Manegum mannum is cuð seo halige stów SceMichaheles, 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 lovethe 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 fyrenumflanum 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, theywere 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 SceMarian, 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 getimbrodeand 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. Imyself 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 isdrop. There ishung 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 Iesum discipuli dicentes, Quis putas maior in regno cœlorum: et reliqua.
Accesserunt ad Jesum discipuli dicentes, Quis putas major 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, Ofstrangers. 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 maybe 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 butanǽswicungum, 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 whodeceives 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 þageleaffullan, "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 foradmission. 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, andwhithersoeverthe 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.
Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua.
Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua.
Loquebatur Jesus 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 giftumgelaðode. 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 tothis 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 onwodan 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, whocrucified 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 onþisum 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 yecontinue 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 gemetbutan 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 withouttrue 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."
Se cyning cwæð to his ðegnum, "Bindað þone misscryddan hándum and fótum, and wurpað into ðam yttrum þeostrum, þær bið wóp and toða gebitt." Þa hánda and þa fét þe nú ne beoð gebundene mid Godes ege fram þwyrlicum weorcum, hi beoð þonne þurh strecnysse Godes domes fæste gewriðene. Þa fét ðe nellað untrumne geneosian, and þa hánda þe nán ðing þearfum ne syllað, þa beoð þonne mid wite gebundene; forðan þe hí synd nú sylfwilles fram gódum weorcum gewriðene. Se misscrydda wæs aworpen on ða yttran þeostru. Þa inran þeostru sind þære heortan blindnys. Þa yttran þeostru is seo swearte niht þære ecan geniðerunge. Se fordémda þonne þrowað on þam yttrum þeostrum neadunge, forðan ðe he nú sylfwilles his líf adrihð on blindnysse his heortan, and næfð nán gemynd þæs soðan leohtes, þæt is, Crist, þe be him sylfum cwæð, "Ic eom middangeardes leoht; se ðe me fyligð, ne gǽð he on þeostrum, ac he hæfð lifes leoht." On ðam yttrum þeostrum bið wóp and toða gebit. Þær wepað ða eagan on ðam hellican lige, þe nú ðurh unalyfedlice gewilnunga goretende hwearftliað; and þa téð, þe nú on ofer-æte blissiað, sceolon þær cearcian on þam unasecgendlicum pinungum, þe Godes wiðerwinnum gegearcod is. Þa eagan soðlice for swiðlicum smice tyrað, and þa téð for micclum cyle cwaciað; forðan ðe ða wiðercoranunacumendlice hætu þrowiað, and unasecgendlicne cyle. Witodlice þæt hellice fyr hæfð unasecgendlice hǽtan and nán leoht, ac écelice byrnð on sweartum ðeostrum.
The king said to his servants, "Bind the misclad hands and feet, and cast him into outer darkness, there shall be weeping and gnashing of teeth." The hands and the feet which are not now bound through awe of God from perverse works, shall then, through the sternness of God's doom, be fast bound. The feet which will not visit the sick, and the hands which give nothing to the poor, shall then be bound in torment; because they are now wilfully bound from good works. The misclad was cast into outer darkness. The inner darkness is the blindness of the heart. The outer darkness is the swart night of eternal condemnation. The condemned will then by compulsion suffer in outer darkness, because he now wilfully passes his life in blindness of heart, and has no remembrance of the true light, that is, Christ, who said of himself, "I am the light of the world; he who followeth me goeth not in darkness, but hath the light of life." In the outer darkness shall be weeping and gnashing of teeth. There the eyes shall weep in the hellish flame, which now libidinously roll about with unallowed desires; and the teeth, which now rejoice in gluttony, shall there grate in the unspeakable torments, which are prepared for the adversaries of God. Verily the eyes will smart with the powerful smoke, and the teeth quake with the great chill; for the reprobates shall suffer intolerableheat, and unspeakable chill. Verily the hellish fire has unspeakable heat and no light, but burns eternally in swart darkness.
Gif hwam twynige be æriste, þonne mæg hé understandan on þisum godspelle, þæt þær bið soð ærist þær ðær beoð eagan and téð. Eagan sind flæscene, and téð bænene; forðan þe we sceolon, wylle we nelle we, arisan on ende þyssere worulde mid flæsce and mid bane, and onfón edlean ealra ura dæda, oððe wununge mid Gode for gódum geearnungum, oþþe helle-wite mid deofle for mándædum. Be þisum cwæð se eadiga Iob, "Ic gelyfe þæt min Alysend leofað, and ic sceal on þam endenextan dæge of eorðan arisan, and eft ic beo mid minum felle befangen, and on minum flæsce ic geseo God, ic sylf, and na oðer." Þæt is, na oðer hiw þurh me, ac ic sylf hine geseo.
If any one doubt concerning the resurrection, he may in this gospel understand, that there will be a true resurrection, where there are eyes and teeth. Eyes are of flesh, and teeth of bone; for we shall, whether we will or not, arise at the end of this world with flesh and with bone, and receive the reward of all our deeds, either a dwelling with God for good deserts, or hell-torment with the devil for deeds of wickedness. Of this the blessed Job said, "I believe that my Redeemer liveth, and that I shall on the last day from earth arise, and that I shall again be clothed in my flesh, and that in my flesh I shall see God, I myself, and no other." That is, no other form through me, but I myself shall see him.
Þises godspelles geendung is swiðe egefull: "Fela sind gecígede and feawa gecorene." Efne nu ure ealra stemn clypað Crist, ac ure ealra líf ne clypað; forðan ðe manega wiðcweðað on heora ðeawum þæt þæt hí mid heora stemne geandettað. Sume menn habbað gód anginn sume hwile, ac hí geendiað on yfele. Sume habbað yfel anginn, and wel geendiað þurh soðe dǽdbote. Sume onginnað wel, and bet geendiað. Nu sceal gehwá hine sylfne micclum ondrædan, þeah þe hé góde drohtnunge hæbbe, and nateshwon be him sylfum gedyrstlæcan; forðan þe hé nát hwæðer hé wurðe is into þam ecan rice. Ne he ne sceal be oðrum geortruwian, þeah ðe he on leahtras befealle; forðan ðe he nát þa menigfealdan welan Godes mildheortnysse.
The ending of this gospel is very awful: "Many are called and few chosen." Behold now the voices of us all call Christ, but the lives of us all call him not; for many deny in their practices that which they profess with their voice. Some men have a good beginning for some while, but they end in evil. Some have an evil beginning, and end well through true penitence. Some begin well and end better. Now everyone should greatly fear, though he lead a good life, and not presume on himself; for he knows not whether he is worthy to enter into the eternal kingdom. Nor should he despair of another, though he fall into vices; for he knows not the manifold abundance of God's mercy.
