The Homilies of the Anglo-Saxon Church / Containing the Sermones Catholici, or Homilies of Ælfric, in the Original Anglo-Saxon, with an English Version. Volume I.

SEPTEMBER XXIX.

DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

To many men is known the holy place of St. Michael, on the mountain which is called Garganus. The mountain stands on the borders of the land of Campania, towards the Adriatic sea, twelve miles in ascent from a town which is called Sepontina. From that place originated this day's festival throughout the faithful church. There dwelt a very rich man called Garganus: from his adventure the mountain was so named. It happened when the immense multitude of his cattle was grazing on the mountain, that an unruly bull wandered alone and despised the drove. Hereupon the master Garganus gathered a great many of his household servants, and sought the bull everywhere in the waste, and at last found him standing on the knoll of the high mountain, at the entrance of a cavern; and he was then moved with anger, because the solitary bull had despised his herd, and bent his bow, and would shoot him with a poisoned arrow; but the poisoned arrow turned back as if thrown by the wind's blast, and instantly slew him who had shot it.

His kinsmen then and neighbours were greatly astonished by that deed, and not one of them durst approach the bull. They then asked counsel of their bishop, what they should do in the matter. The bishop then found it advisable, that they should ask from God an explanation of the miracle with a fast of three days. On the third night of the fast the archangel Michael appeared to the bishop in a ghostly vision, thus saying, "Wisely ye did to seek at God that which was hidden to men. Know thou for certain, that the man who was shot with his own arrow, that it was done with my will. I am Michael, the archangel of God Almighty, and I continue ever in his sight. I say to thee that I especially love the place which the bull defended, and I would by that sign manifest that I am the guardian of the place; and of all the miracles which there happen, I am the spectator and observer." And with these words the archangel departed to heaven.

The bishop recounted his vision to the townsfolk, and they afterwards usually resorted thither, and fervently prayed the living God and his archangel Michael. Two doors they saw in the church, and the south door was somewhat larger, from which there lay steps to the west part: but they durst not visit the holy house with entrance, but daily prayed fervently at the door.

Then at the same time the Neapolitans, who yet continued in heathenism, declared war against the inhabitants of the city of Sepontina, who worshiped the holy place, and against those of Benevento. They then, instructed by the admonitions of their bishop, prayed for a space of three days, that they might, in those three days, implore with fasting the succour of the archangel Michael. The heathen also in like manner, with gifts and offerings, diligently implored the guardianship and protection of their false gods.

Lo, on the night then on the morrow of which the fight was to take place, the archangel Michael appeared to the bishop, and said that he had heard their prayers, and promised them his succour, and commanded them to array themselves against their foes one hour after morning-tide. They then on the morrow blithe and free from care, through the angel's promise, and with confidence in his succour, marched against the heathen. Then immediately at the beginning of the fight the mount Garganus was trembling with immense quaking, and great lightning flew from the mountain as it were arrows against the heathen folk, and the knoll of the mount was all overhung with dark clouds. Whereupon the heathen with affrighted mind took to flight, and at the same time that they were shot with fiery arrows, they were overwhelmed from behind by the weapons of the christians, until half-dead they sought their city Naples. But those who escaped from those perils, acknowledged that God's angel came to the succour of the christians, and they straightways subjected their necks to Christ, and became armed with his faith. Verily in that slaughter there were counted six hundred men shot with the fiery arrows. The christians then victorious returned home with great confidence and joy, and brought their promise to the temple to Almighty God and his archangel Michael. Then saw they before the north door of the church, on the marble stone, as it were a man's footsteps, firmly impressed on the stone, and they then understood that the archangel Michael would manifest that token of his presence. They then forthwith raised a church and an altar thereover, to the praise of the archangel, who had stood in that place succouring them.

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

THE TWENTY-FIRST SUNDAY AFTER PENTECOST.

Loquebatur Jesus cum discipulis suis in parabolis, dicens: 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 follow in this text the exposition of pope Gregory.

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.

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 sent his messengers, that he might invite everyone to this 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."

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?

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."

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.'

"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."

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, who crucified 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.'

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.

My brothers, if ye are good, then should ye bear with equanimity the evilness of reprobate men, as long as ye continue 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."

"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 without true 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."

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 intolerable heat, and unspeakable chill. Verily the hellish fire has unspeakable heat and no light, but burns eternally in swart darkness.

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.

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.

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 contradicted the 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?"

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 turned with 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.

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.

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.

NOVEMBER I.

THE NATIVITY OF ALL SAINTS.

Holy doctors have counselled that the faithful church should celebrate and piously solemnize this day to the honour of All 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."

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 hosts of 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.

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.

In the New Testament John the Baptist stept forth, who with 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.

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 triumph of 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.

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.

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 manifoldly concerning 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.

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.

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 prayers and 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.

GOSPEL.

Videns Jesus turbas ascendit in montem: et reliqua.

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.

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.

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 no arrogance? 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.

"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.

"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.

"Blessed are they who are hungry and thirsty after righteousness, for they shall be filled." He is hungry and thirsty after 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."

"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.

"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.

"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.

"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 rather to 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.

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.

"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 also in 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 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.

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.