Part 45

There was then a great doubt among the townsfolk concerning the church, whether they should go in, or should hallow it. Whereupon they raised a church in the east part of the place, and hallowed it to the honour of the apostle Peter, and therein placed an altar to St. Mary and John the Baptist. Then at last the bishop sent to the pope, and asked him, how they were to do concerning the archangel's structure. To this errand the pope answered thus, "If it is allowed to men to hallow the church which the archangel himself constructed, then the hallowing ought to be on the day on which, through the grace of the Almighty, he gave you victory. But if aught else should be pleasing to the archangel, ask his will on the same day." When this answer was announced to the bishop, he enjoined to his fellow-citizens a fast of three days, and prayed to the Holy Trinity that some certain sign might be shown him concerning their doubt. The archangel Michael then, on the third night of the fast, said to the bishop in a dream, "There is no need for you to hallow the church which I have constructed. I {509} myself constructed and hallowed it. But go into the church fearlessly, and in my presence visit the place according to custom with prayers; and do thou sing mass there to-morrow, and let the people, after the divine rites, go to housel; and I will then show how I through myself hallowed the place."

They then straightways on the morrow went joyfully thither with their offerings, and with great unity of their prayers went in on the south part. Lo then they saw a long portico on the north part stretching very near to the marble stone, on which the angel standing had manifested his foot-marks. On the east part was seen a great church to which they step by step ascended. The church with its portico could easily contain in its space five hundred men: and there stood, placed against the middle of the south wall, a venerable altar covered with a red pall. That house was not constructed after the fashion of men, but had divers towers at the corners, in likeness of a cave. The roof also was of various height: in one place a man might reach it with his head, in another hardly with his hand. I believe that the archangel would thereby manifest that he much more sought and loved cleanness of heart than the adornment of stones. The mountain's knoll without is partly overgrown with wood, and again partly overspread with the green field.

But after the mass and the holy housel every one with great joy returned to his own. The bishop then placed God's servants there, singers, and readers, and priests, that they might daily there perform God's service in a fitting manner; and commanded a monastic house to be there built for them. There is, however, no man daring to that degree that he dares to come within the church in the night-time, but at dawn, when God's servants are singing God's praise therein. From the roof-stone on the north part of the holy altar there runs drop by drop water very pure and sweet, which those who dwelt in the place called 'stilla,' that is _drop_. There is {511} hung a glass vessel with a silver chain, which receives the pleasant fluid. It is the people's wont, after the housel, to go up step by step to the vessel, and taste the heavenly fluid. The fluid is very pleasant of taste, and very salutary to the touch. Verily very many after a tedious fever and divers sicknesses, by drinking this fluid, speedily enjoy their health. Also in another manner, innumerable sick are there often and frequently healed, and many miracles, through the archangel's power, are there performed; but chiefly on this day, when the people from every nation visit the place, and the angel's presence is there in some measure most sensible, that the words of the apostle may be bodily fulfilled, that which he spake spiritually: he said, that "angels shall be sent as ministering spirits from God hither into the world, that they may be for a succour to his chosen, that they may receive the eternal country with him."

GOSPEL.

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

This day's gospel says, that "The Lord's disciples approached him, thus saying, Sir, which is the first of men in the kingdom of heaven? Jesus then called to him a little child," etc.

Haymo expounds this gospel, and says, that the emperor's tollgatherers asked Peter the apostle, when they were gathering toll for the emperor over all the world; they said, "Will your lord Christ give any toll? Then Peter said that he would. Then when Peter would ask Jesus, Jesus, who knows all thing, prevented him, thus saying, What thinkest thou, Peter, of whom do earthly kings take tribute or toll, of their own relations, or of strangers? Peter said, Of {513} strangers. Jesus said, What, are their relations free? Lest we should offend them, go to the sea, and cast out thine hook, and of the fish which first swalloweth it, open the mouth, then wilt thou find therein a golden coin: take that, and give as toll for me and for thee."

Then for that reason, that he said, "Give for me and for thee," the apostles imagined that Peter was first, and asked Jesus, "Who was the first of men in the kingdom of heaven?" Jesus would then heal their erroneous thoughts with true humility, and said, that they could not come to the kingdom of heaven, unless they were as humble and as innocent as the child was which he called to him. A meek child desires not other men's possessions, nor a beauteous woman; though it be vexed it holds no lasting animosity towards those who injured it, nor feigns it with words, so that it think one thing and say another. In like manner should God's followers, that is, christians, have that innocence in their mind which a child has in its age.

