VI. KAL. JAN. DECEMBER XXVII.
ASSUMPTIO SCI IOHANNIS APOSTOLI. THE ASSUMPTION OF SAINT JOHN THE APOSTLE.
Iohannes se Godspellere, Cristes dyrling, wearð on ðysum dæge to heofenan rices myrhðe, þurh Godes neosunge, genumen. He wæs Cristes moddrian sunu, and he hine lufode synderlice; na swa micclum for ðære mæglican sibbe swa for ðære clænnysse his ansundan mægðhades. He wæs on mægðháde Gode gecoren, and hé on ecnysse on ungewemmedum mægðhade þurhwunode. Hit is geræd on gewyrdelicum racum þæt hé wolde wífian, and Críst wearð to his gyftum gelaðod. Þa gelámp hit þæt æt ðam gyftum wín wearð ateorod. Se Hælend ða het þa ðenig-men afyllan six stænene fatu mid hluttrum wætere, and he mid his bletsunge þæt wæter to æðelum wine awende. Þis is þæt forme tácn ðe hé on his menniscnysse openlice geworhte. Þa wearð Iohannes swa onbryrd þurh þæt tácn, þæt hé ðærrihte his bryde on mægðhade forlét, and symle syððan Drihtne folgode, and wearð ða him inweardlice gelufod, forðan ðe he hine ætbræd þam flæsclicum lustum. Witodlice ðisum leofan leorning-cnihte befæste se Hælend his modor, þaþa hé on rode hengene mancynn alysde; þæt his clæne líf ðæs clænan mædenes Marian gymde, and heo ða on hyre swyster suna ðenungum wunode. John the Evangelist, Christ's darling, was on this day, through God's visitation, taken to the joy of the kingdom of heaven. He was the son of Christ's maternal aunt, and he loved him particularly, not so much for the consanguinity, as for the purity of his uncorrupted chastity. He was in chastity chosen to God, and he ever continued in undefiled chastity. It is read in historic narratives that he would marry, and Christ was invited to his nuptials. Then it befell that at the nuptials wine was wanting. Jesus then bade the serving men fill six stone vessels with pure water, and he with his blessing turned the water to noble wine. This is the first miracle that he openly wrought in his state of man. Now John was so stimulated by that miracle, that he forthwith left his bride in maidenhood, and ever afterwards followed the Lord, and was by him inwardly beloved, because he had withdrawn himself from fleshly lusts. Verily to this beloved disciple Jesus intrusted his mother, when, suspended on the cross, he redeemed mankind, that his pure life might take care of the pure virgin Mary, and that she might continue ministering to her sister's son.
Eft on fyrste, æfter Cristes upstige to heofonum, rixode sum wælhreow casere on Romana ríce, æfter Nerone, se wæs Domicianus gehaten, cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and þone mæran godspellere þæron het bescufan; ac he, ðurh Godes gescyldnysse, ungewemmed of ðam hatum bæðe eode. Eft ðaða se wælreowa ne mihte ðæs eadigan apostoles bodunge alecgan, þa asende he hine on wræcsið to anum igeoðe þe is Paðmas gecíged, þæt he ðær þurh hungres scearpnysse acwæle. Ac se Ælmihtiga Hælend ne forlét to gymeleaste his gelufedan apostol, ac geswutelode him on ðam wræcsiðe þa toweardan onwrigenysse, be ðære hé awrat ða bóc ðe is gehaten Apocalipsis: and se wælhreowa Domicianus on ðam ylcan geare wearð acweald æt his witena handum; and hí ealle anmodlice ræddon þæt ealle his gesetnyssa aydlode wæron. Þa wearð Nerua, swiðe arfæst man, to casere gecoren. Be his geðafunge gecyrde se apostol ongean mid micclum wurðmynte, seðe mid hospe to wræcsiðe asend wæs. Him urnon ongean weras and wif fægnigende, and cweðende, "Gebletsod is se ðe com on Godes naman." Some time after, after Christ's ascension to heaven, a cruel emperor reigned in the Roman empire, after Nero, who was called Domitian, a persecutor of the christians. He commanded a vat to be filled with boiling oil, and the great evangelist to be thrust therein; but he, through God's protection, went uninjured from that hot bath. Afterwards, when the cruel one might not suppress the preaching of the blessed apostle, he sent him into exile to an island that is called Patmos, that he there, through sharpness of hunger, might perish. But the Almighty Saviour did not leave his beloved apostle to neglect, but revealed to him, in that exile, the revelation of things to come, concerning which he wrote the book which is called Apocalypse: and the cruel Domitian was slain in the same year by the hand of his senators; and they all unanimously resolved that all his decrees should be annulled. Then was Nerva, a very honourable man, chosen for emperor. With his consent the apostle returned with great worship, he who with contumely had been sent into banishment. Men and women ran to meet him, rejoicing and saying, "Blessed is he who cometh in the name of God."
