Part 22

Wulf bidh eac se unrihtwisa rica, dhe bereafadh tha cristenan, and dha eadmodan mid his riccetere ofsitt: ac se hyra, odhdhe se m['e]dgylda ne gedyrstlaecdh thaet he his unrihtwisnysse widhstande, thaet he ne forleose his wurdhmynt, and dha woruldlican gestreon dhe he lufadh swidhor dhonne tha cristenan menn. Be dhisum awr['a]t se w['i]tega Ezechiel, thus cwedhende, "Ge hyrdas, gehyradh Godes word: Mine sc['e]p sint tostencte dhurh eowre gymeleaste, and sind ab['i]tene. Ge cariadh embe eowerne bigleofan, and n['a] embe thaera sceapa; fordhi ic wille ofg['a]n dha sc['e]p aet eowrum handum; and ic do thaet ge gesw['i]cadh thaere w['i]can, and ic wylle ahreddan mine eowde widh eow. Ic sylf wylle gadrian mine sc['e]p the waeron tostencte, and ic wylle hi healdan on genihtsumere laese: thaet thaet losode thaet ic wylle s['e]can and ongean laedan; thaet thaet alefed waes, thaet ic gehaele; thaet untrume ic wylle getrymman, and thaet strange gehealdan, and ic h['i] laeswige on dome and on rihtwisnysse."

Thas word spraec God thurh dhone w['i]tegan Ezechiel, be l['a]reowum and be his folce. Ge sceolon beon geornfulle to eower agenre dhearfe, theah hit swa getimige thaet se l['a]reow gimeleas beo, and dodh swa swa Crist taehte, "Gif se l['a]reow wel t['ae]ce and yfele bysnige, dodh swa swa he taecdh, and na be dham the h['e] bysnadh." Se Haelend cwaedh be him, "Ic eom g['o]d hyrde, and ic oncnawe mine sc['e]p, and h['i] oncnawadh me." Thaet is, ic lufige h['i], and h['i] lufiadh me. Se dhe ne lufadh sodhfaestnysse, ne oncneow he na gyt God. Ac behealde ge hwaedher ge sind Godes sc['e]p, hwaedher ge hine gyt oncneowon, hwaedher ge mid sodhfaestnysse hine lufiadh. H['e] cwaedh, "Swa swa min Faeder oncn['ae]wdh me, and ic oncn['a]we hine, and ic sylle min agen lif for minum sceapum." He oncn['ae]wdh his Faeder dhurh hine sylfne, and we oncnawadh thurh hine. Mid thaere lufe the h['e] wolde for mancynne sweltan, mid thaere h['e] cydhde h['u] micclan h['e] lufadh his Faeder. He cwaedh, "Ic haebbe odhre sc['e]p the ne sind na of dhisre eowde, and dha ic sceal laedan, {244} and hi gehyradh mine stemne, and sceal beon ['a]n eowd, and ['a]n hyrde."

This h['e] spraec on Iudea-lande: dhaer waes ['a]n eowd of dham mannum the on God belyfdon on dham leodscipe. Tha odhre sc['e]p syndon tha the of eallum odhrum eardum to Gode b['u]gadh; and Crist h['i] gebrincdh ealle on ['a]nre eowde on dham ecan life. Manega sind hyrdas under Criste, and dheah-hwaedhere he is ['a]na heora ealra Hyrde, sedhe leofadh and rixadh mid Faeder and mid Halgum Gaste, ['a] on ecnysse. Amen.

THE SECOND SUNDAY AFTER EASTER.

Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.

This gospel, which has now been read, says, that Jesus said of himself, "I am the good shepherd: the good shepherd giveth his own life for his sheep. The hireling, who is not the right shepherd, seeth the wolf coming, and he forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth the others," etc.

Christ is good by nature, and in sooth there is nothing good, save God only. If any creature is good, then is its goodness of the Creator, who is supremely good. He said, "The good shepherd giveth his own life for his sheep." Our Redeemer is the good shepherd, and we christian men are his sheep, and he gave his own life for our redemption. He did as he exhorted, and he thereby manifested what he enjoined. A good shepherd was Peter, and good was Paul, and good were the apostles, who gave their lives for God's people and for the right faith; but their goodness was of the head, which is Christ, who is their head, and they are his limbs.

