he hine sylfne, and tearas ageat, and mid micelre stemne clypode, "Lazare, ga fordh:" dha he geswutelode thaet se dhe swidhe langlice and gewunelice syngode, thaet he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes rihtwisnysse gew['e]man. Nis n['a]n synn swa micel thaet man ne maege geb['e]tan, gif he mid inneweardre heortan be dhaes gyltes maedhe on sodhre d['ae]dbote thurhwunadh. Is theah-hwaedhere micel smeagung be anum worde the Crist cwaedh: he cwaedh, "Aelc synn and t['a]l bidh forg['i]fen behreowsigendum mannum, ac thaes Halgan Gastes t['a]l ne bidh naefre forg['i]fen. Theah dhe hw['a] cwedhe t['a]llic word ongean me, him bidh forg['i]fen, gif he dedh d['ae]dbote; sodhlice se dhe cwedh word ongan dhone Halgan Gast, ne bidh hit him forg['i]fen on dhyssere worulde, ne on dhaere towerdan." Nis n['a]n synna forg['i]fenys buton dhurh dhone Halgan Gast. An Aelmihtig Faeder is, se gestrynde aenne Sunu of him sylfum. Nis se Faeder gehaefd gemaenelice Faeder fram dham Suna and tham Halgan Gaste, fordhan dhe h['e] nis heora begra sunu. Se Halga Gast sodhlice is gemaenelice gehaefd fram dham Faeder and tham Suna, fordhan dhe h['e] is heora begra Gast, thaet is heora begra Lufu and Willa, thurh dhone beodh synna forgyfene. Witodlice dhaere Halgan Dhrynnysse weorc is aefre untodaeledlic, theah-hwaedhere {500} belimpdh aelc forg['i]fenys to dham Halgan Gaste, swa swa seo acennednys belimpdh to Criste ['a]num.

H['i] ne magon beon togaedere genemnede, Faeder, and Sunu, and Halig Gast, ac h['i] ne beodh mid aenigum faece fram him sylfum awar totwaemede. On eallum weorcum h['i] beodh togaedere, theah dhe to dham Faeder synderlice belimpe thaet he Bearn gestrynde, and to dham Suna belimpe seo acennednys, and to tham Halgan Gaste seo fordhstaeppung. Se Sunu is dhaes Faeder Wisdom aefre of dham Faeder acenned; se Halga Gast nis na acenned, fordhan dhe he nis na sunu, ac he is heora begra Lufu and Willa, aefre of him b['a]m fordhstaeppende, thurh dhone we habbadh synna forgyfenysse, swa swa we habbadh thurh Crist alysednysse; and theah-hwaedhere on aegdhrum weorce is seo Halige Thrynnys wyrcende untodaeledlice.

Se cwydh t['a]l ongean dhone Halgan Gast, sedhe mid unbehreowsigendre heortan thurhwunadh on m['a]ndaedum, and forsihdh tha forgyfenysse dhe stent on dhaes Halgan Gastes gife: thonne bidh his scyld unalysendlic, fordhan dhe he sylf him belicdh thaere forg['i]fenysse weg mid his heardheortnysse. Behreowsigendum bidh forg['i]fen, forseondum naefre. Uton we biddan thone Aelmihtigan Faeder, sedhe us thurh his wisdom geworhte, and thurh his Halgan Gast geliffaeste, thaet he dhurh dhone ylcan Gast us do ure synna forgyfenysse, swa swa he us dhurh his aenne ['a]ncennedan Sunu fram deofles dheowte alysde.

Sy lof and wuldor tham ecan Faeder, sedhe naefre ne ongann, and his ['a]num Bearne, sedhe aefre of him is, and tham Halgan Gaste, sedhe aefre is of him b['a]m, hi dhry ['a]n Aelmihtig God untodaeledlic, ['a] on ecnysse rixigende. Amen.

THE SEVENTEENTH SUNDAY AFTER PENTECOST.