Mid þam ðe se apostol Iohannes stop into ðære byrig Ephesum, þa bær man him togeanes anre wydewan líc to byrigenne; hire nama wæs Drusiana. Heo wæs swiðe gelyfed and ælmesgeorn, and þa ðearfan, ðe heo mid cystigum mode eallunga afedde, dreorige mid wópe ðam líce folgodon. Ða het se apostol ða bære settan, and cwæð, "Min Drihten, Hælend Crist! Arære ðe, Drusiana; aris, and gecyrr ham, and gearca ús gereordunge on þinum huse." Drusiana þa arás swilce of slæpe awreht, and, carfull be ðæs apostoles hæse, ham gewende. As the apostle John was entering the city of Ephesus, there was borne towards him the corpse of a widow to be buried; her name was Drusiana. She was of great faith, and gave much in alms, and the poor, whom she had bountifully fed, sad, with weeping, followed the corpse. Then the apostle bade them set down the bier, and said, "My Lord, Jesus Christ! Raise thee, Drusiana; arise, and return home, and prepare refection for us in thy house." Drusiana then arose as if from sleep awakened, and, mindful of the apostle's command, returned home.
On ðam oðrum dæge eode se apostol be ðære stræt, þa ofseah he hwær sum uðwita lædde twegen gebroðru, þe hæfdon behwyrfed eall heora yldrena gestreon on deorwurðum gymstanum, and woldon ða tocwysan on ealles þæs folces gesihðe, to wæfersyne, swylce to forsewennysse woruldlicra æhta. Hit wæs gewunelic on ðam timan þæt ða ðe woldon woruld-wisdom gecneordlice leornian, þæt hí behwyrfdon heora are on gymstanum, and ða tobræcon; oððe on sumum gyldenum wecge, and ðone on sǽ awurpan; þilæs ðe seo smeaung þæra æhta hí æt þære lare hremde. Þa clypode se apostol ðone uðwitan Graton him to, and cwæð, "Dyslic bið þæt hwa woruldlice speda forhogige for manna hérunge, and beo on Godes dome geniðerod. Ydel bið se læcedom þe ne mæg ðone untruman gehælan; swa bið eac ydel seo lár ðe ne gehælð ðære sawle leahtras and unðeawas. Soðlice min lareow Crist sumne cniht ðe gewilnode þæs ecan lifes þysum wordum lærde, Þæt he sceolde ealle his welan beceapian, and þæt wurð ðearfum dælan, gif hé wolde fulfremed beon, and he syððan hæfde his goldhord on heofenum, and ðær to-eacan þæt ece líf." Graton ða se uðwita him andwyrde, "Þas gymstanas synd tocwysede for ydelum gylpe, ac gif ðin láreow is soð God, gefeg ðas bricas to ansundnysse, þæt heora wurð mæge þearfum fremian." Iohannes þa gegaderode ðæra gymstana bricas, and beseah to heofonum, þus cweðende, "Drihten Hælend, nis ðe nan ðing earfoðe; þu ge-edstaðelodest ðisne tobrocenan middangeard on þinum geleaffullum, þurh tácen þære halgan rode; ge-edstaðela nu þas deorwurðan gymstanas, ðurh ðinra engla handa, þæt ðas nytenan menn þine mihta oncnáwon, and on þe gelyfon." Hwæt, ða færlice wurdon ða gymstanas swa ansunde, þæt furðon nan tácen þære ærran tocwysednysse næs gesewen. Þa se uðwita Graton samod mid þam cnihtum feoll to Iohannes fotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and hé ongann Godes geleafan openlice bodian. Þa twegen gebroðra, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora æhta dældon wǽdlum, and filigdon þam apostole, and micel menigu geleaffulra him eac to geðeodde. On the second day the apostle going in the street, observed where a philosopher was accompanying two brothers, who had turned all their parents' treasure into precious gems, and would crush them in the sight of all the people as a spectacle, in contempt as it were of worldly riches. It was common at that time for those who would sedulously learn philosophy, to change their property for gems, and break them in pieces; or for a wedge of gold, and throw it into the sea; lest the contemplation of those riches should hinder them at their study. Then the apostle called the philosopher Graton to him, and said, "It is foolish that any one should despise worldly riches for praise of men, and be condemned at God's doom. Vain is the medicine that cannot heal the sick; as also is vain the doctrine that healeth not the sins and vices of the soul. Verily my teacher, Christ, enjoined a youth who desired eternal life, in these words, That he should sell all his wealth, and distribute the value to the poor, if he would be perfect; and he should afterwards have his treasure in heaven, and, in addition thereto, eternal life." The philosopher Graton him answered, "These jewels are crushed for idle vaunt; but if thy teacher is the true God, join the fragments to soundness, that their value may benefit the poor." John then gathered the fragments of the jewels, and looked to heaven, thus saying, "Lord Jesus, to thee no thing is difficult; thou didst restore this crushed world for thy faithful, through sign of the holy rood; restore now these precious gems, by thy angels' hands, that these ignorant men may acknowledge thy powers, and in thee believe." Lo, then suddenly the gems became sound, so that even no sign of their former broken condition was seen. Then the philosopher Graton, together with the youths, fell forthwith at the feet of John, believing in God. The apostle baptized him with all his family, and he began openly to preach God's faith. The two brothers, Atticus and Eugenius, gave their gems, and distributed all their wealth to the poor, and followed the apostle, and a great multitude of believers also joined themselves to him.