Jesus said, "Verily I say unto you, ye shall not come to the kingdom of heaven, unless ye are changed and become as children." He did not enjoin to his disciples that they should be children in body, but that they should hold the innocence of meek children in their conduct. In one place he said, when a child was brought to him to be blessed, and his disciples reproved it, "Suffer these children to come unto me, for of such is the kingdom of heaven." Of this the apostle Paul admonished his followers, and said, "Be ye not children in understanding, but in evilnesses: be perfect in understanding." Jesus said, "Whosoever humbleth himself like this child, he shall be first in the kingdom of heaven." Let us have true humility in our lives, if we will have high dignity in God's kingdom, as Jesus said, "Every one of those who exalt themselves shall be humbled, and he who humbleth himself shall be exalted." He has the innocence of a meek child, who is displeasing to himself that he may {515} be pleasing to God; and he will be so much the fairer in the sight of God as he shall be the more humble before himself. "He who receives one such little one in my name, receives myself." To all God's poor we should minister benefactions, though above all to the humble and meek, who in their life's conduct conform to the commandments of Christ; for he will be served by serving his poor, and he himself will be received by receiving them.

He said also in another place, "He who receiveth a prophet shall have a prophet's meed; he who receiveth a righteous man shall have a righteous man's reward." That is, He who receives a prophet, or a righteous servant of God, and provides sustenance for him for love of God, shall then have as great a meed from God for his bounty, as if he himself were a prophet, or a righteous servant of God. "He who offends one of these little ones, who believe in me, better were it for him that an immense millstone were tied to his neck, and he were so sunk in the deep sea." He offends another who deceives him on the part of God, so that his soul be lost. The millstone which turns incessantly, and accomplishes no course, betokens love of the world, which circulates in errors, and fixes no step in the way of God. Of such the prophet said, "The wicked turn in a circle." He who enters upon a holy order in God's church, and afterwards by instigation or by sinful life gives evil example to others, and perverts their understanding, then better were it for him that he alone perished in his worldly life, than that he in holy guise should draw others with him to perdition through his depraved morals.

"Wo to the world for offences." The world are here called those who love this perishable world more than everlasting life, and with divers offences pervert themselves and others. "It is needful that offences come, yet wo to the man from whom they come." This world is so filled with errors, that it cannot be without offences, and yet wo to the man who {517} deceives another in his property, or in his life, and for him it shall be worse, who with evil instigation deceives another man's soul to eternal destruction. "If thine hand or thy foot offend thee, cut off the limb, and cast it from thee." This is said according to a spiritual signification, not as a bodily precept. 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."

"I say unto you, that their angels ever see the countenance of my Father who is in heaven." By these words is manifested that over every believing man an angel is set as a guardian, who shields him against the devil's machination, and supports him in holy virtues, as the psalmist said of every righteous man, "God hath commanded his angels concerning thee, that they may preserve thee, and lift thee in their hands, lest thou dash thy foot against a stone." It is a great honour for christian men, that every one has from his birth an angel assigned to him in fellowship, as it is written of the apostle Peter, when the angel led him from the prison, and he came to his companions, and knocking prayed for {519} admission. Then said the faithful, "It is not Peter who there knocketh, but is his angel." But those angels, whom God has set as guardians over his chosen, never depart from his presence; for God is everywhere, and whithersoever the angels fly, they are ever in his presence, and partake of his glory. They announce our works and prayers to the Almighty, though to him nothing is hidden, as the archangel Raphael said to the man of God, Tobias, "When ye prayed, I offered your prayers before God."

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.

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.

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{520} DOMINICA XXI. POST PENTECOSTEN.

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

"Drihten waes sprecende on sumere tide to his apostolum mid bigspellum, thus cwedhende, Heofonan rice is gel['i]c sumum cyninge the worhte his suna gyfte. Tha sende he his bydelas to geladhigenne his underdheoddan:" et reliqua.

We folgiadh thaes papan Gregories trahtnunge on thyssere raedinge.

