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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 s.p.a.ce 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 G.o.ds.

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 Garga.n.u.s 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 G.o.d'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 G.o.d 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 ma.s.s 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 s.p.a.ce 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 ma.s.s and the holy housel every one with great joy returned to his own. The bishop then placed G.o.d's servants there, singers, and readers, and priests, that they might daily there perform G.o.d'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 G.o.d's servants are singing G.o.d'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 gla.s.s 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 G.o.d 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 clorum: 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 G.o.d'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 G.o.d'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 G.o.d; and he will be so much the fairer in the sight of G.o.d as he shall be the more humble before himself. "He who receives one such little one in my name, receives myself." To all G.o.d'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 G.o.d, and provides sustenance for him for love of G.o.d, shall then have as great a meed from G.o.d for his bounty, as if he himself were a prophet, or a righteous servant of G.o.d. "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 G.o.d, 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 G.o.d. Of such the prophet said, "The wicked turn in a circle." He who enters upon a holy order in G.o.d'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.

"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 {517} 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. G.o.d 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 G.o.d, 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 G.o.d'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."

"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, "G.o.d 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 a.s.signed 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 {519} admission. Then said the faithful, "It is not Peter who there knocketh, but is his angel."

But those angels, whom G.o.d has set as guardians over his chosen, never depart from his presence; for G.o.d 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 G.o.d, Tobias, "When ye prayed, I offered your prayers before G.o.d."

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 G.o.d 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 G.o.d 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.

It is now credible that the archangel Michael has care of christian men, who was prince of the Hebrew folk, while they believed in G.o.d; and that he manifested when he built himself a church among a faithful people on mount Garga.n.u.s, as we have read a little before. It is done by G.o.d's dispensation, that the great heavenly angel is the constant supporter of christian men on earth, and their intercessor in heaven with Almighty G.o.d, who liveth and reigneth to all eternity. Amen.

{520} DOMINICA XXI. POST PENTECOSTEN.

Loquebatur Iesus c.u.m discipulis suis in parabolis, dicens: et reliqua.

"Drihten waes sprecende on sumere tide to his apostolum mid bigspellum, us cweende, Heofonan rice is gelic sumum cyninge e worhte his suna gyfte. a sende he his bydelas to gelaigenne his undereoddan:" et reliqua.

We folgia aes papan Gregories trahtnunge on yssere raedinge.

Mine gebrora a leofostan, gelomlice ic eow saede, aet gehwaer on halgum G.o.dspelle eos andwerde gelaung is gehaten heofenan rice. Witodlice rihtwisra manna gegaderung is gecweden heofonan rice. G.o.d cwae urh his witegan, "Heofon is min setl." Paulus se Apostol cwae, aet "Crist is G.o.des Miht and G.o.des Wisdom." Swutelice we magon understandan aet gehwilces rihtwises mannes sawul is heofon, onne Crist is G.o.des Wisdom, and rihtwises mannes sawul is aes wisdomes setl, and seo heofen is his setl. Be isum cwae se sealm-scop, "Heofonas cya G.o.des wuldor." G.o.des bydelas he het heofonas. Eornostlice haligra manna gelaung is heofonan rice, foran e heora heortan ne beo begripene on eorlic.u.m gewilnungum, ac hi geomria to am upplican; and G.o.d nu iu rixa on him, swa swa on heofenlic.u.m wunungum.

Se cyning e worhte his suna gifta is G.o.d Faeder, e a halgan gelaunge geeodde his Bearne urh geryno his flaesclicnysse. Seo halige gelaung is Cristes bryd, urh a he gestryn daeghwomlice gastlice bearn, and heo is ealra cristenra manna modor, and eah-hwaeere ungewemmed maeden. urh geleafan and fulluht we beo G.o.de gestrynde, and him to gastlic.u.m bearnum gewiscede, urh Cristes menniscnysse, and urh gife aes Halgan Gastes.