Cwyð nu ScsGregorius, þæt sum broðor gecyrde to anum mynstre þe he sylf gestaðelode, and æfter regollicere fándunge munuchád underfeng. Þam filigde sum flæsclic broðor to mynstre, na for gecnyrdnysse góddre drohtnunge, ac for flæsclicere lufe. Se gastlica broðor eallum þam mynster-munecum þearle ðurh góde drohtnunge gelicode; and his flæsclica broðor micclum his lifes ðeawum mid þwyrnyssewiðcwæð. He leofode on mynstre for neode swiðor þonne for beterunge. He wæs gegaf spræce, and þwyr on dǽdum; wel besewen on reafe, and yfele on ðeawum. He nahte geðyld, gif hine hwá to góddre drohtnunge tihte. Wearð ða his líf swiðe héfigtyme ðam gebroðrum, ac hi hit emlice forbæron for his broðer gódnysse. He ne mihte nán ðing to gode gedón, ne he nolde nán gód gehyran. Þa wearð hé færlice mid sumere coðe gestanden, and to deaðe gebroht. Þaða hé to forðsiðe aháfen wæs, ða comon þa gebroðra to ði þæt hí his sawle becwædon. He læg acealdod on nyþeweardum limum: on ðam breoste anum orðode ða-gyt se gast. Þa gebroðra ða swa micel geornfullicor for hine gebædon, swa micclum swa hí gesawon þæt he hrædlice gewítan sceolde. He ða færlice hrymde, þus cweðende, "Gewitað fram me. Efne her is cumen an draca þe me sceal forswelgan, ac he ne mæg for eower andwerdnysse. Min heafod he hæfð mid his ceaflum befangen. Rymað him, þæt he me léng ne swence. Gif ic þisum dracan to forswelgenne geseald eom, hwí sceal ic elcunge þrowian for eowerum oferstealle?"
St. Gregory now says, that a certain brother entered into a monastery which he himself had founded, and after regular probation received monkhood. A fleshly brother followed him to the monastery, not for desire of a good life, but for fleshly love. The ghostly brother, through his good life, was exceedingly liked by the monks of the monastery; and his fleshly brother with perverseness greatly contradictedthe usages of his life. He lived in the monastery rather from necessity than for bettering. He was idle of speech, and perverse in deeds; appearing well in raiment, and evil in morals. He had no patience, if any one exhorted him to a good course. Hence was his life very irksome to the brothers, but they endured it calmly on account of his brother's goodness. He could do nothing good, nor would he hear any good. He was then suddenly seized with some disease, and brought to death. When he was raised up for departure, the brothers came that they might pray for his soul. He lay chilled in his lower limbs: in his breast alone the spirit yet breathed. The brothers then prayed for him the more fervently, the more they saw that he would quickly depart. He then suddenly cried, thus saying, "Depart from me. Lo here is a dragon come which is to swallow me, but he cannot for your presence. He has seized my head in his jaws. Give place to him, that he may no longer afflict me. If I am given to this dragon to be swallowed, why should I suffer delay through your presence?"
Þa gebroðra him cwædon to, "Hwí sprecst þu mid swa micelre orwennysse? Mearca ðe sylfne mid tácne þære halgan róde." He andwyrde be his mihte, "Ic wolde lustbære mid tácne þære halgan róde me bletsian, ac ic næbbe ða mihte, forðan ðe se draca me þearle ofþryhð." Hwæt ða munecas ða hí astrehton mid wópe to eorðan, and ongunnon geornlicor for his hreddinge þone Wealdendan God biddan. Efne ða færlice awyrpte se adliga cniht, and mid blissigendre stemne cwæð, "Ic þancige Gode: efne nu se draca, þe me forswelgan wolde, is aflíged for eowerum benum. He is fram me ascofen, and standan ne mihte ongean eowre þingunge. Beoð nu mine ðingeras, biddende for minum synnum; forðan ðe ic eom gearo to gecyrrenne to munuclicere drohtnunge, and woruldlice ðeawas ealle forlætan." His cealdan limu þa ge-edcucodon, and he mid ealre heortan toGode gecyrde, and mid langsumum broce on his gecyrrednysse wearð gerihtlæced, and æt nextan on þære ylcan untrumnysse gewát; ac he ne geseah þone dracan on his forðsiðe, forðan ðe he hine oferswiðde mid gecyrrednysse his heortan.
The brothers said to him, "Why speakst thou with such great despair? Mark thyself with the sign of the holy rood." He answered as he was able, "I would joyfully bless myself with the sign of the holy rood, but I have not the power, for the dragon sorely oppresses me." Whereupon the monks prostrated themselves with weeping to the earth, and begun more fervently to pray to the Powerful God for his salvation. Lo then, the sick man suddenly started, and with exulting voice said, "I thank God: behold now the dragon which would swallow me is put to flight through your prayers. He is driven from me, and could not stand against your intercession. Be now my interceders, praying for my sins; for I am ready to turn to monastic life, and to forsake all worldly practices." His cold limbs then requickened, and he turnedwith all his heart to God, and by long sickness in his conversion was justified, and at length died of the same disease; but he saw not the dragon at his departure, for he had overcome him by the conversion of his heart.
Ne sceole we beon ormode, þeah ðe on þyssere andweardan gelaðunge fela syndon yfele and feawa góde; forðan ðe Noes arc on yþum ðæs micclan flodes hæfde getácnunge þyssere gelaðunge, and hé wæs on nyðeweardan wíd, and on ufeweardan nearo. On ðære nyðemystan bytminge wunodon þa reðan deor and creopende wurmas. On oþre fleringe wunodon fugelas and clæne nytenu. On þære ðriddan fleringe wunode Noe mid his wife, and his ðry suna mid heora þrim wifum. On ðære bytminge wæs se arc rúm, þær ða reðan deor wunedon, and wiðufan genyrwed, þær ðæra manna wunung wæs; forðan ðe seo halige gelaðung on flæsclicum mannum is swiðe brád, and on gastlicum nearo. Heo tosprǽt hire bosm þær ðær þa reðan wuniað on nytenlicum ðeawum, and heo is genyrwed on þone ende þe þa gesceadwisan wuniað, on gastlicum ðeawum drohtnigende; forðan swa hí haligran beoð on þyssere andwerdan gelaðunge, swa heora læs bið. Micele ma is þæra manna þe lybbað be agenum lustum, ðonne þæra sy þe heora lifes ðeawas æfter Godes bebodum gerihtlæcað: þeah-hwæðere symle bið haligra manna getel geeacnod þurh arleasra manna wanunge. Nis þæt getel Godes gecorenra lytel, swa swa Crist on oðre stowe cwæð, "Manega cumað fram east-dæle and fram west-dæle, and sittað mid þam heahfædere Abraháme, and Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta be Godes gecorenum cwæð, "Ic hí getealde, and heora getel is mare ðonne sand-ceosol." On ðisum andweardan life sind þa gecorenan feawa geðuhte ongean getel þæra wiðercorenra, ac þonne hí to ðam ecan life gegaderode beoð, heora tel bið swa menigfeald, þæt hit oferstihð, be ðæs witegan cwyde, sand-ceosles gerím.