Mine gebrodhra tha leofostan, gelomlice ic eow saede, thaet gehwaer on halgum godspelle theos andwerde geladhung is geh['a]ten heofenan rice. Witodlice rihtwisra manna gegaderung is gecweden heofonan rice. God cwaedh thurh his witegan, "Heofon is min setl." Paulus se Apostol cwaedh, thaet "Crist is Godes Miht and Godes Wisdom." Swutelice we magon understandan thaet gehwilces rihtwises mannes sawul is heofon, thonne Crist is Godes Wisdom, and rihtwises mannes sawul is thaes wisdomes setl, and seo heofen is his setl. Be thisum cwaedh se sealm-sc['o]p, "Heofonas cydhadh Godes wuldor." Godes bydelas he het heofonas. Eornostlice haligra manna geladhung is heofonan rice, fordhan dhe heora heortan ne beodh begripene on eordhlicum gewilnungum, ac h['i] geomriadh to dham upplican; and God nu iu rixadh on him, swa swa on heofenlicum wunungum.

Se cyning dhe worhte his suna gifta is God Faeder, the dha halgan geladhunge gedheodde his Bearne thurh geryno his flaesclicnysse. Seo halige geladhung is Cristes bryd, thurh dha h['e] gestryndh daeghwomlice gastlice bearn, and heo is ealra cristenra manna modor, and dheah-hwaedhere ungewemmed maeden. Thurh geleafan and fulluht we beodh Gode gestrynde, and him to gastlicum bearnum gewiscede, thurh Cristes menniscnysse, and thurh gife thaes Halgan Gastes.

God sende his aerendracan, thaet h['e] gehwilce to dhisum giftum {522} geladhode. Aene h['e] sende and eft; fordhan dhe h['e] sende his witegan, the cyddon his Suna menniscnysse towearde, and he sende eft sidhdhan his apostolas, the cyddon his to-cyme gefremmedne, swa swa dha witegan hit ['ae]r gewitegodon. Thadha h['i] noldon cuman to dham giftum, dha sende h['e] eft, thus cwedhende, "Secgadh dham geladhodum, Efne, ic gegearcode mine g['o]d, ic ofsl['o]h mine fearras, and mine gemaestan fugelas, and ealle mine dhing ic gearcode: cumadh to tham giftum."

Tha fearras get['a]cniadh dha heah-faederas dhaere ealdan ['ae], the moston dha, be leafe dhaere ealdan ['ae], on fearres wisan, heora fynd ofslean. Hit is thus awriten on thaere ealdan ['ae], "Lufa dhinne freond, and hata dhinne feond." Thus waes alyfed tham ealdum mannum, thaet h['i] moston Godes widherwinnan and heora agene fynd mid stranglicere mihte ofsittan, and mid waepne acwellan. Ac se ylca God, the thas leafe sealde thurh Moyses gesetnysse ['ae]r his to-cyme, se ylca eft, dhadha he thurh menniscnysse to middangearde com, awende dhone cwyde, thus cwedhende, "Ic bebeode eow, Lufiadh eowre fynd, and doth tela tham dhe eow h['a]tiadh, and gebiddadh for eowre ehteras, thaet ge beon bearn thaes Heofonlican Faeder, sedhe l['ae]t his sunnan scinan ofer g['o]de and yfele, and he syldh r['e]n-scuras and waestmas rihtwisum and unrihtwisum." Hwaet get['a]cniadh tha fearras buton faederas dhaere ealdan ['ae]? Hwaet waeron h['i], buton fearra gelican, thadha h['i], mid leafe thaere ealdan ['ae], heora fynd mid horne lichamlicere mihte potedon?

Tha gem['ae]stan fugelas get['a]cniadh tha halgan l['a]reowas thaere N['i]wan Gecydhnysse. Tha sind gemaeste mid gife thaes Halgan Gastes to dham swidhe, thaet h['i] wilniadh thaes upplican faereldes mid fydherum gastlicere drohtnunge. Hwaet is thaet man besette his gedhanc on nydherlicum thingum, buton swilce modes hlaennys? Se dhe mid f['o]dan thaere upplican lufe bidh gefylled, he bidh swilce he sy mid rumlicum mettum gemaest. Mid thyssere faetnysse wolde se sealm-wyrhta beon gemaest, dhadha h['e] cwaedh, "Beo min sawul gefylled swa swa mid rysle and mid ungele."