G.o.d sende his aerendracan, aet he gehwilce to isum giftum {522} gelaode.

aene he sende and eft; foran e he sende his witegan, e cyddon his Suna menniscnysse towearde, and he sende eft sian his apostolas, e cyddon his to-cyme gefremmedne, swa swa a witegan hit ?r gewiteG.o.don. aa hi noldon c.u.man to am giftum, a sende he eft, us cweende, "Secga am gelaodum, Efne, ic gegearcode mine G.o.d, ic ofsloh mine fearras, and mine gemaestan fugelas, and ealle mine ing ic gearcode: c.u.ma to am giftum."

a fearras getacnia a heah-faederas aere ealdan ?, e moston a, be leafe aere ealdan ?, on fearres wisan, heora fynd ofslean. Hit is us awriten on aere ealdan ?, "Lufa inne freond, and hata inne feond." us waes alyfed am ealdum mannum, aet hi moston G.o.des wierwinnan and heora agene fynd mid stranglicere mihte ofsittan, and mid waepne acwellan. Ac se ylca G.o.d, e as leafe sealde urh Moyses gesetnysse ?r his to-cyme, se ylca eft, aa he urh menniscnysse to middangearde com, awende one cwyde, us cweende, "Ic bebeode eow, Lufia eowre fynd, and do tela am e eow hatia, and gebidda for eowre ehteras, aet ge beon bearn aes Heofonlican Faeder, see l?t his sunnan scinan ofer G.o.de and yfele, and he syl ren-scuras and waestmas rihtwisum and unrihtwisum." Hwaet getacnia a fearras buton faederas aere ealdan ?? Hwaet waeron hi, buton fearra gelican, aa hi, mid leafe aere ealdan ?, heora fynd mid horne lichamlicere mihte potedon?

a gem?stan fugelas getacnia a halgan lareowas aere Niwan Gecynysse. a sind gemaeste mid gife aes Halgan Gastes to am swie, aet hi wilnia aes upplican faereldes mid fyerum gastlicere drohtnunge. Hwaet is aet man besette his geanc on nyerlic.u.m ingum, buton swilce modes hlaennys? Se e mid fodan aere upplican lufe bi gefylled, he bi swilce he sy mid rumlic.u.m mettum gemaest. Mid yssere faetnysse wolde se sealm-wyrhta beon gemaest, aa he cwae, "Beo min sawul gefylled swa swa mid rysle and mid ungele."

{524} Hwaet is, "Mine fearras sind ofslagene, and mine gemaestan fugelas,"

buton swilce he cwaede, 'Behealda aera ealdfaedera drohtnunga, and understanda aera witegena gyddunge, and aera apostola bodunge embe mines Bearnes menniscnysse, and c.u.ma to am giftum'? aet is, 'c.u.ma mid geleafan, and geeoda eow to aere halgan gelaunge, e is his bryd and eower modor.'

"Hi hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora ceape." Se faer to his tune and forsih G.o.des gearcunge, see ungemetlice eorlice teolunge begae to an swie, aet he his G.o.des d?l forgymeleasa.

Se faer embe his mangunge, see mid gytsunge woruldlicra gestreona cep swior onne aes ecan lifes welan. Eornostlice onne hi sume mid eorlic.u.m teolungum ungefohlice hi gebysgia, and sume mid woruldlic.u.m hordum, onne ne magon hi for aere bysga smeagan embe aes Haelendes menniscnysse; and eac him bi swie hefigtyme geuht, aet hi heora eawas be his regole geemnetton. Sume eac beo swa wyrlice gemodode, aet hi ne magon G.o.des bodunge gehyran, ac mid ehtnysse G.o.des bydelas geswenca, swa swa aet G.o.dspel her baeftan cwae, "Sume hi gelaehton a bydelas, and mid teonan gewaehton, and ofslogon. Ac se cyning, aa he is geaxode, sende his here to, and a manslagan fordyde, and heora burh forbaernde."

a manslagan he fordyde, foran e he a arleasan ehteras hreowlice acwealde, swa swa we gehw?r on martyra rowungum raeda. Nero, se waelhreowa casere, [het ahon Petrum, and Paulum beheafdian, ac he wear faerlice of his rice aflymed, and hine wulfas totaeron. Herodes beheafdode one apostol Iacob, and Petrum gebrohte on cwearterne; ac G.o.d hine ahredde of his haeftnede, and aa se cyning smeade hu he of am cwearterne come, a aefter an him com to G.o.des engel, and hine to deae gesloh. Astriges, se Indisca cyning, e Bartholomeum ofsloh, awedde, and on am wodan dreame gewat.

Ealswa Egeas, e Andream ahencg, aerrihte on {526} wodan dreame geendode.

Langsum bi to gereccenne ealra aera arleasra ehtera geendunga, hu gramlice se aelmihtiga G.o.d his halgena rowunga on him gewraec. aet G.o.dspel cwy, aet he heora burh forbaernde, foran e hi beo aeger ge mid sawle ge mid lichaman on ecere susle forbaernde. "He sende his here to," foran e he urh his englas a manfullan forde. Hwaet sind aera engla werod buton here aes Heofonlican Cyninges? He is gehaten Dominus Sabao, aet is 'Heres Hlaford,' oe 'Weroda Drihten.'