Ibat Jesus in civitatem quae vocatur Naim: 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 the expositor said, that the city of Nain is interpreted {493} '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.

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 {495} 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."

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.

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 read everywhere in books, that Jesus raised many dead to life, but yet there is no gospel composed of any of them {497} 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."

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.

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 {499} not more persons to be therein than the father, and the mother, and his three disciples: and he said then, "Thou maiden, Arise."

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.

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 {501} is ever indivisible, yet all forgiveness belongs to the Holy Ghost, as birth belongs to Christ alone.

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.

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.

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.

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{502} III. K[=AL]. OCTOB.

DEDICATIO AECCLESIE S[=CI] MICHAELIS ARCHANGELI.

Manegum mannum is cudh seo halige st['o]w S[=ce] Michaheles, on thaere d['u]ne the is geh['a]ten Garganus. Seo d['u]n stent on Campania landes gemaeron, widh tha s['ae] Adriaticum, twelf mila on upstige fram anre byrig the is geh['a]ten Sepontina. Of dhaere stowe weardh araered thises daeges freols geond geleaffulle geladhunge. Thaer eardode sum thurhspedig mann Garganus geh['a]ten: of his gelimpe weardh seo d['u]n swa gec['i]ged. Hit gel['a]mp, thatha seo ormaete micelnyss his orfes on dhaere dune laeswede, thaet sum modig fearr weardh ['a]ngencga, and thaere heorde-drafe oferh['o]gode. Hwaet se hl['a]ford tha Garganus gegaderode micele menigu his in-cnihta, and dhone fearr gehwaer on dham westene sohte, and aet nextan hine gemette standan uppon dham cnolle thaere healican dune, aet ['a]nes scraefes inngange; and he dha mid graman weardh astyred, hw['i] se fearr ['a]ngenga his heorde fors['a]we, and gebende his bogan, and mid geaettrode flan hine ofsceotan wolde; ac seo geaettrode fl['a] wende ongean swilce mid windes blaede adhrawen, and thone dhe hi sceat thaerrihte ofsloh.

His magas dha and nehgeburas wurdon thearle thurh dha daede ablicgede, and heora n['a]n ne dorste dham fearre genealaecan. H['i] dha heora biscop r['ae]des befrunon, hwaet him be dham to donne waere. Se biscop dha funde him to r['ae]de, thaet h['i] mid threora daga faestene, swutelunge thaes wundres aet Gode baedon. Tha on dhaere dhriddan nihte thaes faestenes aeteowde se heah-engel Michahel hine sylfne tham biscope on gastlicere gesihdhe, thus cwedhende, "Wislice ge dydon, thaet ge to Gode sohton thaet thaet mannum digle waes. Wite dhu gewislice, thaet se mann dhe mid his agenre fl['a]n ofscoten waes, thaet hit is mid minum willan ged['o]n. Ic eom Michahel se heah-engel Godes Aelmihtiges, and ic symle on his gesihdhe wunige. Ic secge dhe, thaet ic dha stowe the se fearr geealgode synderlice lufige, {504} and ic wolde mid thaere geb['i]cnunge geswutelian thaet ic eom dhaere stowe hyrde; and ealra dhaera t['a]cna dhe dhaer gelimpadh, ic eom sceawere and gymend." And se heah-engel mid thisum wordum to heofonum gew['a]t.

Se biscop rehte his gesihdhe tham burhwarum, and hi dha sydhdhan gewunelice thider sohton, and thone lifigendan God and his heah-engel Michahel geornlice baedon. Tw['a] dura h['i] gesawon on dhaere cyrcan, and waes seo suth duru sume daele mare, fram dhaere lagon stapas to dham west-daele; ac h['i] ne dorston thaet halige h['u]s mid ingange geneosian, ac daeghwomlice geornlice aet dhaere dura h['i] gebaedon.