{524} Hwaet is, "Mine fearras sind ofslagene, and mine gemaestan fugelas," buton swilce he cwaede, 'Behealdadh dhaera ealdfaedera drohtnunga, and understandadh thaera w['i]tegena gyddunge, and thaera apostola bodunge embe mines Bearnes menniscnysse, and cumadh to dham giftum'? Thaet is, 'Cumadh mid geleafan, and gedheodadh eow to dhaere halgan geladhunge, dhe is his bryd and eower modor.'

"H['i] hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora ceape." Se faerdh to his tune and forsihdh Godes gearcunge, sedhe ungemetlice eordhlice teolunge begaedh to dhan swidhe, thaet he his Godes d['ae]l forgymeleasadh. Se faerdh embe his mangunge, sedhe mid gytsunge woruldlicra gestreona cepdh swidhor thonne dhaes ecan lifes welan. Eornostlice thonne h['i] sume mid eordhlicum teolungum ungefohlice h['i] gebysgiadh, and sume mid woruldlicum hordum, thonne ne magon h['i] for dhaere bysga smeagan embe thaes Haelendes menniscnysse; and eac him bidh swidhe h['e]figtyme gedhuht, thaet h['i] heora theawas be his regole geemnetton. Sume eac beodh swa dhwyrlice gem['o]dode, thaet h['i] ne magon Godes bodunge gehyran, ac mid ehtnysse Godes bydelas geswencadh, swa swa thaet godspel her baeftan cwaedh, "Sume h['i] gelaehton tha bydelas, and mid teonan gewaehton, and ofslogon. Ac se cyning, dhadha he this geaxode, sende his here to, and tha manslagan fordyde, and heora burh forbaernde."

Tha manslagan he fordyde, fordhan dhe h['e] dha arleasan ehteras hreowlice acwealde, swa swa we gehw['ae]r on martyra throwungum raedadh. Nero, se waelhreowa casere, [h['e]t ah['o]n Petrum, and Paulum beheafdian, ac he weardh faerlice of his rice aflymed, and hine wulfas totaeron. Herodes beheafdode thone apostol Iacob, and Petrum gebrohte on cwearterne; ac God hine ahredde of his haeftnede, and thadha se cyning smeade h['u] he of dham cwearterne come, tha aefter than him com to Godes engel, and hine to deadhe gesloh. Astriges, se Indisca cyning, the Bartholomeum ofsloh, awedde, and on tham wodan dreame gew['a]t. Ealswa Egeas, the Andream ahencg, thaerrihte on {526} wodan dreame geendode. Langsum bidh to gereccenne ealra thaera arleasra ehtera geendunga, h['u] gramlice se Aelmihtiga God his halgena throwunga on him gewraec. Dhaet godspel cwydh, thaet he heora burh forbaernde, forthan dhe hi beodh aegdher ge mid sawle ge mid lichaman on ecere susle forbaernde. "He sende his here t['o]," forthan dhe he thurh his englas tha m['a]nfullan fordedh. Hwaet sind thaera engla werod buton here thaes Heofonlican Cyninges? He is geh['a]ten Dominus Sabaodh, thaet is 'Heres Hlaford,' odhdhe 'Weroda Drihten.'

Se cyning cwaedh dha to his thegnum, "Dhas gyfta sind gearowe, ac tha dhe ic thaert['o] geladhode naeron his wyrdhe. Faradh nu to wega utscytum, and swa hwylce swa ge gemetadh, lathiadh to tham gyftum." Wegas sind mislice manna daeda. Utscytas thaera wega sind ateorung woruldlicera weorca; and tha for wel oft becumadh to Gode, the on eordhlicum weorcum hwonlice speowdh. Hwaet dha dhaes cyninges aerendracan ferdon geond wegas, gadrigende ealle tha dhe hi gemetton, aegdher ge yfele ge gode, and gesetton tha gifta endemes. On thyssere andwerdan geladhunge sind gemengde yfele and gode, swa swa claene corn mid fulum coccele: ac on ende thyssere worulde se sodha Dema haet his englas gadrian thone coccel byrthenmaelum, and awurpan into dham unadwaescendlicum fyre. Byrthenmaelum hi gadriadh tha synfullan fram tham rihtwisum: thonne dha manslagan beodh togaedere getigede innon tham hellicum fyre, and sceathan mid sceathum, gytseras mid gytserum, forliras mid forlirum; and swa gehwylce m['a]nfulle geferan on tham ecum tintregum samod gewrithene cwylmiadh; and se claena hwaete bidh gebroht on Godes berne: thaet is, thaet dha rihtwisan beodh gebrohte to tham ecan life, thaer ne cymdh storm ne nan unweder thaet dham corne derie. Dhonne ne beodh tha godan nahwar buton on heofenum, and tha yfelan nahwar buton on helle.