We should not be hopeless, though in this present church many are evil and few good; for Noah's ark on the waves of the great flood was a type of this church, and it was in the lower part wide and in the upper narrow. In the lowermost bottom dwelt the fierce beasts and creeping worms. On the second flooring dwelt birds and clean animals. On the third flooring dwelt Noah with his wife, and his three sons with their three wives. In the bottom the ark was roomy, where the fierce beasts dwelt, and narrowed above, where the dwelling of men was; for the holy church is in fleshly men very broad, and in spiritual narrow. She spreads her bosom where the rugged dwell in brutal habits, and she is narrowed at the end which the discreet inhabit, living in spiritual practices; for the holier they are in this present church, so the less of them there is. Much more is there of those men who live for their own lusts, than there is of those who regulate their life's actions after the commandments of God: yet is the number of holy men ever increased through the diminution of impious men. The number of God's chosen is not little, as Christ said in another place, "Many shall come from the east part and from the west, and shall sit with the patriarch Abraham, and Isaac, and Jacob in the kingdom of heaven." Again, the psalmist said of God's chosen, "I counted them, and their number is greater than the sand-grains." In this present life the chosen appear few in comparison with the number of the reprobates, but when they shall be gathered to the eternal life, their number will be so manifold, that it will exceed, according to the prophet's saying, the number of the sand-grains.
Lǽd us, Ælmihtig God, to getele ðinra gecorenra halgena, inn to þære ecan blisse ðines rices, þe þu gearcodest fram frymðe middangeardes þe lufigendum, þu ðe leofast and rixast mid þam Ecan Fæder and Halgum Gaste on ealra worulda woruld. Amen.
Lead us, Almighty God, to the number of thy chosen saints, into the everlasting bliss of thy kingdom, which thou hast prepared from the beginning of the world for those who love thee, thou who livest and reignest with the Eternal Father and the Holy Ghost for ever and ever. Amen.
Halige láreowas ræddon þæt seo geleaffulle gelaðung þisne dægEallum Halgumto wurþmynte mærsige, and arwurðlice freolsige; forðan ðe hí ne mihton heora ælcum synderlice freolstide gesettan, ne nánum menn on andweardum life nis heora eallra nama cuð, swa swa Iohannes se Godspellere on his gastlican gesihðe awrát, þus cweðende, "Ic geseah swa micele menigu, swa nán man geryman ne mæg, of eallum ðeodum and of ælcere mægðe, standende ætforan Godes þrym-setle, ealle mid hwitum gyrlum gescrydde, healdende palm-twigu on heora handum, and sungon mid hluddre stemne, Sy hǽlu urum Gode þe sitt ofer his þrym-setle. And ealle englas stodon on ymbhwyrfte his ðrym-setles, and aluton to Gode, þus cweðende, Sy urum Gode bletsung and beorhtnys, wisdom and þancung, wurðmynt and strengð, on ealra worulda woruld. Amen."
Holy doctors have counselled that the faithful church should celebrate and piously solemnize this day to the honour ofAll Saints; because they could not appoint a festival separately for each of them, nor to any man in the present life are the names of all of them known, as John the Evangelist wrote in his ghostly vision, thus saying, "I saw so great a multitude as no man may number, of all nations and of every tribe, standing before the throne of God, all clad in white garments, holding palm-twigs in their hands, and they sung with a loud voice, Salvation be to our God who sitteth on his throne. And all the angels stood around his throne, and bowed down to God, thus saying, Be to our God blessing and brightness, wisdom and thanksgiving, honour and strength, for ever and ever. Amen."
Godes halgan sind englas and menn. Englas sind gastas butan lichaman. Þa gesceop se Ælmihtiga Wealdend on micelre fægernysse, him sylfum to lofe, and to wuldre and wurðmynte his mægenþrymme on ecnysse. Be þam we forhtiað fela to sprecenne, forðan ðe Gode anum is to gewitenne hú heora ungesewenlice gecynd, butan ælcere besmitennysse oþþe wanunge, on écere hluttornysse þurhwunað. Þeah-hwæðere we oncnáwað on halgum gewritum, þæt nigonengla werod sind wunigende on heofonlicum þrymme, þe næfre náne synne ne gefremedon. Þæt teoðe werod þurh modignesse losode, and to awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhðe inn to hellicere susle.
God's saints are angels and men. Angels are spirits without body. These the Almighty Ruler created in great fairness, for his own praise, and to the glory and honour of his majesty for ever. Of these we fear to speak much, because for God alone is it to know how their invisible nature continues, without any pollution or decay, in eternal purity. Nevertheless we know from holy writings, that there are nine hostsof angels existing in heavenly majesty, who never committed any sin. The tenth host perished through pride, and were turned into accursed spirits, and driven from heavenly joy into hell-torment.