Þa becom se apostol æt sumum sæle to þære byrig Pergamum, þær ða foresædan cnihtas iú ær eardodon, and gesawon heora ðeowan mid godewebbe gefreatewode, and on woruldlicum wuldre scinende. Ða wurdon hí mid deofles flan þurhscotene, and dreorige on mode, þæt hí wædligende on ánum waclicum wæfelse ferdon, and heora ðeowan on woruldlicum wuldre scinende wæron. Þa undergeat se apostol ðas deoflican facn, and cwæð, "Ic geseo þæt eower mód is awend, and eower andwlita, forðan ðe ge eowre speda þearfum dældon, and mines Drihtnes lare fyligdon: gað nu forði to wuda, and heawað incre byrðene gyrda, and gebringað to me." Hí dydon be his hæse, and hé on Godes naman ða grenan gyrda gebletsode, and hí wurdon to readum golde awende. Eft cwæð se apostol Iohannes, "Gað to ðære sǽ-strande, and feccað me papolstanas." Hí dydon swa; and Iohannes þa on Godes mægenðrymme hí gebletsode, and hí wurdon gehwyrfede to deorwurðum gymmum. Þa cwæð se apostol, "Gað to smiððan, and fandiað þises goldes and ðissera gymstana." Hí ða eodon, and eft comon, þus cweðende, "Ealle ðas goldsmiðas secgað þæt hí næfre ær swa clæne gold, ne swa read ne gesawon: eac ðas gym-wyrhtan secgað þæt hi næfre swa deorwurðe gymstanas ne gemetton." Þa cwæð se apostol him to, "Nimað þis gold, and ðas gymstanas, and farað, and bicgað eow land-áre; forðan þe ge forluron ða heofenlican speda. Bicgað eow pællene cyrtlas, þæt ge to lytelre hwile scinon swa swa róse, þæt ge hrædlice forweornion. Beoð blowende and welige hwilwendlice, þæt ge ecelice wædlion. Hwæt la, ne mæg se Ælmihtiga Wealdend þurhteon þæt hé do his ðeowan rice for worulde, genihtsume on welan, and unwiðmetenlice scinan? Ac he sette gecámp geleaffullum sawlum, þæt hi gelyfon to geagenne þa ecan welan, ða ðe for his naman þa hwilwendan speda forhógiað. Ge gehældon untruman on þæs Hælendes naman, ge afligdon deoflu, ge forgeafon blindum gesihðe, and gehwilce uncoðe gehældon: efne nu is ðeos gifu eow ætbroden, and ge sind earmingas gewordene, ge ðe wæron mære and strange. Swa micel ege stod deoflum fram eow, þæt hí be eowere hæse þa ofsettan deofolseocan forleton; nu ge ondrædað eow deoflu. Þa heofenlican æhta sind us eallum gemæne. Nacode we wæron acennede, and nacode we gewitað. Þære sunnan beorhtnys, and þæs monan leoht, and ealra tungla sind gemæne þam rican and ðam heanan. Rén-scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and Godes neosung, sind eallum gemæne, earmum and eadigum: ac se ungesæliga gytsere wile mare habban þonne him genihtsumað, þonne he furðon orsorh ne bricð his genihtsumnysse. Se gytsere hæfð ænne lichaman, and menigfealde scrúd; he hæfð ane wambe, and þusend manna bigleofan: witodlice þæt he for gytsunge úncyste nanum oðrum syllan ne mæg, þæt he hordað, and nat hwam; swa swa se witega cwæð, 'On ídel bið ælc man gedrefed, seðe hordað, and nat hwam he hit gegaderað.' Witodlice ne bið he þæra æhta hlaford, þonne he hi dælan ne mæg; ac he bið þæra æhta ðeowa, þonne he him eallunga þeowað; and þær to-eacan him weaxað untrumnyssa on his lichaman, þæt hé ne mæg ǽtes oððe wǽtes brucan. Hé carað dæges and nihtes þæt his feoh gehealden sy; hé gymð grædelice his teolunge, his gafoles, his gebytlu; he berypð þa wánnspedigan, he fulgǽð his lustum and his plegan; þonne færlice gewitt he of ðissere worulde, nacod and forscyldigod, synna ana mid him ferigende; forðan þe he sceal éce wíte ðrowian." Then on a certain time the apostle came to the city of Pergamus, where the before-mentioned youths formerly dwelt, and saw their servants decorated with fine linen, and shining in worldly splendour. Then were they pierced through with the devil's darts, and sad in mind, that they in poverty should go with one miserable cloak, and their servants be shining in worldly splendour. Then perceived the apostle the diabolical wiles, and said, "I see that your mind and your countenance are changed, because ye have distributed your riches to the poor, and followed my Lord's doctrine: go now therefore to the wood, and hew a burthen of rods, and bring them to me." They did as he had commanded, and he in God's name blessed the green rods, and they were turned to red gold. Again the apostle said, "Go now to the sea-strand, and fetch me pebble-stones." They did so, and John by God's majesty blessed them, and they were turned to precious gems. Then said the apostle, "Go to the smithy, and try this gold and these gems." They went, and came again, thus saying, "All the goldsmiths say that they have never before seen such pure and such red gold: also the jewellers say that they have never before met with such precious gems." Then said the apostle to them, "Take this gold and these gems, and go and buy landed property, seeing that ye have lost heavenly riches. Buy yourselves purple kirtles, that ye for a little while may shine as the rose, that ye may speedily fade. Be flourishing and rich for a season, that ye may be poor for ever. What, may not the Almighty Ruler so act that he make his servants powerful before the world, abounding in wealth, and incomparably to shine? But he has placed warfare for the believing souls, that they may believe in order to possess the eternal riches, they who for his name despise temporary possessions. Ye healed the sick in the name of Jesus, ye drove out devils, ye gave sight to the