Tha on dhaere ylcan t['i]de Neapolite, the waeron dha-gyt on haedhenscipe wunigende, cwaedon gefeoht togeanes thaere burhware Sepontiniscre ceastre, the tha halgan stowe wurdhodon, and togeanes Beneuentanos. H['i] dha, mid heora biscopes mynegungum gelaerde, baedon threora daga faec, thaet hi binnon tham dhrim dagum mid faestene thaes heah-engles Michaheles fultum baedon. Tha haedhenan eac swilce mid lacum and offrungum heora leasra goda gecneordlice m['u]nde and gescyldnysse baedon.

Efne dha on dhaere nihte the thaet gefeoht on merigen toweard waes, aeteowde se heah-engel Michahel hine sylfne dham biscope, and cwaedh, thaet he heora bena gehyrde, and his fultum him beh['e]t, and het thaet h['i] ane t['i]d ofer undern h['i] getrymedon ongean heora fynd. H['i] dha on merigen blidhe and orsorge, thurh dhaes engles beh['a]t, and mid truwan his fultumes, ferdon togeanes dham haedhenum. Tha sona on anginne thaes gefeohtes waes se m['u]nt Garganus bifigende mid ormaetre cwacunge, and micel liget fleah of dhaere d['u]ne swilce fl['a]n widh thaes haedhenan folces, and thaes m['u]ntes cnoll mid theosterlicum genipum eal oferhangen waes. Hwaet dha haedhenan dha forhtmode fleames cepton, and gelice h['i] wurdon mid tham fyrenum {506} flanum ofscotene, gelice mid thaera cristenra waepnum hindan ofsette, odhthaet hi heora burh Neapolim s['a]mcuce gesohton. Sodhlice dha dhe dha frecednyssa aetflugon, oncneowon thaet Godes engel dham cristenum to fultume becom, and h['i] dhaerrihte heora swuran Criste undertheoddon, and mid his geleafan gewaepnode wurdon. Witodlice thaes waeles waes geteald six hund manna mid tham fyrenum flanum ofsceotene. Tha cristenan dha sigefaeste mid micelre bylde and blisse h['a]m gecyrdon, and dham Aelmihtigan Gode and his heah-engle Michahele heora beh['a]t to dham temple gebrohton. Tha gesawon h['i] aetforan dhaere cyrcan nordh-dura, on tham marmanstane, swilce mannes f['o]tlaesta faestlice on dham stane gedhyde, and h['i] dha undergeaton thaet se heah-engel Michahel thaet t['a]cen his andwerdnysse geswutelian wolde. Hi dha sona dhaer-ofer cyrcan ar['ae]rdon and weofod, tham heah-engle to lofe, dhe him on tham stede fylstende st['o]d.

Tha weardh micel twynung betwux dhaere burhware be dhaere cyrcan, hwaedher h['i] inn-eodon, odhdhe h['i] halgian sceoldon. Hwaet h['i] dha on tham east-daele dhaere stowe cyrcan araerdon, and tham apostole Petre to wurdhmynte gehalgodon, and thaer-binnan S[=ce] Marian, and Iohanne dham Fulluhtere weofod asetton. Tha aet nextan sende se biscop to dham papan, and hine befr['a]n, h['u] him embe thaes heah-engles getimbrunge to d['o]nne waere. Se papa thisum aerende dhus geandwyrde, "Gif mannum alyfed is thaet hi dha cyrcan dhe se heah-engel sylf getimbrode halgian moton, thonne gebyradh seo halgung on dham daege the h['e] eow sige forgeaf, thurh unnan dhaes Aelmihtigan. Gif dhonne hwaet elles tham heah-engle gelicige, axiadh his willan on tham ylcan daege." Thadha dheos andswaru tham biscope gecydd waes, tha bead h['e] his ceastergewarum threora daga faesten, and b['ae]don tha Halgan Thrynnysse thaet him wurde geswutelod sum gewiss be['a]cn embe heora twynunge. Se heah-engel dha Michahel, on dhaere dhriddan nihte thaes faestenes, cwaedh to dham biscope on swefne, "Nis eow nan neod thaet ge dha cyrcan halgion the ic getimbrode. Ic sylf hi getimbrode {508} and gehalgode. Ac gadh eow into dhaere cyrcan unforhtlice, and me aetstandendum geneosiadh tha stowe aefter gewunan mid gebedum; and thu thaer to-merigen maessan gesing, and thaet folc aefter godcundum dheawe to husle gange; and ic thonne geswutelige h['u] ic dha stowe dhurh me sylfne gehalgode."