Soðlice sume ðæra haligra gasta, þe mid heora Scyppende þurhwunodon, to us asende cumað, and towearde ðing cyðað. Sume hí wyrcað, be Godes dihte, tácna and gelomlice wundra on middangearde. Sume hí synd ealdras gesette þam oðrum englum, to gefyllenne þa godcundlican gerynu. Þurh sume gesett God and toscæt his domas. Sume hí sind swa micclum to Gode geðeodde, þæt náne oðre him betwynan ne synd, and hí ðonne on swa micclan maran lufe byrnende beoð, swa micclum swa hí Godes beorhtnysse scearplicor sceawiað. Nu is þes dæg þisum englum arwurðlice gehalgod, and eac þam halgum mannum, þe þurh miccle geðincða fram frymðe middangeardes Gode geþugon. Of þisum wæron ǽrest heahfæderas, eawfæste and wuldorfulle weras on heora life, witegena fæderas, þæra gemynd ne bið forgiten, and heora nama þurhwunað on ecnysse; forðan ðe hi wæron Gode gecweme þurh geleafan, and rihtwisnysse, and gehyrsumnysse. Þisum fyligð þæra witegena gecorennys: hí wæron Godes gesprecan, and þam he æteowde his digelnysse, and hi onlihte mid gife þæs Halgan Gastes, swa þæt hi wiston þa towerdan ðing, and mid witigendlicere gyddunge bododon. Witodlice þa gecorenan witegan mid manegum tácnum and forebícnungum on heora life scinende wæron. Hi gehældon manna untrumnysse, and deaddra manna líc to life arærdon. Hí eac for folces þwyrnysse heofonan scuras oftugon, and eft miltsigende getiþodon. Hi heofodon folces synna, and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his ðrowunge, and ærist, and upstige, and ðone micclan dóm, þurh ðone Halgan Gast gelærede, hí witegodon.
But some of those holy spirits, who continued with their Creator, come sent to us, and announce future things. Some of them, by God's direction, work signs and frequently miracles in the world. Some of them are chiefs set over other angels for the fulfilment of the divine mysteries. Through some God establishes and decides his dooms. Some are so closely associated with God, that no others are between them, and they are then burning in so much greater love, as they more clearly behold the brightness of God. Now is this day piously hallowed to these angels, and also to those holy men, who through great excellences have thriven to God from the beginning of the world. Of these were first the patriarchs, religious and glorious men in their lives, the fathers of the prophets, whose memory shall not be forgotten, and their names shall last for ever, because they were acceptable to God through faith, and righteousness, and obedience. These were followed by the chosen company of prophets: they held speech with God, and to them he manifested his secrets, and enlightened them with the grace of the Holy Ghost, so that they knew the things to come, and announced them in prophetic song. Verily the chosen prophets by many signs and foretokens were in their lives illustrious. They healed the sickness of men, and the bodies of dead men they raised to life. They also, for the people's perversity, withdrew the showers of heaven, and again in mercy permitted them. They bewailed the people's sins, and their punishment prevented on themselves. Christ's humanity, and his passion, and resurrection, and ascension, and the great doom, instructed by the Holy Ghost, they prophesied.
On ðære Nywan Gecyðnysse forðstóp Iohannes seFulluhtere, seðe mid witegunge Cristes to-cyme bodode, and eac mid his fingre hine gebícnode. "Betwux wifa bearnum ne arás nán mærra mann þonne is Iohannes se Fulluhtere." Þisum Godes cempan geþwærlæcð þæt twelffealde getel Cristes apostola, þe he sylf geceas him to leorning-cnihtum, and hi mid rihtum geleafan and soðre láre geteah, and eallum ðeodum to láreowum gesette, swa þæt se swég heora bodunge ferde geond ealle eorðan, and heora word becomon to gemærum ealles ymbhwyrftes. To ðisum twelf apostolum cwæð se Ælmihtiga Hælend, "Ge sind middangeardes leoht: scine eower leoht swa ætforan mannum, þæt hi geseon eowre gódan weorc, and wuldrian eowerne Fæder þe on heofonum is. Ge sind mine frynd, and ic cyðe eow swa hwæt swa ic æt minum Fæder gehyrde." Eornostlice Drihten forgeaf þa mihte his twelf apostolum, þæt hi ða ylcan wundra worhton þe hé sylf on middangearde gefremode. And swa hwæt swa hí bindað ofer eorðan, þæt bið on heofonum gebunden; and swa hwæt swa hí unbindað ofer eorðan, þæt bið unbunden on heofonum. Eac he him behet mid soðfæstum beháte, þæt hí on ðam micclum dome ofer twelf dóm-setl sittende beoð, to démenne eallum mannum þe æfre on lichaman líf underfengon.
In the New Testament John the Baptist stept forth, whowith prophecy preached the advent of Christ, and also with his finger pointed him out. "Among the children of women there hath arisen no greater man than is John the Baptist." With these champions of God accords the twelvefold number of Christ's apostles, whom he himself chose for his disciples, and instructed them in right belief and true doctrine, and set them as teachers to all nations, so that the sound of their preaching went over all the earth, and their words came to the boundaries of the whole world. To these twelve apostles said the Almighty Jesus, "Ye are the light of the world: let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. Ye are my friends, and I make known unto you whatsoever I have heard from my Father." Verily the Lord gave power to his twelve apostles to work the same wonders which he himself performed in the world. And whatsoever they bind on earth, that shall be bound in heaven; and whatsoever they unbind on earth, that shall be unbound in heaven. He also promised them with a true promise, that at the great doom they shall be sitting on twelve judgement-seats, to judge all men who have ever received life in the body.
Æfter þam apostolican werode we wurðiað þone gefæstan heap Godes cyðera, þe ðurh mislice tintrega Cristes ðrowunge werlice geefenlæhton, and ðurh martyrdom þæt upplice rice geferdon. Sume hi wæron mid wæpnum ofslagene, sume on líge forswælede, oðre mid swipum ofbeatene, oþre mid stengum þurhðyde, sume on héngene gecwylmede, sume on widdre sǽ besencte, oðre cuce behylde, oðre mid ísenum clawum totorene, sume mid stánum ofhrorene, sume mid winterlicum cyle geswencte, sume mid hungre gecwylmede, sume handum and fotum forcorfene, folce to wæfersyne, for geleafan and halgum naman Hælendes Cristes. Þas sind þa sigefæstan Godes frynd, þe ðæra forscyldgodra ealdormanna hæsa forsawon, and nu hí sind gewuldor-beagode midsigeheora þrowunga on écere myrhðe. Hi mihton beon lichamlice acwealde, ac hi ne mihton fram Gode þurh náne tintregunga beon gebígede. Heora hiht wæs mid undeadlicnysse afylled, þeah ðe hí ætforan mannum getintregode wæron. Hí wæron sceortlice gedrehte, and langlice gefrefrode; forðan ðe God heora afándode swa swa gold on ófne, and he afunde hi him wyrðe, and swa swa halige offrunga, hi underfeng to his heofonlican rice.