blind, and cured every disease. Behold, now this gift is withdrawn from you, and ye are become poor wretches, ye who were great and strong. The devils stood in so great awe of you, that at your behest they forsook the possessed demoniacs; now ye yourselves dread devils. The heavenly possessions are common to us all. Naked we were born, and naked we depart. The brightness of the sun, and the light of the moon, and of all the stars are common to the high and the low. Rain-showers and the church-door, baptism and forgiveness of sins, partaking of the housel and God's visitation, are common to all, poor and rich: but the unhappy covetous wishes to have more than suffices him, though he enjoys not freedom from care in his abundance. The covetous hath one body and divers garments; he hath one belly and a thousand men's sustenance; but that which he, through the vice of avarice, cannot give to any other, he hoardeth, and knoweth not for whom, as the prophet said, 'Vainly is every man troubled who hoardeth, and knoweth not for whom he gathereth.' Verily he is not lord of those possessions, when he cannot distribute them, but he is the slave of those possessions, when he wholly serveth them; and in addition thereto, diseases of his body increase, so that he may not enjoy food or drink. He cares night and day that his money be preserved; he attends greedily to his gain, his rent, his buildings; he bereaves the indigent, he follows his lusts and his pleasure; then suddenly departs he from this world, naked and charged with crimes, bearing with him his sins alone; therefore shall he suffer punishment everlasting."
Efne ðaða se apostol þas lare sprecende wæs, ða bær sum wuduwe hire suna lic to bebyrgenne, se hæfde gewifod þritigum nihtum ǽr. Seo dreorige modor þa samod mid þam licmannum rarigende hí astrehte æt þæs halgan apostoles fotum, biddende þæt he hire sunu on Godes naman arærde, swa swa he dyde þa wydewan Drusianam. Iohannes ða ofhreow þære meder and ðæra licmanna dreorignysse, and astrehte his lichaman to eorðan on langsumum gebede, and ða æt nextan arás, and eft up-ahafenum handum langlice bæd. Þaða he ðus ðriwa gedón hæfde, ða het he unwindan þæs cnihtes líc, and cwæð, "Eala ðu cniht, ðe þurh ðines flæsces lust hrædlice ðine sawle forlure; eala þu cniht, þu ne cuðest ðinne Scyppend; þu ne cuðest manna Hælend; þu ne cuðest ðone soðan freond; and forði þu beurne on þone wyrstan feond. Nu ic ageat mine tearas, and for ðinre nytennysse geornlice bæd, þæt þu of deaðe arise, and þisum twam gebroðrum, Attico and Eugenio, cyðe hú micel wuldor hí forluron, and hwilc wite hí geearnodon." Mid ðam þa arás se cniht Stacteus, and feoll to Iohannes fotum, and begann to ðreagenne þa gebroðru þe miswende wǽron, þus cweðende, "Ic geseah þa englas, þe eower gymdon, dreorige wepan, and ða awyrigedan sceoccan blissigende on eowerum forwyrde. Eow wæs heofenan rice gearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: þa ge forluron þurh unwærscipe, and ge begeaton eow ðeosterfulle wununga mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum afyllede, and mid anðræcum stencum; on ðam ne ablinð granung and þoterung dæges oþþe nihtes: biddað forði mid inweardre heortan ðysne Godes apostol, eowerne lareow, þæt he eow fram ðam ecum forwyrde arære, swa swa he me fram deaðe arærde; and he eowre saula, þe nu synd adylegode of þære liflican béc, gelæde eft to Godes gife and miltsunge." Behold, while the apostle was speaking this lecture, a certain widow bare her son to be buried, who had been married thirty days before. The afflicted mother, together with the mourners, wailing prostrated herself at the holy apostle's feet, praying that he would, in God's name, rear up her son, as he did the widow Drusiana. John then, pitying the grief of the mother and the mourners, prostrated his body on the earth, in long prayer, and at length rising up, again with up-raised hands prayed a long time. Having done thus thrice, he bade them unwrap the corpse of the youth, and said, "O thou youth, who through thy flesh's lust hast early lost thy soul; O thou youth, thou knewest not thy Creator; thou knewest not the Saviour of men; thou knewest not the true friend, and hast therefore fallen on the worst enemy. Now I have shed my tears, and earnestly prayed for thy sensuality, that thou mayest from death arise, and to these two brothers, Atticus and Eugenius, declare how great glory they have lost, and what punishment they have earned." On this the youth Stacteus arose, and fell at the feet of John, and began to chide the brothers who had been perverted, thus saying, "I saw the angels who had charge of you sadly weeping, and the accursed fiend rejoicing in your destruction. For you was the kingdom of heaven ready, and shining structures filled with repasts, and with eternal light: these ye have lost through heedlessness, and have got for yourselves dark dwellings filled with serpents, and with crackling flames, full of unspeakable torments and horrible stenches; in which groaning and howling cease not day nor night: pray, therefore, with inward heart, this apostle of God, your teacher, that he raise you from eternal perdition, as he hath raised me from death, and that he your souls, which are now blotted from the living book, lead back to God's grace and mercy."