Se cyning cwae a to his egnum, "as gyfta sind gearowe, ac a e ic aerto gelaode naeron his wyre. Fara nu to wega utscytum, and swa hwylce swa ge gemeta, laia to am gyftum." Wegas sind mislice manna daeda. Utscytas aera wega sind ateorung woruldlicera weorca; and a for wel oft bec.u.ma to G.o.de, e on eorlic.u.m weorc.u.m hwonlice speow. Hwaet a aes cyninges aerendracan ferdon geond wegas, gadrigende ealle a e hi gemetton, aeger ge yfele ge G.o.de, and gesetton a gifta endemes. On yssere andwerdan gelaunge sind gemengde yfele and G.o.de, swa swa claene corn mid fulum coccele: ac on ende yssere worulde se soa Dema haet his englas gadrian one coccel byrenmaelum, and awurpan into am unadwaescendlic.u.m fyre.

Byrenmaelum hi gadria a synfullan fram am rihtwisum: onne a manslagan beo togaedere getigede innon am h.e.l.lic.u.m fyre, and sceaan mid sceaum, gytseras mid gytserum, forliras mid forlirum; and swa gehwylce manfulle geferan on am ec.u.m tintregum samod gewriene cwylmia; and se claena hwaete bi gebroht on G.o.des berne: aet is, aet a rihtwisan beo gebrohte to am ecan life, aer ne cym storm ne nan unweder aet am corne derie. onne ne beo a G.o.dan nahwar buton on heofenum, and a yfelan nahwar buton on h.e.l.le.

Mine gebrora, gif ge G.o.de sind, onne sceole ge emlice wiercorenra manna yfelnysse forberan, swa lange swa ge on {528} isum andweardan life wunia.

Ne bi se G.o.d see yfelne forberan nele. Be isum cwae G.o.des stemn to am witegan Ezechiel, "u mannes bearn, ungeleaffulle and yfel tihtende sind mid e, and u wunast mid am wyrstan wyrmcynne." Eft Paulus se Apostol geleaffulra manna lif herode and getrymde, us tihtende, "Gewunia betwux wyrum mancynne: scina betwux am swa swa steorran, lifes word healdende."

"Se cyning eode inn, and gesceawode a gebeoras, a geseah he aer aenne mann e naes gescryd mid gyftlic.u.m reafe." aet giftlice reaf getacna a soan lufe G.o.des and manna. a lufe ure Scyppend us geswutelode urh hine sylfne, aa he gemedemode aet he us fram am ecan deae mid his deorwuran blode alysde, swa swa Iohannes se G.o.dspellere cwae, "Swa swie lufode G.o.d ysne middangeard, aet he his ancennedan Sunu sealde for us." Se G.o.des Sunu, e urh lufe to mannum becom, gebicnode on am G.o.dspelle aet aet giftlice reaf getacnode,--a soan lufe. aelc aera e mid geleafan and fulluhte to G.o.de gebih, he cym to am gyftum; ac he ne cym na mid gyftlic.u.m reafe, gif he a soan lufe ne hylt. Witodlice ge geseo aet gehwam sceama, gif he gelaod bi to woruldlic.u.m gyftum, aet he waclice gescryd c.u.me to aere scortan blisse; ac micele mare sceamu bi am e mid horium reafe cym to G.o.des gyftum, aet he for his fulum gyrelan fram aere ecan blisse ascofen beo into ec.u.m eostrum. Swa swa reaf wlitega one man lichamlice, swa eac seo soe lufu wlitega ure sawle mid gastlicere faegernysse. eah se mann haebbe fullne geleafan, and aelmessan wyrce, and fela to G.o.de gedo, eal him bi ydel, swa hwaet swa he de, buton he haebbe soe lufe to G.o.de and to eallum cristenum mannum. Seo is so lufu, aet gehwa his freond lufie on G.o.de, and his feond for G.o.de. Daeghwamlice gae se Heofonlica Cyning into am gyftum, aet is, into his gelaunge, and sceawa hwaeer we beon mid am gyftlic.u.m reafe innan gescrydde; and swa hwylcne swa he gemet {530} butan sore lufe, aene he befrin mid graman, us cweende, "u freond, humeta dorstest u gan to minre gearcunge buton gyftlic.u.m reafe?" "Freond" he hine het, and eah awearp fram his gebeorum. Freond he waes urh geleafan, and wiercora urh weorc. He aerrihte adumbode, foran e aet G.o.des dome ne bi nan beladung ne wiertalu; ac se Dema e wiutan rea, is gewita his ingehides wiinnan. eah e hwa a soan lufe gyt fulfremedlice naebbe, ne sceal he eah his sylfes geortruwian, foran e se witega be swylc.u.m cwae to G.o.de, "Min Drihten, ine eagan gesawon mine unfulfremednysse, and on inre bec ealle] sind awritene."