After the apostolic company we honour the steadfast band of God's martyrs, who through divers torments courageously imitated the passion of Christ, and through martyrdom passed to the realm on high. Some of them were slain with weapons, some burned in flame, others beaten with scourges, others transfixed with stakes, some slain on the cross, some sunk in the wide sea, others flayed alive, others torn with iron claws, some overwhelmed with stones, some afflicted with winterly cold, some slain by hunger, some with hands and feet cut off, as a spectacle to people, for their faith and the holy name of Jesus Christ. These are the triumphant friends of God, who despised the behests of those criminal princes, and now they are glory-crowned with the triumphof their sufferings in eternal joy. They might be slain bodily, but they could not by any torments be turned from God. Their hope was filled with immortality, though before men they were tormented. They were for a short time afflicted, and lastingly comforted, for God tried them as gold in a furnace, and he found them worthy of him, and as holy offerings received them into his heavenly kingdom.
Æfter ablunnenre ehtnysse reðra cynega and ealdormanna, on siblicere drohtnunge Godes gelaðunge, wæron halige sacerdas Gode ðeónde, þa mid soðre láre and mid halgum gebysnungum folces menn to Gode symle gebígdon. Heora mód wæs hluttor, and mid clænnysse afylled, and hi mid clænum handum Gode Ælmihtigum æt his weofode ðenodon, mærsigende þa halgan gerynu Cristes lichaman and his blodes. Eac hí offrodon hí sylfe Gode líflice onsægednysse butan womme, oþþe gemencgednysse þwyrlices weorces. Hi befæston Godes láre heora underþeoddum, to unateorigendlicum gafele, and heora mód mid þreatunge, and bene, and micelre gymene to lifes wege gebígdon, and for nánum woruldlicum ege Godes riht ne forsuwodon; and ðeah ðe hí swurdes ecge ne gefreddon, þeah ðurh heora lífes geearnunga hí ne beoð martyrdomes bedælede, forðan þe martyrdom bið gefremmed na on blodes gyte anum, ac eac swylce on synna forhæfednysse, and on bíggenge Godes beboda.
After the persecution of the cruel kings and princes had ceased, in the peaceful condition of God's church, there were holy priests thriving to God, who with true doctrine and holy examples ever inclined the men of the people to God. Their minds were pure, and filled with cleanness, and with clean hands they served God Almighty at his altar, celebrating the holy mystery of Christ's body and his blood. They likewise offered themselves a living sacrifice to God, without blemish or admixture of perverse work. They delivered God's doctrine to their followers, as an imperishable revenue, and with chastisement, and prayer, and great care inclined them to the way of life, and for no awe of the world refrained from preaching God's law; and though they felt not the sword's edge, yet, through the merits of their lives, are they not deprived of martyrdom, for martyrdom is not effected by bloodshed only, but also by abstinence from sins, and by the observance of God's commandments.
Þysum fyligð ancersetlena drohtnung, and synderlic ingehyd. Þa on westenum wunigende, woruldlice éstas and gælsan mid strecum mode and stiðum life fortrædon. Hi forflugon woruld-manna gesihðe and herunge, and on wáclicum screafum oððe hulcum lutigende, deorum geferlæhte, to engelicum spræcum gewunode, on micclum wundrum scínende wæron. Blindum hí forgeafon gesihðe, healtum færeld, deafum hlyst, dumbum spræce. Deoflu hí oferswyðdon and afligdon, and ða deadan þurh Godes mihte arærdon. Seo bóc þe is geháten Uitae Patrum sprecð menigfealdliceembe þyssera ancersetlena, and eac gemænelicra muneca drohtnunge, and cwyð, þæt heora wæs fela ðusenda gehwær on westenum and on mynstrum wundorlice drohtnigende, ac swa-þeah swyðost on Egypta-lande. Sume hí leofodon be ófete and wyrtum, sume be agenum geswince, sumum ðenodon englas, sumum fugelas, oðþæt englas eft on eaðelicum forðsiðe hí to Gode feredon.
This is followed by the life and extraordinary knowledge of anchorites. These dwelling in the waste, trampled with stern mind and rigid life on worldly delicacies and luxuries. They fled from the sight and praise of worldly men, and, crouching in miserable caves or huts, associated with beasts, accustomed to angelic speeches, were shining in great wonders. To the blind they gave sight, gait to the halt, hearing to the deaf, speech to the dumb. Devils they overcame and drove away, and through God's might raised the dead. The book which is called Vitæ Patrum speaks manifoldlyconcerning the lives of these anchorites, and also of common monks, and says that there were many thousands of them living wonderfully everywhere in the deserts and in monasteries, but yet especially in Egypt. Some of them lived on fruit and herbs, some by their own labour, some were served by angels, some by birds, until angels afterwards by an easy death bore them to God.
Eala ðu, eadige Godes cennestre, symle mæden Maria, tempel ðæs Halgan Gastes, mæden ǽr geeacnunge, mæden on geeacnunge, mæden æfter geeacnunge, micel is ðin mærð on ðisum freols-dæge betwux þam foresædum halgum; forðan ðe ðurh þine clænan cenninge him eallum becom halignyss and ða heofonlican geðincðu. We sprecað be ðære heofonlican cwene endebyrdlice æfter wífháde, þeah-hwæðere eal seo geleaffulle gelaðung getreowfullice be hire singð, þæt heo is geuferod and aháfen ofer engla werod to þam wuldorfullan heahsetle. Nis be nanum oðrum halgan gecweden, þæt heora ænig ofer engla werod aháfen sy, buton be Marian ánre. Heo æteowde mid hire gebysnungum þæt heofonlice líf on eorðan, forðan þe mægðhád is ealra mægna cwén and gefera heofonlicra engla. Ðyses mædenes gebysnungum and fótswaðum fyligde ungerím heap mægðhádes manna on clænnysse þurhwunigende, forlætenum giftum, to ðam heofonlicum brydguman Criste geþeodende mid ánrædum mode, and haligre drohtnunge, and sidefullum gyrlan, to þan swiðe, þæt heora for wel menige for mæigðháde martyrdom geðrowodon, and swa mid twyfealdum sige to heofonlicum eardung-stowum wuldorfulle becomon.
O thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost, maiden before conception, maiden in conception, maiden after conception, great is thy glory on this festival among the beforesaid saints; because through thy pure childbirth holiness and heavenly honours came to them all. We speak of the heavenly queen, as is usual, according to her womanhood, yet all the faithful church confidently sing of her, that she is exalted and raised above the hosts of angels to the glorious throne. Of no other saints is it said, that any of them is raised above the hosts of angels, but of Mary alone. She manifested by her example the heavenly life on earth, for maidenhood is of all virtues queen, and the associate of the heavenly angels. The example and footsteps of this maiden were followed by an innumerable body of persons in maidenhood, living in purity, renouncing marriage, attaching themselves to the heavenly bridegroom Christ with steadfast mind and holy converse, and with wide garments, to that degree, that very many of them suffered martyrdom for maidenhood, and so with twofold victory went glorious to the heavenly dwelling-places.