Se cniht þa Stacteus, ðe of deaðe arás, samod mid þam gebroðrum, astrehte hine to Iohannes fótswaðum, and þæt folc forð mid ealle, anmodlice biddende þæt he him to Gode geþingode. Se apostol þa bebead ðam twam gebroðrum þæt hi ðritig daga be hreowsunge dædbetende Gode geoffrodon, and on fæce geornlice bædon, þæt ða gyldenan gyrda eft to þan ærran gecynde awendon, and þa gymstanas to heora wacnysse. Æfter ðritigra daga fæce, þaþa hí ne mihton mid heora benum þæt gold and þa gymstanas to heora gecynde awendan, ða comon hi mid wope to þam apostole, þus cweðende, "Symle ðu tæhtest mildheortnysse, and þæt man oðrum miltsode; and gif man oðrum miltsað, hu micele swiðor wile God miltsian and arian mannum his hand-geweorce! Þæt þæt we mid gitsigendum eagum agylton, þæt we nu mid wependum eagum bereowsiað." Ða andwyrde se apostol, "Berað ða gyrda to wuda, and þa stanas to sǽ-strande: hi synd gecyrrede to heora gecynde." Þaða hi þis gedon hæfdon, ða underfengon hi eft Godes gife, swa þæt hi adræfdon deoflu, and blinde, and untrume gehældon, and fela tacna on Drihtnes naman gefremedon, swa swa hi ær dydon. The youth then, Stacteus, who had risen from death, together with the brothers, prostrated himself in the footsteps of John, and the people with them, all unanimously praying that he would intercede with God for them. The apostle then commanded the two brothers that they for thirty days in penitence should sacrifice to God by penance, and in that space should earnestly pray that the golden rods might be turned again to their former nature, and the gems to their worthlessness. After thirty days' space, when they could not by their prayers restore the gold and the gems to their nature, they came with weeping to the apostle, thus saying, "Ever hast thou taught mercy, and that one should have mercy on another; and if one have mercy on another, how much more will God show mercy to and pity men, his handiwork! The sin which we have committed with covetous eyes, we now with weeping eyes repent." Then answered the apostle, "Bear the rods to the wood, and the stones to the sea-strand: they shall be restored to their nature." When they had done this they again received God's grace, so that they drove out devils, and healed the blind and the sick, and performed many miracles, in the Lord's name, as they before had done.