Hi dha sona thaes on merigen dhider mid heora offrungum blidhe comon, and mid micelre ['a]nraednysse heora bena on dham suth-daele inn-eodon. Efne dha h['i] gesawon an l['a]ng portic on dham nordh-daele astreht for nean to dham marmanstane the se engel onstandende his f['o]tlaeste aeteowde. On dham east-daele waes gesewen micel cyrce to dhaere h['i] staepmaelum astigon. Seo cyrce mid hire portice mihte fif hund manna eadhelice bef['o]n on hire rymette: and thaer st['o]d, gesett widh middan thaes sudh-wages, arwurdhe weofod, mid readum paelle gescrydd. Naes thaet h['u]s aefter manna gewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse sumes scraefes. Se hr['o]f eac swylce haefde mislice heahnysse: on sumere stowe hine man mihte mid heafde ger['ae]can, on sumere mid handa earfodhlice. Ic gelyfe thaet se heah-engel mid tham geswutelode thaet he micele swidhor sohte and lufode thaere heortan claennysse thonne dhaera st['a]na fraetwunge. Thaes muntes cnoll widhutan is sticmaelum mid wuda oferwexen, and eft sticmaelum mid grenum felda oferbraeded.

Sodhlice aefter dhaere maessan and dham halgan husel-gange gecyrde gehw['a] mid micclum gefean to his agenum. Se biscop dha dhaer Godes dheowas gelogode, sangeras, and raederas, and sacerdas, thaet hi daeghwomlice dhaer Godes thenunge mid thaeslicere endebyrdnysse gefyldon; and him dhaer mynsterlic botl timbrian h['e]t. Nis theah-hwaedhere nan mann to dham dyrstig thaet h['e] on nihtlicere tide binnan dhaere cyrcan cuman durre, ac on d['ae]grede, tha Godes theowas thaer-binnan Godes lof singadh. Of dham hr['o]f-stane on north-daele thaes halgan weofodes yrndh dropmaelum swidhe hluttor waeter, and wered, thaet gecigdon dha dhe on thaere stowe wunodon, stillam, thaet is, {510} dropa. Thaer is ahangen sum glaesen f['ae]t mid sylfrenne racenteage, and thaes wynsuman waetan onfehdh. Thaes folces gewuna is, thaet h['i] aefter tham halgan husel-gange staepmaelum to dham faete astigadh, and thaes heofonlican waetan onbyriadh. Se waeta is swidhe wynsum on swaecce, and swidhe h['a]lwende on hrepunge. Witodlice forwel menige aefter langsumum fefere and mislicum mettrumnyssum, thurh dhises waetan thigene hraedlice heora haele brucadh. Eac swilce on odhrum gemete, ungerime untruman thaer beodh oft and gelome gehaelede, and menigfealde wundra thurh dhaes heah-engles mihte dhaer beodh gefremode; and dheah swidhost on thysum daege, dhonne thaet folc of gehwilcum leodscipe tha stowe geneosiadh, and thaes engles andwerdnyss mid sumum gemete dhaer swidhost bidh, thaet dhaes apostoles cwyde beo lichamlice gefylled, thaet thaet h['e] gastlice gecwaedh: he cwaedh, thaet "englas beodh to dhening-gastum fram Gode hider on worulde asende, thaet hi beon on fultume his gecorenum, thaet hi dhone ecan edhel onf['o]n mid him."