Eallum ðisum foresædum halgum, þæt is, englum and Godes gecorenum mannum, is þyses dæges wurðmynt gemærsod on geleaffulre gelaðunge, him to wurðmynte and us to fultume, þæt we ðurh heora þingrædene him geferlæhte beon moton. Þæs ús getiðige se mildheorta Drihten, þe hí ealle and ús mid his deorwurðan blode fram deofles hæftnedum alysde. We sceolon on ðyssere mærlican freols-tidemid halgum gebedum and lofsangum us geinnian, swa hwæt swa we on oðrum freols-dagum ealles geares ymbrynes, þurh mennisce tyddernysse hwónlicor gefyldon, and carfullice hógian þæt we to ðære ecan freols-tide becumon.
To all these beforesaid saints, that is, angels and God's chosen men, is the honour of this day celebrated in the faithful church, in honour to them and in aid to us, that we, through their intercession, may be with them associated. May the merciful Lord grant us this, who redeemed them all and us with his precious blood from the devil's thraldom. We should, on this great festival, complete, with holy prayersand hymns, whatsoever we on other festivals of the whole circuit of the year have, through human weakness, less perfectly performed, and carefully cogitate that we may come to the eternal festival.
EUANGELIUM.
GOSPEL.
Videns Iesus turbas ascendit in montem: et reliqua.
Videns Iesus turbas ascendit in montem: et reliqua.
Videns Jesus turbas ascendit in montem: et reliqua.
Videns Jesus turbas ascendit in montem: et reliqua.
Ðæt hálige godspel, þe nu lytle ǽr ætforan eow gerædd wæs, micclum geþwærlæcð þyssere freols-tide, forðan ðe hit geendebyrt þa eahta eadignyssa ðe ða halgan to heofonlicum geðincðum gebrohton.
The holy gospel, that has just now been read before you, accords greatly with this festival, for it sets forth in order the eight beatitudes, which have brought the holy to heavenly honours.
Matheus awrát on þysum dægþerlican godspelle, þæt se Hælend on sumere tide "gesawe micele menigu him fyligende; þa astah he upp on ane dune. Þaða hé gesæt, þa genealæhton his leorning-cnihtas him to, and hé undyde his muð, and hi lærde, þus cweðende, Eadige beoð þa gastlican ðearfan:" et reliqua.
Matthew wrote in this day's gospel, that Jesus at a certain time "saw a great multitude following him; then he went up on a mount. When he sat his disciples approached him, and he opened his mouth, and taught them, thus saying, Blessed are the spiritual poor," etc.
Se wisa Augustinus trahtnode þis godspel, and sæde, þæt seo dún þe se Hælend astah getácnað ða healican bebodu soðre Rihtwisnysse: þa læssan beboda wæron gesette ðam Iudeiscan folce. An God þeah-hwæðere gesette, þurh his halgan witegan, þa læssan bebodu Iudeiscre ðeode, þe mid ógan ða-gyt gebunden wæs; and he gesette, þurh his agenne Sunu, þa maran bebodu cristenum folce, þa ðe he mid soðre lufe to alysenne com. Sittende he tæhte: þæt belimpð to wurðscipe láreowdomes. Him to genealæhton his discipuli, þæt hí gehendran wæron lichamlice, þa ðe mid mode his bebodum genealæhton. Se Hælend geopenode his muð. Witodlice se geopenode his muð to þære godspellican láre, seðe on ðære ealdan ǽ gewunelice openode þæra witegena muð. Þeah-hwæðere his muðes geopenung getácnað þa deoplican spræce ðe he ða forð-ateah. He cwæð, "Eadige beoð þa gastlican ðearfan, forðan þe heora is heofonan rice." Hwæt sind ða gastlican ðearfan buton ða eadmodan, þe Godes egehabbað, and nane toðundennysse nabbað? Godes ege is wisdomes angynn, and modignyss is ælcere synne anginn. Fela sind ðearfan þurh hafenleaste, and na on heora gaste, forðan ðe hí gewilniað fela to hæbbenne. Sind eac oðre ðearfan, na ðurh hafenleaste ac on gaste, forðan þe hí synd, æfter þæs apostolican cwyde, "Swa swa naht hæbbende, and ealle ðing geagnigende." On þas wisan wæs Abraham ðearfa, and Iacob, and Dauid, seðe, on his cynesetle aháfen, hine sylfne geswutelode þearfan on gaste, þus cweðende, "Ic soðlice eom wædla and þearfa." Þa módigan rican ne beoð þearfan ne þurh hafenleaste ne on gaste, forðan ðe hí synd gewelgode mid æhtum, and toðundene on mode. Þurh hafenleaste and on gaste synd þearfan ða fullfremedan munecas, þe for Gode ealle ðing forlætað to ðan swiðe, þæt hi nellað habban heora agenne lichaman on heora anwealde, ac lybbað be heora gastlican láreowas wissunge; and forði swa micclum swa hí her for Gode on hafenleaste wuniað, swa micclum hí beoð eft on ðam toweardan wuldre gewelgode.
The wise Augustine expounded this gospel, and said, that the mount which Jesus ascended betokens the high commandments of true Righteousness: the less commandments were appointed for the Jewish folk. One God, nevertheless, appointed, through his holy prophets, the less commandments to the Jewish nation, which was yet bound by fear; and he appointed, through his own Son, the greater commandments for the christian folk, whom he with true love came to redeem. He taught sitting: that belongs to the dignity of teachership. His disciples approached him, that they might be nearer bodily, who with mind approached to his commandments. Jesus opened his mouth. Verily he opened his mouth to the evangelic lore, who in the old law was wont to open the mouths of the prophets. Yet the opening of his mouth betokens the deep speech which he then drew forth. He said, "Blessed are the spiritual poor, for of them is the kingdom of heaven." Who are the spiritual poor but the humble, who have awe of God, and have noarrogance? Awe of God is the beginning of wisdom, and pride is the beginning of every sin. Many are poor through indigence, and not in their spirit, because they desire to have much. There are also other poor, not through indigence but in spirit, because they are, according to the apostolic saying, "As having nought and possessing all things." In this way Abraham was poor, and Jacob, and David, who, raised on his throne, showed himself poor in spirit, thus saying, "I truly am poor and needy." The proud rich are not needy through indigence nor in spirit, for they are enriched with possessions and swelled up in mind. Poor through indigence and in spirit are those perfect monks, who for God so completely forsake all things, that they will not have their own bodies in their power, but live by direction of their ghostly teacher; and therefore as much as they here for God continue in indigence, so much will they be hereafter enriched in the glory to come.