Se apostol þa gebigde to Gode ealne þone eard Asiam, se is geteald to healfan dæle middan-eardes; and awrat ða feorðan Cristes bóc, seo hrepað swyðost ymbe Cristes godcundnysse. Ða oðre þry godspelleras, Matheus, Marcus, Lucas, awriton æror be Cristes menniscnysse. Þa asprungon gedwolmenn on Godes gelaðunge, and cwædon þæt Crist nære ær he acenned wæs of Marian. Þa bædon ealle þa leod-bisceopas ðone halgan apostol þæt he þa feorðan bóc gesette, and þæra gedwolmanna dyrstignesse adwæscte. Iohannes þa bead ðreora daga fæsten gemænelice; and he æfter ðam fæstene wearð swa miclum mid Godes gaste afylled, þæt he ealle Godes englas, and ealle gesceafta, mid heahlicum mode oferstáh, and mid ðysum wordum þa godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat apud Deum, et Deus erat uerbum, et reliqua:" þæt is on Englisc, "On frymðe wæs word, and þæt word wæs mid Gode, and þæt word wæs God; þis wæs on frymðe mid Gode; ealle ðing sind þurh hine geworhte, and nis nan þing buton him gesceapen." And swa forð on ealre þære godspellican gesetnysse, he cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his Fæder acenned is, and mid him rixað on annysse þæs Halgan Gastes, á butan ende. Feawa he awrat be his menniscnysse, forðan þe þa ðry oðre godspelleras genihtsumlice be þam heora bec setton. The apostle then converted to God all the country of Asia, which is accounted the half part of the world; and wrote the fourth book of Christ, which treats most of Christ's divinity. The other three evangelists, Matthew, Mark, Luke, wrote rather of Christ's human state. Then there sprung up heretics in God's church, who said that Christ was not before he was born of Mary. Thereupon all the diocesan bishops besought the holy apostle to compose the fourth book, and extinguish the audacity of the heretics. John then ordered a general fast of three days; and after the fast he was so greatly filled with the spirit of God, that he excelled all God's angels and all creatures with his exalted mind, and began the evangelical memorial with these words, "In principio erat verbum," etc., that is in English, "In the beginning was the word, and the word was with God, and the word was God; this was in the beginning with God; all things are made through him, and without him nothing is created." And so forth, in all the evangelical memorial, he made known many things concerning Christ's divinity, how he eternally without beginning was begotten of his Father, and reigneth with him in unity of the Holy Ghost, ever without end. He wrote few things of his human nature, because the three other evangelists had composed their books abundantly concerning that.
Hit gelamp æt sumum sæle þæt þa deofolgyldan þe þa gýt ungeleaffulle wǽron, gecwædon þæt hi woldon þone apostol to heora hæðenscipe geneadian. Þa cwæð se apostol to ðam hæðengyldum, "Gað ealle endemes to Godes cyrcan, and clypiað ealle to eowerum godum, þæt seo cyrce afealle ðurh heora mihte; ðonne buge ic to eowerum hæðenscipe. Gif ðonne eower godes miht þa halgan cyrcan towurpan ne mæg, ic towurpe eower tempel þurh ðæs Ælmihtigan Godes mihte, and ic tocwyse eower deofolgyld; and bið þonne rihtlic geðuht þæt ge geswycon eoweres gedwyldes, and gelyfon on ðone soðan God, seðe ana is Ælmihtig." Þa hæðengyldan ðisum cwyde geðwærlæhton, and Iohannes mid geswæsum wordum þæt folc tihte, þæt hí ufor eodon fram þam deofles temple; and mid beorhtre stemne ætforan him eallum clypode, "On Godes naman ahreose þis tempel, mid eallum þam deofolgyldum þe him on eardiað, þæt þeos menigu tocnawe þæt ðis hæðengyld deofles biggeng is." Hwæt ða færlice ahreas þæt tempel grundlunga, mid eallum his anlicnyssum to duste awende. On ðam ylcan dæge wurdon gebigede twelf ðusend hæðenra manna to Cristes geleafan, and mid fulluhte gehalgode. It happened at a certain time, that the idolaters, who were yet unbelieving, said that they would force the apostle to their heathenship: whereupon the apostle said to the idolaters, "Go all together to God's church, and call all of you to your gods that, through their might, the church may fall down; then will I turn to your heathenship. But if the power of your god may not cast down the holy church, I will cast down your temple, through the might of the Almighty God, and I will crush your idol; and it shall then seem right that ye cease from your error, and believe in the true God, who alone is Almighty." The idolaters assented to this proposal, and John with kind words exhorted the people to go out from the devil's temple; and with clear voice cried before them all, "In the name of God let this temple fall down with all the idols that dwell within it, that this multitude may know that this idolatry is the worship of the devil." Behold then, the temple fell suddenly to the ground, with all its idols turned to dust. On that same day twelve thousand heathens were turned to belief in Christ, and hallowed with baptism.