Every bishop and every teacher is placed as a shepherd over God's people, that they may shield the people against {241} the wolf. The wolf is the devil, who lies in ambush about God's church, and watches how he may fordo the souls of christian men with sins. Then shall the shepherd, that is, the bishop or other teacher, withstand the fierce wolf with doctrine and with prayers. With doctrine he shall teach them, that they may know what the devil teaches for men's perdition, and what God commands to be observed for the attainment of everlasting life. He shall pray for them, that God may preserve the strong and heal the weak. He is to be accounted strong who withstands the precepts of the devil; he is weak who falls into sins. But the teacher will be guiltless, if he direct the people with doctrine, and mediate for them with God. These two things he shall do for the people, and also help others with his own; and if it so happen, give his own life for the saving of the people.

"The hireling fleeth when he seeth the wolf." He is a hireling and not a shepherd, who is engaged in worldly things, and loves dignity and perishable rewards, and has no inward love for God's sheep. He takes heed of treasures, and rejoices in dignity, and has his reward in this life, and will be cut off from the everlasting reward. Thou knowest not who is a hireling, who a shepherd, before the wolf comes; but the wolf makes manifest in what manner he watches the sheep. The wolf comes to the sheep, and some he devours, some he scatters, when the fierce devil instigates christian men, some to adultery, some he inflames to covetousness, some he lifts up to pride, some through anger he divides, and with divers temptations spiritually slays: for the hireling is excited neither by care nor love, but flees, because he considers worldly advantages, and leaves unheeded the loss of the sheep. He flees not with body, but with mind. He flees because he saw iniquity and held silence. He flees because he is a hireling and not a shepherd, as though it were so said, He cannot stand against the perils of the sheep, who guardeth not the sheep with love, but provideth {243} for himself; that is, he loves worldly gain, and not God's folk.

The unrighteous powerful man also is a wolf, who robs christians, and oppresses the humble with his power: for the hireling, or the mercenary, dares not withstand his unrighteousness lest he lose his dignity, and the worldly gain which he loves more than christian men. Concerning this the prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God: My sheep are scattered through your heedlessness, and are devoured. Ye care for your own sustenance, and not for that of the sheep; therefore I will require the sheep at your hands, and I will cause you to depart from the fold, and I will deliver my flock from you. I myself will gather my sheep that were scattered, and I will feed them in an abundant pasture: that which was lost I will seek and bring again; that which was maimed I will heal; the sick I will strengthen, and feed the strong, and I will pasture them in judgement and in righteousness."

These words spake God through the prophet Ezechiel, concerning teachers and concerning his people. Ye should be zealous for your own need (though it so happen that the teacher be heedless), and do as Christ taught, "If the teacher teach well, and give evil example, do as he teacheth, and not according to his example." Jesus says of himself, "I am a good shepherd, and I know my sheep, and they know me." That is, I love them, and they love me. He who loves not truth, he yet knows not God. But consider whether ye are God's sheep, whether ye yet know him, whether ye with truth love him. He said, "As my Father knoweth me, I also know him, and I give my own life for my sheep." He knows his Father through himself, and we know him through him. With that love with which he would die for mankind, he manifested how greatly he loves his Father. He said, "I have other sheep which are not of this fold, and those I {245} shall bring, and they will hear my voice, and there shall be one fold and one shepherd."

This he spake in the land of Juda: there was a fold of men who believed in God in that nation. The other sheep are those of all other countries who incline to God; and Christ will bring them all to one fold in eternal life. Many are the shepherds under Christ, and yet he alone is Shepherd of them all, who liveth and ruleth with the Father and with the Holy Ghost ever to eternity. Amen.

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IN LETANIA MAIORE.

Dhas dagas synd gehatene LETANIAE, thaet sint, GEBED-DAGAS. On dhisum dagum we sceolon gebiddan ure eordhlicra waestma genihtsumnysse, and us sylfum gesundfulnysse and sibbe, and, thaet g['y]t mare is, ure synna forgyfenysse.

We raedadh on b['o]cum, thaet dheos gehealdsumnys wurde ar['ae]red on dhone timan dhe gel['a]mp on anre byrig, dhe Uigenna is gecweden, micel eordh-styrung, and feollon cyrcan and h['u]s, and comon wilde beran and wulfas, and ab['i]ton dhaes folces micelne d['ae]l, and thaes cynges botl weardh mid heofonlicum fyre forbaerned. Tha bead se biscop Mamertus dhreora daga faesten, and seo gedreccednys dha geswac; and se gewuna dhaes faestenes dhurhwunadh gehwaer on geleaffulre geladhunge.