Se cyning cwae to his egnum, "Binda one misscryddan handum and fotum, and wurpa into am yttrum eostrum, aer bi wop and toa gebitt." a handa and a fet e nu ne beo gebundene mid G.o.des ege fram wyrlic.u.m weorc.u.m, hi beo onne urh strecnysse G.o.des domes faeste gewriene. a fet e nella untrumne geneosian, and a handa e nan ing earfum ne sylla, a beo onne mid wite gebundene; foran e hi synd nu sylfwilles fram G.o.dum weorc.u.m gewriene. Se misscrydda waes aworpen on a yttran eostru. a inran eostru sind aere heortan blindnys. a yttran eostru is seo swearte niht aere ecan genierunge. Se fordemda onne rowa on am yttrum eostrum neadunge, foran e he nu sylfwilles his lif adrih on blindnysse his heortan, and naef nan gemynd aes soan leohtes, aet is, Crist, e be him sylfum cwae, "Ic eom middangeardes leoht; se e me fylig, ne g? he on eostrum, ac he haef lifes leoht." On am yttrum eostrum bi wop and toa gebit. aer wepa a eagan on am h.e.l.lican lige, e nu urh unalyfedlice gewilnunga goretende hwearftlia; and a te, e nu on ofer-aete blissia, sceolon aer cearcian on am unasecgendlic.u.m pinungum, e G.o.des wierwinnum gegearcod is. a eagan solice for swilic.u.m smice tyra, and a te for micclum cyle cwacia; foran e a wiercoran {532} unac.u.mendlice haetu rowia, and unasecgendlicne cyle. Witodlice aet h.e.l.lice fyr haef unasecgendlice h?tan and nan leoht, ac ecelice byrn on sweartum eostrum.

Gif hwam twynige be aeriste, onne maeg he understandan on isum G.o.dspelle, aet aer bi so aerist aer aer beo eagan and te. Eagan sind flaescene, and te baenene; foran e we sceolon, wylle we nelle we, arisan on ende yssere worulde mid flaesce and mid bane, and onfon edlean ealra ura daeda, oe wununge mid G.o.de for G.o.dum geearnungum, oe h.e.l.le-wite mid deofle for mandaedum. Be isum cwae se eadiga Iob, "Ic gelyfe aet min Alysend leofa, and ic sceal on am endenextan daege of eoran arisan, and eft ic beo mid minum felle befangen, and on minum flaesce ic geseo G.o.d, ic sylf, and na oer." aet is, na oer hiw urh me, ac ic sylf hine geseo.

ises G.o.dspelles geendung is swie egefull: "Fela sind gecigede and feawa gecorene." Efne nu ure ealra stemn clypa Crist, ac ure ealra lif ne clypa; foran e manega wicwea on heora eawum aet aet hi mid heora stemne geandetta. Sume menn habba G.o.d anginn sume hwile, ac hi geendia on yfele. Sume habba yfel anginn, and wel geendia urh soe d?dbote. Sume onginna wel, and bet geendia. Nu sceal gehwa hine sylfne micclum ondraedan, eah e he G.o.de drohtnunge haebbe, and nateshwon be him sylfum gedyrstlaecan; foran e he nat hwaeer he wure is into am ecan rice. Ne he ne sceal be orum geortruwian, eah e he on leahtras befealle; foran e he nat a menigfealdan welan G.o.des mildheortnysse.