Þa sceorede ða gyt se yldesta hæðengylda mid mycelre þwyrnysse, and cwæð þæt he nolde gelyfan buton Iohannes attor drunce, and þurh Godes mihte ðone cwelmbæran drenc oferswiðde. Þa cwæð se apostol, "Þeah þu me attor sylle, þurh Godes naman hit me ne derað." Ða cwæð se hæðengylda Aristodemus, "Þu scealt ærest oðerne geseon drincan, and ðærrihte cwelan, þæt huru ðin heorte swa forhtige for ðam deadbærum drence." Iohannes him andwyrde, "Gif ðu on God gelyfan wylt, ic unforhtmod ðæs drences onfó." Þa getengde se Aristodemus to ðam heahgerefan, and genám on his cwearterne twegen ðeofas, and sealde him ðone unlybban ætforan eallum ðam folce, on Iohannes gesihðe; and hi ðærrihte æfter þam drence gewiton. Syððan se hæðengylda eac sealde ðone attorbæran drenc þam apostole, and hé mid rodetacne his muð, and ealne his lichaman gewǽpnode, and ðone unlybban on Godes naman halsode, and siððan mid gebildum mode hine ealne gedranc. Aristodemus ða and þæt folc beheoldon þone apostol ðreo tída dæges, and gesawon hine habban glædne andwlitan, buton blácunge and forhtunge; and hi ealle clypodon, "An soð God is, seðe Iohannes wurðað." Þa cwæð se hæðengylda to ðam apostole, "Gyt me tweonað; ac gif ðu ðas deadan sceaðan, on ðines Godes naman arærst, þonne bið min heorte geclænsod fram ælcere twynunge." Ða cwæð Iohannes, "Aristodeme, nim mine tunecan, and lege bufon ðæra deadra manna lic, and cweð, 'Þæs Hælendes Cristes apostol me asende to eow, þæt ge on his naman of deaðe arison, and ælc man oncnáwe þæt deað and líf ðeowiað minum Hælende.'" He ða be ðæs apostoles hæse bær his tunecan, and alede uppon ðam twám deadum; and hí ðærrihte ansunde arison. Þaða se hæðengylda þæt geseah, ða astrehte he hine to Iohannes fotum, and syððan ferde to ðam heahgerefan, and him ða wundra mid hluddre stemne cydde. Hí ða begen þone apostol gesohton, his miltsunge biddende. Þa bead se apostol him seofon nihta fæsten, and hi siððan gefullode; and hi æfter ðam fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum cræfte arærdon Gode mære cyrcan on ðæs apostoles wurðmynte. But the chief idolater still refused with great perverseness, and said that he would not believe unless John drank poison, and through God's might overcame the deadly drink. Then said the apostle, "Though thou give me poison, through God's name it shall not hurt me." Then said the idolater Aristodemus, "Thou shalt first see another drink it, and instantly die, that so at least thy heart may fear the death-bearing drink." John answered him, "If thou wilt believe in God, I will fearless receive this drink." Then Aristodemus went to the prefect, and took from his prison two thieves, and gave them the poison before all the people, in the presence of John; and they immediately after the drink died. Then the idolater gave the venomous drink also to the apostle, and he having armed his mouth and all his body with the sign of the rood, and exorcised the poison in God's name, with bold heart drank it all. Aristodemus then and the people beheld the apostle three hours of the day, and saw him having a glad countenance, without paleness and fear: and they all cried, "There is one true God, whom John worshippeth." Then said the idolater to the apostle, "Yet I doubt; but if thou, in the name of thy God, wilt raise up these dead thieves, then will my heart be cleansed from every doubt." Then said John, "Aristodemus, take my tunic, and lay it on the corpses of the dead men, and say, 'The apostle of Jesus Christ hath sent me to you, that ye in his name may arise from death, and that every man may know that death and life minister to my Saviour.'" He then, at the apostle's command, bare his tunic, and laid it on the two dead ones, and they forthwith rose up whole. When the idolater saw that, he prostrated himself at the feet of John, and then went to the prefect, and announced to him those miracles with a loud voice. Then they both sought the apostle, praying for his compassion: whereupon the apostle enjoined them a fast of seven days, and afterwards baptized them; and after their baptism they cast down all their idols, and with the aid of their kinsmen, and with all art, raised a great church to God in honour of the apostle.
Þaða se apostol wæs nigon and hund-nigontig geara, þa æteowode him Drihten Crist mid þam oðrum apostolum, þe hé of ðisum life genumen hæfde, and cwæð, "Iohannes, cum to me; tima is þæt þu mid ðinum gebroðrum wistfullige on minum gebeorscipe." Iohannes þa arás, and eode wið þæs Hælendes; ac he him to cwæð, "Nu on sunnan-dæg, mines æristes dæge, þu cymst to me:" and æfter ðam worde Drihten gewende to heofenum. Se apostol micclum blissode on ðam beháte, and on þam sunnan-uhtan ærwacol to ðære cyrcan com, and þam folce, fram hancrede oð undern, Godes gerihta lærde, and him mæssan gesang, and cwæð þæt se Hælend hine on ðam dæge to heofonum gelaðod hæfde. Het ða delfan his byrgene wið þæt weofod, and þæt greot ut-awegan. And hé eode cucu and gesund into his byrgene, and astrehtum handum to Gode clypode, "Drihten Crist, ic þancige ðe þæt þu me gelaðodest to þinum wistum: þu wást þæt ic mid ealre heortan þe gewilnode. Oft ic ðe bæd þæt ic moste to ðe faran, ac ðu cwæde þæt ic anbidode, þæt ic ðe mare folc gestrynde. Þu heolde minne lichaman