H['i] namon tha bysne dhaes faestenys aet dham Niniueiscan folce. Thaet folc waes swidhe fyrenful: tha wolde God h['i] ford['o]n, ac h['i] gegladodon hine mid heora behreowsunge. God spraec to anum w['i]tegan, se waes Ionas geh['a]ten, "Far to dhaere byrig Niniuen, and boda dhaer dha word the ic the secge. Tha weardh se w['i]tega afyrht, and wolde forfleon Godes gesihdhe, ac h['e] ne mihte. Ferde dha to s['ae], and stah on scip. Dhadha tha scypmen comon ut on s['ae], tha sende him God to micelne {246} wind and hreohnysse, swa thaet h['i] waeron ['o]rwene heora l['i]fes. Hi dha wurpon heora waru oforbord, and se w['i]tega laeg and sl['e]p. Hi wurpon dha t['a]n betweox him, and baedon thaet God sceolde geswutulian hwanon him thaet ungelimp become. Tha com dhaes w['i]tegan t['a] upp. Hi axodon hine, Hwaet h['e] waere, odhdhe h['u] h['e] faran wolde? He cwaedh, thaet h['e] waere Godes dheow, sedhe gesceop s['ae] and l['a]nd, and thaet h['e] fleon wolde of Godes gesihdhe. H['i] cwaedon, H['u] do we ymbe dhe? H['e] andwyrde, Weorpadh me oforbord, thonne geswicdh theos gedreccednys. H['i] dha swa dydon, and seo hreohnys weardh gestilled, and h['i] offrodon Gode heora l['a]c, and tugon fordh."

God dha gegearcode aenne hw['ae]l, and h['e] forswealh thone w['i]tegan, and ab['ae]r hine to dham lande the he t['o] sceolde, and hine dhaer ['u]t-asp['a]w. Tha com eft Godes w['o]rd to dham w['i]tegan, and cwaedh, "Ar['i]s nu, and ga to dhaere mycelan byrig Niniu['e]n, and boda swa swa ic dhe aer saede." He ferde, and bodode, thaet him waes Godes grama ['o]nsigende, gif h['i] to Gode bugan noldon. Dha ar['a]s se cyning of his cynesetle, and awearp his deorwyrdhe reaf, and dyde haeran to his lice, and axan uppan his heafod, and bead thaet aelc man swa d['o]n sceolde; and aegdher ge men ge dha sucendan cild and eac dha nytenu ne onbyrigdon nanes dhinges binnan dhrim dagum. Tha, dhurh tha gecyrrednysse, thaet h['i] yfeles geswicon, and dhurh thaet strange faesten, him gemildsode God, and nolde hi ford['o]n, swa swa he ['ae]r tha twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlicum fyre forbaernde.

We sceolon eac on dhissum dagum beg['a]n ure gebedu, and fyligan urum haligdome ut and inn, and dhone Aelmihtigan God mid geornfulnysse herian. We wylladh nu this godspel eow gereccan, the her nu geraed waes: "Quis uestrum habebit amicum:" et reliqua. "Se Haelend cwaedh to his leorning-cnihtum, Hwilc eower is the haefdh sumne freond, and gaedh him to on middere nihte, and cwydh": et reliqua.

{248} Se halga Augustinus trahtnode this godspel, and cwaedh, thaet seo niht getacnode tha nytennysse thisre worulde. Theos woruld is afylled mid nytennysse. Nu sceal fordhi gehw['a] arisan of dhaere nytennysse, and gan to his frynd, thaet is, thaet he sceal gebugan to Criste mid ealre geornfulnysse, and biddan thaera dhreora hlafa, thaet is, geleafan thaere Halgan Dhrynnysse. Se Aelmihtiga Faeder is God, and his Sunu is Aelmihtig God, and se Halga Gast is Aelmihtig God; na dhry Godas, ac h['i] ealle ['a]n Aelmihtig God untodaeledlic. Thonne dhu becymst to dhisum dhrym hlafum, thaet is, to andgite dhaere Halgan Dhrynnysse, thonne haefst dhu on dham geleafan l['i]f and f['o]dan dhinre sawle, and miht odherne cuman eac mid dham fedan, thaet is, dhu miht taecan dhone geleafan odhrum frynd the the dhaes bitt. He cwaedh, 'cuma,' fordhan dhe we ealle sind cuman on dhisum life, and ure eard nis na her; ac we sind her swilce wegferende menn; ['a]n cymdh, odher faerdh; se bidh acenned, se odher fordhfaerdh and rymdh him setl. Nu sceal gehw['a] fordhi gewilnian thaes geleafan thaere Halgan Dhrynnysse, fordhan dhe se geleafa hine gebrincdh to dham ecan life.