Cwy nu S[=cs] Gregorius, aet sum broor gecyrde to anum mynstre e he sylf gestaelode, and aefter regollicere fandunge munuchad underfeng. am filigde sum flaesclic broor to mynstre, na for gecnyrdnysse G.o.ddre drohtnunge, ac for flaesclicere lufe. Se gastlica broor eallum am mynster-munec.u.m earle urh G.o.de drohtnunge gelicode; and his flaesclica broor micclum his lifes eawum mid wyrnysse {534} wicwae. He leofode on mynstre for neode swior onne for beterunge. He waes gegaf spraece, and wyr on d?dum; wel besewen on reafe, and yfele on eawum. He nahte geyld, gif hine hwa to G.o.ddre drohtnunge tihte. Wear a his lif swie hefigtyme am gebrorum, ac hi hit emlice forbaeron for his broer G.o.dnysse. He ne mihte nan ing to G.o.de gedon, ne he nolde nan G.o.d gehyran. a wear he faerlice mid sumere coe gestanden, and to deae gebroht. aa he to forsie ahafen waes, a comon a gebrora to i aet hi his sawle becwaedon. He laeg acealdod on nyeweardum limum: on am breoste anum orode a-gyt se gast. a gebrora a swa micel geornfullicor for hine gebaedon, swa micclum swa hi gesawon aet he hraedlice gewitan sceolde. He a faerlice hrymde, us cweende, "Gewita fram me. Efne her is c.u.men an draca e me sceal forswelgan, ac he ne maeg for eower andwerdnysse. Min heafod he haef mid his ceaflum befangen. Ryma him, aet he me leng ne swence. Gif ic isum dracan to forswelgenne geseald eom, hwi sceal ic elcunge rowian for eowerum oferstealle?"

a gebrora him cwaedon to, "Hwi sprecst u mid swa micelre orwennysse?

Mearca e sylfne mid tacne aere halgan rode." He andwyrde be his mihte, "Ic wolde l.u.s.tbaere mid tacne aere halgan rode me bletsian, ac ic naebbe a mihte, foran e se draca me earle ofryh." Hwaet a munecas a hi astrehton mid wope to eoran, and ongunnon geornlicor for his hreddinge one Wealdendan G.o.d biddan. Efne a faerlice awyrpte se adliga cniht, and mid blissigendre stemne cwae, "Ic ancige G.o.de: efne nu se draca, e me forswelgan wolde, is afliged for eowerum benum. He is fram me ascofen, and standan ne mihte ongean eowre ingunge. Beo nu mine ingeras, biddende for minum synnum; foran e ic eom gearo to gecyrrenne to munuclicere drohtnunge, and woruldlice eawas ealle forlaetan." His cealdan limu a ge-edcucodon, and he mid ealre heortan to {536} G.o.de gecyrde, and mid langsumum broce on his gecyrrednysse wear gerihtlaeced, and aet nextan on aere ylcan untrumnysse gewat; ac he ne geseah one dracan on his forsie, foran e he hine oferswide mid gecyrrednysse his heortan.

Ne sceole we beon ormode, eah e on yssere andweardan gelaunge fela syndon yfele and feawa G.o.de; foran e Noes arc on yum aes micclan flodes haefde getacnunge yssere gelaunge, and he waes on nyeweardan wid, and on ufeweardan nearo. On aere nyemystan bytminge wunodon a rean deor and creopende wurmas. On ore fleringe wunodon fugelas and claene nytenu. On aere riddan fleringe wunode Noe mid his wife, and his ry suna mid heora rim wifum. On aere bytminge waes se arc rum, aer a rean deor wunedon, and wiufan genyrwed, aer aera manna wunung waes; foran e seo halige gelaung on flaesclic.u.m mannum is swie brad, and on gastlic.u.m nearo. Heo tospr?t hire bosm aer aer a rean wunia on nytenlic.u.m eawum, and heo is genyrwed on one ende e a gesceadwisan wunia, on gastlic.u.m eawum drohtnigende; foran swa hi haligran beo on yssere andwerdan gelaunge, swa heora laes bi. Micele ma is aera manna e lybba be agenum l.u.s.tum, onne aera sy e heora lifes eawas aefter G.o.des bebodum gerihtlaeca: eah-hwaeere symle bi haligra manna getel geeacnod urh arleasra manna wanunge. Nis aet getel G.o.des gecorenra lytel, swa swa Crist on ore stowe cwae, "Manega c.u.ma fram east-daele and fram west-daele, and sitta mid am heahfaedere Abrahame, and Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta be G.o.des gecorenum cwae, "Ic hi getealde, and heora getel is mare onne sand-ceosol." On isum andweardan life sind a gecorenan feawa geuhte ongean getel aera wiercorenra, ac onne hi to am ecan life gegaderode beo, heora tel bi swa menigfeald, aet hit oferstih, be aes witegan cwyde, sand-ceosles gerim.

{538} L?d us, aelmihtig G.o.d, to getele inra gecorenra halgena, inn to aere ecan blisse ines rices, e u gearcodest fram fryme middangeardes e lufigendum, u e leofast and rixast mid am Ecan Faeder and Halgum Gaste on ealra worulda woruld. Amen.

{521} THE TWENTY-FIRST SUNDAY AFTER PENTECOST.

Loquebatur Jesus c.u.m discipulis suis in parabolis, dicens: et reliqua.