EUANGELIUM.

Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno
coelorum: et reliqua.

This daegtherlice godspell cwydh, thaet "Drihtnes leorning-cnihtas to him genealaehton, thus cwedhende, La leof, hw['a] is fyrmest manna on heofenan rice? Se Haelend him dha to clypode sum gehw['ae]de cild:" et reliqua.

Haegmon trahtnadh this godspell, and segdh, h['u] dhaes caseres tolleras axodon Petrus dhone apostol, dhadha hi geond ealne middangeard dham casere toll gegaderodon; hi cwaedon, "Wyle eower l['a]reow Crist aenig toll syllan? Tha cwaedh Petrus, thaet he wolde. Tha mid tham dhe Petrus wolde befr['i]nan thone Haelend, tha forsceat se Haelend hine, dhe ealle dhing w['a]t, thus cwedhende, Hwaet dhincdh the, Petrus, aet hwam nimadh eordhlice cynegas gafol odhdhe toll, aet heora gesiblingum, oththe aet aelfremedum? Petrus cwaedh, Aet aelfremedum. {512} Se Haelend cwaedh, Hwaet la synd heora siblingas frige? The l['ae]s dhe we h['i] aeswicion, ga to dhaere s['ae], and wurpe ['u]t dhinne angel, and thone fisc dhe hine hradhost forswelhdh, geopena his mudh, thonne fintst thu dhaer-on aenne gyldenne wecg: nim dhone, and syle to tolle for me and for dhe."

Tha for dham intingan the h['e] cwaedh, "Syle for me and for dhe," wendon tha apostolas thaet Petrus waere fyrmest, and axodon dha dhone Haelend, "Hw['a] waere fyrmest manna on heofonan rice?" Tha wolde se Haelend heora dwollican gethohtas mid sodhre eadmodnysse gehaelan, and cwaedh, thaet h['i] ne mihton becuman to heofonan rice, buton h['i] waeron swa eadmode, and swa unscaedhdhige swa thaet cild waes dhe he him to clypode. Bilewite cild ne gewilnadh odhra manna aehta, ne wlitiges wifes; theah dhe hit beo gegremod, hit ne hylt langsume ungethwaernysse to dham dhe him derode, ne hit ne h['i]wadh mid wordum, thaet hit odher dhence, and odher sprece. Swa eac sceolon Godes folgeras, thaet synd tha cristenan, habban tha unscaedhdhignysse on heora mode the cild haefdh on ylde.

Se Haelend cwaedh, "Sodh ic eow secge, Ne becume ge to heofonan rice, buton ge beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum thaet h['i] on lichaman cild waeron, ac thaet h['i] heoldon bilewitra cildra unscaedhdhignysse on heora theawum. On sumere stowe he cwaedh, thadha him man to baer cild to bletsigenne, and his gingran thaet bemaendon, "Gedhafiadh thaet dhas cild to me cumon; swilcera is sodhlice heofonan rice." Be dhisum manode se apostol Paulus his underdheoddan, and cwaedh, "Ne beo ge cild on andgite, ac on yfelnyssum: beodh on andgite fulfremede." Se Haelend cwaedh, "Swa hw['a] swa hine sylfne geeadmet, swa swa dhis cild, he bidh fyrmest on heofonan rice." Uton habban dha sodhan eadmodnysse on urum life, gif we willadh habban dha healican gedhincdhe on Godes rice; swa swa se Haelend cwaedh, "Aelc dhaera dhe hine onhefdh bidh geeadmet, and se dhe hine geeadmet, he bidh ah['a]fen." Se haefdh bilewites cildes unscaedhdhignysse, the him sylfum mislicadh to dhi thaet he Gode gelicige; {514} and he bidh swa micele wlitegra aetforan Godes gesihdhe, swa he swidhor aetforan him sylfum eadmodra bidh. "Se dhe underfehdh aenne swilcne lyttling on minum naman, h['e] underfehdh me sylfne." Eallum Godes dhearfum man sceall wel-d['ae]da thenian, ac dheah swidhost tham eadmodum and lidhum, the mid heora l['i]fes dheawum Cristes bebodum gethwaeriadh; fordham him bidh gedhenod mid his dhearfena thenunge, and h['e] sylf bidh underfangen on heora anfenge.