We wylladh eft embe dhone geleafan swidhor sprecan, fordhan dhe dhises godspelles traht haefdh g['o]dne tige. Se hiredes ealdor, the waes on his reste gebroht mid his cildum, is Crist, the sitt on heofonum mid his apostolum, and mid martyrum, and mid eallum tham halgum, the he on dhisum life gefette. We sceolon clypigan to Criste, and biddan dhaera dhreora hlafa. Theah h['e] ['u]s thaerrihte ne getidhige, ne sceole we fordhi thaere bene geswican. He elcadh, and wyle hwaedhere forgyfan. Thi h['e] elcadh, thaet we sceolon beon oflyste, and deorwyrdhlice healdan Godes gife. Swa hwaet swa man eadhelice begyt, thaet ne bidh na swa deorwyrdhe swa thaet thaet earfodhlice bidh begyten. Se Haelend cwaedh, "Gif he dhurhwunadh cnucigende, thonne arist se hiredes ealdor, for dhaes odhres onhrope, and him getidhadh thaes dhe he bitt, na for freondraedene, ac for his unstilnysse." Thi he cwaedh, "Na for freondraedene," fordhan dhe n['a]n man naere wyrdhe ne thaes geleafan ne dhaes ecan lifes, gif Godes mildheortnys naere {250} dhe mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, fordhan dhe h['e] wile us tidhian, swa swa he sylf cwaedh, "Biddadh, and eow bidh forgifen; secadh, and ge gemetadh; cnuciadh, and eow bidh geopenod." Aelc dhaera dhe geornlice bitt, and thaere bene ne geswicdh, tham getidhadh God thaes ecan lifes.

He cwaedh tha odher bigspel. "Hwilc faeder wile syllan his cilde st['a]n, gif hit hine hlafes bitt? oththe naeddran, gif hit fisces bitt? odhdhe thone wyrm dhrowend, gif hit aeges bitt?" God is ure Faeder thurh his mildheortnysse, and se fisc getacnadh geleafan, and thaet aeig dhone halgan hiht, se hl['a]f dha sodhan lufe. Thas dhreo dhing forgifdh God his gecorenum; fordhan dhe nan man ne maeg habban Godes rice, butan he haebbe dhas dhreo dhing. He sceal rihtlice gelyfan, and habban hiht to Gode, and sodhe lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se fisc getacnadh geleafan, fordhan dhe his gecynd is, swa hine swidhor dha ydha wealcadh, swa he strengra bidh, and swidhor batadh. Swa eac se geleaffulla man, swa he swidhor bidh geswenct for his geleafan, swa se geleafa strengra bidh, thaer dhaer h['e] aeltaewe bidh. Gif h['e] abrydh on dhaere ehtnysse, he ne bidh thonne geleafa, ac bidh h['i]wung. Thaet aeig getacnadh hiht, fordhi dhe fugelas ne tymadh swa swa odhre nytenu, ac aerest hit bidh aeig, and seo modor sidhdhan mid hihte bret thaet aeig to bridde. Swa eac ure hiht ne becom na gyt to dham dhe he hopadh, ac is swilce h['e] sy aeig. Thonne he haefdh thaet him behaten is, he bidh fugel. Hl['a]f getacnadh tha sodhan lufe, seo is ealra maegna maest, swa swa se hl['a]f bidh ealra metta fyrmest. Micel maegen is geleafa, and micel is se sodha hiht; theah-hwaedhere seo lufu hi oferswidh, fordhan dhe heo bidh ['a] on ecnysse, and dha odhre twa geendiadh. We gelyfadh nu on God, and we hopiadh to him: eft thonne we becumadh to his r['i]ce, swa swa he us behet, thonne bidh se geleafa geendod, fordhan dhe we geseodh thonne thaet we nu gelyfadh. Ure hiht bidh eac geendod, fordhan dhe we beodh haebbende dhaes dhe we aer hopedon; ac seo lufu ne ateoradh naefre: nu is heo fordhi heora selest.