"Eadige beoð þa liðan, forðan þe hí þæt lánd geagniað." Þa synd liðe and gedefe, þa ðe ne wiðstandað yfelum, ac oferswyðað mid heora góódnysse þone yfelan: hi habbað þæt lánd þe se sealm-sceop embe spræc, "Drihten, þu eart min hiht: beo min dæl on þæra lybbendra eorðan." Þæra lybbendra eorðe is seo staðelfæstnyss þæs ecan eardes, on ðam gerest seo sawul swa swa se lichama on eorðan. Se eard is rest and líf gecorenra halgena.
"Blessed are the meek, for they shall possess the land." They are meek and gentle, who withstand not the evil, but with their goodness overcome the evil: they shall have the land of which the psalmist spake, "Lord, thou art my hope: be my portion in the earth of the living." The earth of the living is the stability of the eternal country, in which the soul rests as the body does on earth. That country is the rest and life of the chosen saints.
"Eadige beoð ða þe heofiað, forðan ðe hi beoð gefrefrode." Na beoð þa eadige, þe for hynðum oððe lirum hwilwendlicra hyðða heofiað; ac ða beoð eadige, ðe heora synna bewepað, forðan þe se Halga Gast hí gefrefrað, seðe deð forgyfenysse ealra synna, se is geháten Paraclitus, þæt is, Frefrigend, forðan ðe he frefrað þæra behreowsigendra heortan þurh his gife.
"Blessed are they who mourn, for they shall be comforted." They are not blessed who mourn for calamities or losses of transitory comforts; but they are blessed who bewail their sins, for the Holy Ghost will comfort them, who grants forgiveness of all sins, who is called Paraclete, that is Comforter, because he comforts the hearts of the penitent by his grace.
"Eadige beoð þa þe sind ofhingrode and ofþyrste æfter rihtwisnysse, forðan ðe hi beoð gefyllede." Se biðofhingrod and ofðyrst æfter rihtwisnysse, seðe Godes beboda lustlice gehyrð, and lustlicor mid weorcum gefylð: se bið þonne mid þam mete gefylled ðe Drihten embe spræc, "Min mete is, þæt ic wyrce mines Fæder willan, þæt is rihtwisnys." Þonne mæg hé cweðan mid þam sealm-sceope, "Drihten, ic beo æteowed mid rihtwisnysse on ðinre gesihðe, and ic beo gefylled, þonne ðin wuldor geswutelod bið."
"Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirstyafter righteousness who joyfully hears God's commandments and more joyfully by works fulfils them: he will then be filled with the meat of which the Lord spake, "My meat is, that I work my Father's will, that is righteousness." Then may he say with the psalmist, "Lord, I will appear with righteousness in thy sight, and I shall be filled, then will thy glory be manifested."
"Eadige beoð þa mildheortan, forðan þe hí begytað mildheortnysse." Eadige beoð þa ðe earmra manna þurh mildheortnysse gehelpað, forðan ðe him bið swa geleanod, þæt hí sylfe beoð fram yrmðe alysede.
"Blessed are the merciful, for they shall get mercy." Blessed are they who help miserable men through mercy, for they shall be so rewarded that they themselves shall be redeemed from misery.
"Eadige beoð þa clænheortan, forðan ðe hí geseoð God sylfne." Stunte synd þa ðe gewilniað God to geseonne mid flæsclicum eagum, þonne he bið mid þære heortan gesewen; ac heo is to clænsigenne fram leahtrum, þæt heo God geseon mage. Swa swa eorðlic leoht ne mæg beon gesewen buton mid clænum eagum, swa eac ne bið God gesewen buton mid clænre heortan.
"Blessed are the clean of heart, for they shall see God himself." Foolish are they who desire to see God with fleshly eyes, when he will be seen with the heart; but it is to be cleansed from sins, that it may see God. So as earthly light cannot be seen but with clean eyes, so also God cannot be seen but with a clean heart.
"Eadige beoð þa gesibsuman, forðan ðe hí beoð Godes bearn gecígede." On sibbe is fulfremednyss þær ðær nán ðing ne þwyrað: forði synd þa gesibsuman Godes bearn, forðan ðe nán ðing on him ne wiðerað ongean God. Gesibsume sind þa on him sylfum, ðe ealle heora modes styrunga mid gesceade gelógiað, and heora flæsclican gewilnunga gewyldað swa þæt hí sylfe beoð Godes rice. Ðeos is seo sib ðe is forgyfen on eorðan þam mannum þe beoð gódes willan. God ure Fæder is gesibsum; witodlice forði gedafenað þam bearnum þæt hi heora Fæder geefenlæcon.
"Blessed are the peaceful, for they shall be called children of God." In peace there is perfectness where nothing thwarts: therefore are the peaceful children of God, because nothing in them is adverse to God. Peaceful are they in themselves, who order all the perturbations of their mind with reason, and govern their fleshly desires so that they are themselves God's kingdom. This is the peace which is given on earth to those men who are of good will. God our Father is peaceful; verily therefore it befitteth the children to imitate their Father.
"Eadige beoð ða ðe þoliað ehtnysse for rihtwisnysse, forðan ðe heora is heofonan rice." Fela sind ða ðe ehtnysse ðoliað for mislicum intingum, swa swa doð mannslagan, and sceaðan, and gehwilce fyrnfulle; ac seo ehtnys him ne becymð to nánre eadignysse; ac seo ehtnys ana þe bið for rihtwisnysse geðolod becymð to ecere eadignysse. Nis to ondrǽdenne ðwyrra manna ehtnys, ac má to forðyldigenne,swa swa Drihten to his leorning-cnihtum cwæð, "Ne ondræde ge eow ða ðe eowerne lichaman ofsleað, forðan ðe hí ne magon eowre sawle ofslean, ac ondrædað God, ðe mæg ægðer ge sawle ge lichaman on helle-susle fordón." Ne sceole we ðeah þa ðwyran to ure ehtnysse gremian, ac swiðor, gif hí astyrede beoð, mid rihtwisnysse gestillan. Gif hi ðonne þære ehtnysse geswycan nellað, selre ús bið þæt we ehtnysse ðolion þonne we riht forlæton.