He cwaedh eac on odhre stowe, "Se dhe w['i]tegan underfehdh, he haefdh w['i]tegan mede; se dhe rihtwisne underfehdh, he haefdh rihtwises mannes edlean." Thaet is, Se dhe witegan, odhdhe sumne rihtwisne Godes dheow underfehdh, and him for Godes lufon bigwiste foresceawadh, thonne haefdh he swa micele mede his cystignysse aet Gode, swilce h['e] him sylf w['i]tega waere, oththe rihtwis Godes theow. "Se dhe ge['ae]swicadh anum dhyssera lyttlinga, dhe on me gelyfadh, selre him waere thaet him waere getiged ['a]n ormaete cwyrnst['a]n to his swuran, and he swa wurde on deoppre s['ae] besenced." Se ['ae]swicadh odhrum the hine on Godes daele beswicdh, thaet his sawul forloren beo. Se cwyrnst['a]n the tyrndh singallice, and naenne faereld ne dhurhtihdh, get['a]cnadh woruld-lufe, dhe on gedwyldum hwyrftladh, and naenne staepe on Godes wege ne gefaestnadh. Be swylcum cwaedh se witega, "Tha arleasan turniadh on ymbhwyrfte." Se dhe genealaehdh halgum h['a]de on Godes geladhunge, and sidhdhan mid yfelre tihtinge oththe mid leahterfullre drohtnunge odhrum yfele bysnadh, and heora ingehyd towyrpdh, thonne waere him selre thaet he on woruldlicere drohtnunge ana losode, thonne h['e] on halgum h['i]we odhre mid him thurh his dhwyrlican theawas to forwyrde getuge.

"W['a] middangearde for ['ae]swicungum." Middangeard is her gecweden tha dhe thisne ateorigendlican middangeard lufiadh swidhor thonne thaet ece l['i]f, and mid mislicum swicdomum h['i] sylfe and odhre forpaeradh. "Neod is thaet aeswicunga cumon, dheah-hwaedhere w['a] dham menn dhe hi ofcumadh." Theos woruld is swa mid gedwyldum afylled, thaet heo ne maeg beon butan {516} ['ae]swicungum, and theah w['a] dham menn dhe odherne aet his aehtum, odhdhe aet his feore beswicdh, and dham bidh wyrs, the mid yfelum tihtingum othres mannes sawle to ecum forwyrdum beswicdh. "Gif dhin hand odhdhe dhin f['o]t the ['ae]swicige, ceorf of thaet lim, and awurp fram dhe." This is gecweden aefter gastlicere get['a]cnunge, na aefter lichamlicere gesetnysse. Ne bebead God nanum menn thaet he his lima awyrde. Seo h['a]nd get['a]cnadh urne nydbehefan freond, the us daeghwomlice mid weorce and fultume ure neode dedh; ac dheah, gif swilc freond us fram Godes wege gew['e]mdh, thonne bidh us selre thaet we his flaesclican lufe fram ['u]s aceorfon, and mid tw['ae]minge awurpon, thonne we, thurh his yfelan tihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be dham f['e]t and be dham eagan. Gif hwilc sibling the bidh swa deorwurdhe swa dhin eage, and odher swa behefe swa dhin hand, and sum swa gedhensum swilce dhin agen f['o]t, gif hi dhonne the thwyrlice tihtadh to dhinre sawle forwyrde, thonne bidh the selre thaet thu heora gedheodraedene forb['u]ge, thonne hi dhe fordh mid him to dham ecan forwyrde gelaedon. "Behealdadh thaet ge ne forseon aenne of thysum lytlingum." Se dhe bepaehdh aenne Godes theowena, he ge['ae]biligdh dhone Hlaford, swa swa he sylf thurh his witegan cwaedh, "Se dhe eow hrepadh, hit bidh me swa egle swilce h['e] hreppe mines eagan s['e]o."