{252} Seo naeddre is geset on dham godspelle ongean dhone fisc. On naeddran h['i]we besw['a]c se deofol Adam; and aefre h['e] windh nu ongean urne geleafan: ac seo gescyldnys is aet urum Faeder gelang. Se wyrm dhrowend, the is geset ongean thaet aeig, is aettren, and slihdh mid tham taegle to deadhe. Tha dhing dhe we geseodh on dhisum l['i]fe, dha sind ateorigendlice; tha dhe we ne geseodh, and us sind beh['a]tene, hi sind ['e]ce: strece dhaerto thinne hiht, and anbida odhthaet dhu hi haebbe. Ne loca dhu underbaec; ondraed the dhone dhrowend the ge['ae]ttradh mid tham taegle. Se man locadh underbaec, the geortruwadh Godes mildheortnysse; thonne bidh his hiht geaettrod mid thaes dhrowendes taegle. Ac we sceolon aeigdher ge on earfodhnyssum, ge on gelimpe and on ungelimpe, cwedhan, swa swa se witega cwaedh, "Ic herige minne Drihten on aelcne t['i]man." Getimige ['u]s tela on lichaman, getimige ['u]s untela, symle we sceolon thaes Gode dhancian, and his naman bletsian; thonne bidh ure hiht gehealden widh thaes wyrmes slege.

St['a]n is gesett ongean dhone hl['a]f, fordhan dhe heardmodnys is widherraede sodhre lufe. Heardheort bidh se mann, dhe nele thurh lufe odhrum fremigan, thaer dhaer h['e] maeg. Thaet godspel cwaedh, "Gif ge cunnon, tha dhe yfele sind, syllan dha g['o]dnysse eowrum bearnum, hu micele swidhor wile eower Heofonlica Faeder forgyfan g['o]dne gast him biddendum." Hwaet sind dha g['o]d the men sylladh heora cildum? Hwilwendlice g['o]dnyssa, swylce swa thaet godspel hrepode, hl['a]f, and fisc, and aeig. G['o]de sind thas dhing be heora maedhe, fordhan dhe se eordhlica lichama behofadh thaes fodan. Nu ge, gleawe men, nelladh syllan eowrum cildum naeddran for fisce, nele eac ure Heofonlica Faeder us syllan thaes deofles geleaflaeste, gif we hine biddadh thaet he ['u]s sylle sodhne geleafan. And dhu nelt syllan dhinum bearne throwend for ['ae]ge, nele eac God us syllan orwenysse for hihte. And dhu nelt dhinum bearne syllan st['a]n for hl['a]fe, nele eac God us syllan heardheortnysse for sodhre lufe. Ac se goda Heofonlica Faeder forgifdh us geleafan, and {254} hiht, and dha sodhan lufe, and dedh thaet we habbadh g['o]dne gast, thaet is, g['o]dne willan.

Us is to smeagenne thaet word the he cwaedh, "Ge dhe sind yfele." Yfele we sind, ac we habbadh g['o]dne Faeder. We habbadh gehyred urne naman, "Ge dhe synt yfele." Ac hw['a] is ure Faeder? Se Aelmihtiga God. And hwilcera manna Faeder is he? Swutelice hit is ges['ae]d, yfelra manna. And hwilc is se Faeder? Be dham the is gecweden, "Nis nan man g['o]d butan Gode anum." Se dhe aefre is g['o]d, he brincdh us yfele to g['o]dum mannum, gif we bugadh fram yfele, and dodh g['o]d. G['o]d waes se man gesceapen Adam, ac dhurh his agenne cyre, and deofles tihtinge, he weardh yfel, and eal his ofspring. Se dhe synful bidh, he bidh yfel, and n['a]n man nis on l['i]fe butan sumere synne. Ac ure g['o]da Faeder us geclaensadh and gehaeldh, swa swa se witega cwaedh, "Drihten, gehael me, and ic beo gehaeled; geheald thu me, and ic beo gehealden."