"Blessed are they who suffer persecution for righteousness, for theirs is the kingdom of heaven." Many are they who suffer persecution for divers causes, so as murderers do, and robbers and all criminals; but to them persecution leads to no beatitude; but the persecution only which is suffered for righteousness leads to everlasting beatitude. The persecution of perverse men is not to be dreaded, but ratherto be patiently borne, as the Lord said to his disciples, "Fear not those who slay your body, for they cannot slay your soul, but dread God, who can fordo both soul and body in hell-torment." Yet should we not irritate the perverse to persecute us, but rather, if they be provoked, still them with righteousness. But if they will not cease from persecution, better will it be for us to suffer persecution than to forsake the right.
Eahta eadignyssa synd on þisum godspelle geendebyrde; is ðeah gyt an cwyde bæftan, ðe is geðuht swilce he sy se nygoða stæpe, ac he soðlice belimpð to ðære eahteoðan eadignysse, forðan ðe hi butu sprecað be ehtnysse for rihtwisnysse and for Criste. Þa eahta eadignyssa belimpað to eallum geleaffullum mannum, and se æftemysta cwyde, þeah ðe he synderlice to þam apostolum gecweden wære, belimpð eac to eallum Cristes limum, forðan ðe hé nis se nygoða, ac fyligð þære eahteoðan eadignysse, swa swa we ǽr sædon. Se Hælend cwæð, "Eadige ge beoð þonne man eow wyrigð, and eower eht, and ælc yfel ongean eow sprecð leogende for me." Se bið eadig and gesælig þe for Criste ðolað wyriunge and hospas fram leasum licceterum, forðan ðe seo lease wyriung becymð þam rihtwisum to eadigre bletsunge.
Eight beatitudes are set forth in this gospel; but there is yet one sentence remaining, which seems as though it were the ninth step, but it truly belongs to the eighth beatitude, for they both speak of persecution for righteousness and for Christ. The eight beatitudes belong to all believing men, and the last sentence, though it was particularly said to the apostles, belongs also to all members of Christ, for it is not the ninth, but follows the eighth beatitude, as we before said. Jesus said, "Blessed are ye when men curse you, and persecute you, and lying speak every evil against you for me." He will be blessed and happy who for Christ suffers malediction and insults from false hypocrites, because false malediction becomes a blessed benediction to the righteous.
"Blissiað and fægniað, forðan ðe eower méd is menigfeald on heofonum." Geleaffullum gedafenað þæt hi wuldrion on gedrefednyssum, forðan ðe seo gedrefednys wyrcð geðyld, and þæt geðyld afándunge, and seo afándung hiht. Se hiht soðlice ne bið næfre gescynd, forðan þe Godes lufu is agóten on urum heortum þurh ðone Halgan Gast, seðe us is forgífen. Be þisum cwæð se apostol Iacobus, "Eala ge mine gebroðra, wenað eow ælcere blisse, þonne ge beoð on mislicum costnungum, forðan þe seo afándung eowres geleafan is miccle deorwurðre þonne gold þe bið ðurh fyr afándod." Eft cwyð þæt halige gewrit, "Læmene fatu beoð on ofne afándode, and rihtwise menn on gedrefednysse heora costnunge." Be þisum cwæð eac se Hælend on oðrestowe to his leorning-cnihtum, "Gif ðes middangeard eow hatað, wite ge þæt hé me hatode ǽr eow; and gif hí min ehton, þonne ehtað hi eac eower." Crist sylf wæs fram arleasum mannum acweald, and swa eac his leorning-cnihtas and martyras; and ealle ða ðe gewilniað arfæstlice to drohtnigenne on geleaffulre gelaðunge, hí sceolon ehtnysse ðolian, oððe fram ungesewenlicum deofle oððe fram gesewenlicum arleasum deofles limum: ac þas hwilwendlican ehtnyssa oþþe gedrefednyssa we sceolon mid gefean for Cristes naman geðafian, forðan ðe he þus behet eallum geðyldigum, "Blissiað and fægniað, efne eower méd is menigfeald on heofonum."
"Rejoice and be glad, for your meed is manifold in heaven." It befits the faithful to glory in tribulations, for tribulation works patience, and patience trial, and trial hope. But hope is never confounded, because the love of God is poured into our hearts, by the Holy Ghost who is given to us. Of this spake the apostle James, "O ye my brothers, hope for yourselves every bliss, when ye are in divers temptations, for the trial of your faith is much more precious than gold which has been tried by fire." Again, holy writ says, "Vessels of clay are tried in a furnace, and righteous men in the affliction of their temptation." Of these said Jesus alsoin another place to his disciples, "If this world hate you, know ye that it hated me before you; and if they persecuted me, then will they also persecute you." Christ himself was slain by impious men, and so also his disciples and martyrs; and all those who desire to live religiously in the faithful church shall suffer persecution, either from the invisible devil or from visible impious limbs of the devil: but these transitory persecutions or tribulations we should with joy undergo for Christ's name, because he has thus promised to all the patient, "Exult and rejoice, behold your meed is manifold in heaven."
We mihton ðas halgan rædinge menigfealdlicor trahtnian, æfter Augustines smeagunge, ac us twynað hwæðer ge magon maran deopnysse ðæron þearflice tocnawan; ac uton biddan mid inweardre heortan þone Ælmihtigan Wealdend, seðe ús mid menigfealdre mærsunge ealra his halgena nu to-dæg geblissode, þæt he us getiðige genihtsumnysse his miltsunge þurh heora menigfealdan þingrædena, þæt we on écere gesihðe mid him blission, swa swa we nu mid hwilwendlicere þenunge hí wurðiað.
We might more elaborately expound this holy text, according to the interpretation of Augustine, but we doubt whether ye can accurately judge of greater deepness therein; but let us with inward heart pray to the Almighty Ruler, who has gladdened us to-day with the manifold celebration of all his saints, that he grant us abundance of his mercy through their manifold intercessions, so that we ever in their sight may rejoice with them, as we now with transitory service honour them.
Sy wuldor and lóf Hælendum Criste, seðe is anginn and ende, Scyppend and Alysend ealra halgena, mid Fæder and mid Halgum Gaste, á on ecnysse. Amen.
Be glory and praise to Jesus Christ, who is the beginning and end, Creator and Redeemer of all saints, with Father and with Holy Ghost, ever to eternity. Amen.