"Ic secge eow thaet heora englas symle geseodh mines Faeder ansyne sedhe on heofonum is." Mid thisum wordum is geswutelod thaet aelcum geleaffullum men is engel to hyrde geset, the hine widh deofles syrwunge gescylt, and on halgum maegnum gefultumadh, swa swa se sealm-sc['o]p be gehwilcum rihtwisum cwaedh, "God bebead his englum be dhe, thaet hi dhe healdon, and on heora handum hebban, thel['ae]s dhe dhu aet stane thinne f['o]t aetspurne." Micel wurdhscipe is cristenra manna, thaet gehwilc haebbe fram his acennednysse him betaehtne engel to hyrdraedene, swa swa be dham apostole Petre awriten is, thadha se engel hine of dham cwearterne gelaedde, and he to his geferum becom, and cnucigende inganges baed. Tha cwaedon tha {518} geleaffullan, "Nis hit na Petrus thaet dhaer cnucadh, ac is his engel." Tha englas sodhlice dhe God gesette to hyrdum his gecorenum, h['i] ne gewitadh naefre fram his andweardnysse; fordhan dhe God is aeghwaer, and swa hwider swa dha englas fleodh, aefre h['i] beodh binnan his andwerdnysse, and his wuldres brucadh. Hi bodiadh ure weorc and gebedu tham Aelmihtigan, theah dhe him n['a]n dhing digle ne sy, swa swa se heah-engel Raphahel cwaedh to dham Godes menn, Tob['i]an, "Thadha ge eow gebaedon, ic offrode eower gebedu aetforan Gode."

Seo Ealde Ae ['u]s saegdh, thaet heah-englas sind gesette ofer gehwilce leodscipas, thaet hi dhaes folces gymon, ofer dha odhre englas, swa swa Moyses, on dhaere fiftan b['e]c dhaere Ealdan Ae, thysum wordum geswutelode, "Thadha se healica God todaelde and tostencte Adames ofspring, tha sette he dheoda gemaeru aefter getele his engla." Thisum andgite gethwaerlaecdh se witega Danihel on his witegunge. Sum Godes engel spraec to Danihele embe dhone heah-engel the Perscisce dheode bewiste, and cwaedh, "Me com to se heah-engel, Greciscre theode ealdor, and nis heora n['a]n m['i]n gefylsta, buton Michahel, Ebreisces folces ealdor. Efne n['u] Michahel, ['a]n dhaera fyrmestra ealdra, com me to fultume, and ic wunode dhaer widh thone cyning Persciscre dheode." Mid thisum wordum is geswutelod h['u] micele care dha heah-englas habbadh heora ealdordomes ofer mancynn, dhadha he cwaedh, thaet Michahel him come to fultume.

Is nu geleaflic thaet se heah-engel Michahel haebbe gymene cristenra manna, sedhe waes dhaes Ebreiscan folces ealdor, tha hwile dhe h['i] on God belyfdon; and thaet he geswutelode, thadha he him sylfum cyrcan getimbrode betwux geleaffulre dheode, on dham munte Gargano, swa swa we hwene ['ae]r raeddon. Thaet is ged['o]n be Godes fadunge, thaet se m['ae]ra heofonlica engel beo singallice cristenra manna gefylsta on eordhan, and thingere on heofonum to dham Aelmihtigan Gode, sedhe leofadh and rixadh ['a] on ecnysse. Amen.

{503} SEPTEMBER XXIX.

DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

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 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 {505} 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.

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.

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.

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 {507} 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.

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 {509} 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."

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.

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 {511} 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."

GOSPEL.

Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno
coelorum: 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.

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 {513} 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."

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.

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 {515} 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 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.