Se dhe g['o]d beon wile, clypige to dham the aefre is g['o]d, thaet he hine g['o]dne gewyrce. Se man haefdh gold, thaet is g['o]d be his maedhe: he haefdh land and welan, tha sint g['o]de. Ac ne bidh se man g['o]d thurh dhas dhing, butan he mid tham g['o]d wyrce, swa swa se witega cwaedh, "He aspende his dhing, and todaelde dhearfum, and his rihtwisnys wunadh ['a] on worulde." He gewanode his feoh and geihte his rihtwisnysse. He gewanode thaet he forlaetan sceal, and thaet bidh geiht thaet thaet he habban sceal on ecnysse. Thu herast dhone mancgere dhe begytt gold mid leade, and nelt herigan dhone dhe begytt rihtwisnysse and heofonan rice mid brosnigendlicum feo. Se r['i]ca and se dhearfa sind wegferende on dhisre worulde. Nu berdh se r['i]ca swaere byrdhene his gestreona, and se dhearfa gaedh aemtig. Se r['i]ca berdh mare thonne he beh['o]fige to his formettum, se odher berdh aemtigne pusan. Fordhi sceal se r['i]ca daelan his byrdhene widh thone dhearfan, thonne wanadh he dha byrdhene his synna, and dham thearfan gehelpdh. Ealle we sind Godes thearfan; uton fordhi oncnawan tha dhearfan the us biddadh, thaet {256} God oncnawe us, thonne we hine biddadh ure neoda. Hwaet sind tha dhe us biddadh? Earme men, and tiddre, and deadlice. Aet hwam biddadh h['i]? Aet earmum mannum, and tiddrum, and deadlicum. Butan tham aehtum, gelice sind tha the dhaer biddadh, and dhadhe h['i] aetbiddadh. H['u] mihtu for sceame aeniges dhinges aet Gode biddan, gif dhu forwyrnst dhinum gel['i]can thaes dhe dhu foreadhelice him getidhian miht? Ac se r['i]ca besihdh on his paellenum gyrlum, and cwydh, 'Nis se loddere mid his taettecon m['i]n gel['i]ca.' Ac se apostol Paulus hine nebbadh mid thisum wordum, "Ne brohte we n['a]n dhing to dhisum middangearde, ne we n['a]n dhing heonon mid ['u]s laedan ne magon."

Gif r['i]ce w['i]f, and earm acennadh togaedere, gangon h['i] aweig; nast dhu hwaedher bidh thaes r['i]can w['i]fan cild, hwaedher thaes earman. Eft, gif man openadh deaddra manna byrgynu, nast dhu hwaedher beodh thaes r['i]can mannes b['a]n, hwaedher thaes dhearfan. Ac seo gytsung is ealra yfelra dhinga wyrtruma; and tha dhe fyligadh thaere gytsunge, h['i] dweliadh fram Godes geleafan, and hi befealladh on mislice costnunga and derigendlice lustas, dhe hi besencadh on forwyrd. Odher is thaet hw['a] r['i]ce beo, gif his yldran him aehta becwaedon; odher is, gif hw['a] thurh gytsunge r['i]ce gewurdhe. Thises mannes gytsung is gewreht widh God, na dhaes odhres aeht, gif his heorte ne bidh ontend mid thaere gytsunge. Swilcum mannum bebead se apostol Paulus, "Bebeodadh tham ricum thaet h['i] ne modigan, ne h['i] ne h['o]pian on heora ungewissum welan; ac beon h['i] rice on godum weorcum, and syllan Godes dhearfum mid cystigum mode, and God him forgylt mid hundfealdum swa hwaet swa he dedh tham earman for his lufon."

Se r['i]ca and se thearfa sind him betwynan nyd-behefe. Se welega is geworht for dhan dhearfan, and se dhearfa for than welegan. Tham spedigum gedafenadh thaet he spende and daele; dham waedlan gedafenadh thaet he gebidde for dhane daelere. Se earma is se weg the laet us to Godes rice. Mare syldh se {258} dhearfa tham r['i]can thonne he aet him nime. Se r['i]ca him syldh thone hl['a]f dhe bidh to meoxe awend, and se dhearfa syldh tham r['i]can thaet ['e]ce l['i]f: na h['e] swa-dheah, ac Crist, sedhe thus cwaedh, "Thaet thaet ge dodh anum dhearfan on m['i]num naman, thaet ge dodh me sylfum," sedhe leofadh and rixadh mid Faeder and mid Halgum Gaste ['a] butan ende. Amen.

ON THE GREATER LITANY.

These days are called LITANIAE, that is, PRAYER-DAYS. On these days we should pray for abundance of our earthly fruits, and health for ourselves, and peace, and, what is yet more, forgiveness of our sins.

We read in books, that this observance was established at the time when there happened in a city, which is called Vienna, a great earthquake, and churches and houses fell, and there came wild bears and wolves, and devoured a large portion of the people, and the king's palace was burnt with heavenly fire. Then the bishop Mamertus commanded a fast of three days, and the affliction ceased; and the custom of the fast continues everywhere in the faithful church.