Mine gebrothra, gif ge g['o]de sind, thonne sceole ge emlice withercorenra manna yfelnysse forberan, swa lange swa ge on {528} thisum andweardan life wuniadh. Ne bidh se g['o]d sethe yfelne forberan nele. Be thisum cwaedh Godes stemn to tham witegan Ezechiel, "Dhu mannes bearn, ungeleaffulle and yfel tihtende sind mid the, and thu wunast mid tham wyrstan wyrmcynne." Eft Paulus se Apostol geleaffulra manna l['i]f herode and getrymde, thus tihtende, "Gewuniadh betwux thwyrum mancynne: scinadh betwux tham swa swa steorran, l['i]fes word healdende."

"Se cyning eode inn, and gesceawode tha gebeoras, tha geseah he thaer aenne mann the naes gescryd mid gyftlicum reafe." Thaet giftlice reaf get['a]cnadh tha sodhan lufe Godes and manna. Tha lufe ure Scyppend us geswutelode thurh hine sylfne, thadha he gemedemode thaet he us fram tham ecan deathe mid his deorwurthan blode alysde, swa swa Iohannes se Godspellere cwaedh, "Swa swithe lufode God thysne middangeard, thaet he his ['a]ncennedan Sunu sealde for us." Se Godes Sunu, the dhurh lufe to mannum becom, gebicnode on tham godspelle thaet dhaet giftlice reaf get['a]cnode,--tha sodhan lufe. Aelc thaera the mid geleafan and fulluhte to Gode gebihdh, he cymdh to tham gyftum; ac he ne cymdh na mid gyftlicum reafe, gif he tha sothan lufe ne hylt. Witodlice ge geseodh thaet gehwam sceamadh, gif he geladhod bidh to woruldlicum gyftum, thaet he w['a]clice gescryd cume to thaere scortan blisse; ac micele mare sceamu bidh tham dhe mid horium reafe cymdh to Godes gyftum, thaet he for his fulum gyrelan fram thaere ecan blisse ascofen beo into ecum theostrum. Swa swa reaf wlitegadh thone man lichamlice, swa eac seo sodhe lufu wlitegadh ure sawle mid gastlicere faegernysse. Dheah se mann haebbe fullne geleafan, and aelmessan wyrce, and fela to gode gedo, eal him bidh ydel, swa hwaet swa he dedh, buton he haebbe sothe lufe to Gode and to eallum cristenum mannum. Seo is sodh lufu, thaet gehw['a] his freond lufie on gode, and his feond for gode. Daeghwamlice gaedh se Heofonlica Cyning into tham gyftum, thaet is, into his geladhunge, and sceawadh hwaedher we be['o]n mid tham gyftlicum reafe innan gescrydde; and swa hwylcne swa he gemet {530} butan sothre lufe, dhaene he befrindh mid graman, thus cwedhende, "Thu freond, humeta dorstest dhu g['a]n to minre gearcunge buton gyftlicum reafe?" "Freond" he hine het, and theah awearp fram his gebeorum. Freond he waes dhurh geleafan, and withercora thurh weorc. He thaerrihte adumbode, forthan the aet Godes dome ne bidh n['a]n beladung ne withertalu; ac se Dema the widhutan threadh, is gewita his ingehides widhinnan. Dheah dhe hw['a] tha sothan lufe gyt fulfremedlice naebbe, ne sceal he dheah his sylfes geortruwian, fordhan dhe se witega be swylcum cwaedh to Gode, "Min Drihten, thine eagan gesawon mine unfulfremednysse, and on thinre b['e]c ealle] sind awritene."