wið ælce besmittennysse, and þu simle mine sawle onlihtest, and me nahwar ne forlete. Þu settest on minum muðe þinre soðfæstnysse word, and ic awrat ða lare ðe ic of ðinum muðe gehyrde, and ða wundra ðe ic ðe wyrcan geseah. Nu ic ðe betæce, Drihten! þine bearn, ða ðe þin gelaðung, mæden and moder, þurh wæter and þone Halgan Gast, ðe gestrynde. Onfoh me to minum gebroðrum mid ðam ðe ðu come, and me gelaðodest. Geopena ongean me lifes geat, þæt ðæra ðeostra ealdras me ne gemeton. Þu eart Crist, ðæs lifigendan Godes Sunu, þu þe be ðines Fæder hæse middangeard gehældest, and us ðone Halgan Gast asendest. Þe we heriað, and þanciað þinra menigfealdra goda geond ungeendode worulde. Amen." When the apostle was ninety-nine years old the Lord Christ appeared to him with the other apostles, whom he had taken from this life, and said, "John, come to me; it is time that thou with thy brethren shouldst feast at my banquet." John then arose, and went towards Jesus. But he said to him, "Lo, on Sunday, the day of my resurrection, thou shalt come to me:" and after those words the Lord returned to heaven. The apostle greatly rejoiced in that promise, and at sunrise early rising came to the church, and from cock-crowing until the third hour, taught God's law, and sang mass to them, and said, that the Saviour had called him to heaven on that day. He then ordered his grave to be dug opposite the altar, and the dust to be removed; and he went quick and whole into his grave, and with outstretched hands cried to God, "Lord Christ, I thank thee that thou hast invited me to thy banquet: thou knowest that with all my heart I have desired thee. Oft have I prayed thee that I might go to thee, but thou saidst that I should abide, that I might gain more people to thee. Thou hast preserved my body against every pollution, and thou hast ever illumined my soul, and hast nowhere forsaken me. Thou hast set in my mouth the word of thy truth, and I have written down the lore which I heard from thy mouth, and the wonders which I saw thee work. Now I commit to thee, Lord! thy children, those which thy church, maiden and mother, through water and the Holy Ghost have gained to thee. Receive me to my brothers with whom thou camest and invitedst me. Open towards me the gate of life, that the princes of darkness may not find me. Thou art Christ, Son of the living God, who, at thy Father's behest, hast saved the world, and hast sent us the Holy Ghost. Thee we praise and thank for thy manifold benefits throughout the world eternal. Amen."
Æfter ðysum gebede æteowode heofenlic leoht bufon ðam apostole, binnon ðære byrgene, ane tid swa beorhte scinende, þæt nanes mannes gesihð þæs leohtes leoman sceawian ne mihte; and he mid þam leohte his gast ageaf þam Drihtne þe hine to his rice gelaðode. He gewát swa freoh fram deaðes sarnysse, of ðisum andweardan life, swa swa he wæs ælfremed fram lichamlicere gewemmednysse. Soðlice syððan wæs his byrgen gemet mid mannan afylled. Manna wæs gehaten se heofenlica mete, þe feowertig geara afedde Israhela folc on westene. Nu wæs se bigleofa gemett on Iohannes byrgene, and nan ðing elles; and se mete is weaxende on hire oð ðisne andweardan dæg. Þær beoð fela tacna æteowode, and untrume gehælde, and fram eallum frecednyssum alysede, þurh ðæs apostoles ðingunge. Þæs him getiðað Drihten Crist, þam is wuldor and wurðmynt mid Fæder and Halgum Gaste, á butan ende. Amen. After this prayer a heavenly light appeared above the apostle, within the grave, shining for an hour so bright, that no man's sight might look on the rays of light; and with that light he gave up his spirit to the Lord, who had invited him to his kingdom. He departed as joyfully from the pain of death, from this present life, as he was exempt from bodily defilement. Verily his grave was afterwards found filled with manna. Manna the heavenly meat was called which for forty years fed the people of Israel in the wilderness. Now this food was found in the grave of John, and nothing else, and the meat is growing in it to this present day. Many miracles have there been manifested, and sick healed, and released from all calamities through the apostle's intercession. This hath the Lord Christ granted unto him, to whom is glory and honour with the Father and the Holy Ghost, ever without end. Amen.
V. KL. JAN. DECEMBER XXVIII.
NATALE INNOCENTIUM INFANTUM. THE NATIVITY OF THE INNOCENTS.
Nu to-dæg Godes gelaðung geond ealne ymbhwyrft mærsað þæra eadigra cildra freols-tide, þe se wælhreowa Herodes for Cristes acennednysse mid arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice cyð. Now to-day God's church throughout all the globe celebrates the festival of the blessed children whom the cruel Herod, on account of the birth of Christ, slew in impious persecution, as the evangelical narrative manifestly makes known to us.
Matheus awrat, on þære forman Cristes bec, ðysum wordum be ðæs Hælendes gebyrd-tide, and cwæð, "Þaða se Hælend acenned wæs on þære Iudeiscan Bethleem, on Herodes dagum cyninges, efne ða comon fram east-dæle middangeardes þry tungel-witegan to ðære byrig Hierusalem, þus befrinende, Hwær is Iudeiscra leoda Cyning, seðe acenned is? We gesawon soðlice his steorran on east-dǽle, and we comon to ði þæt we ús to him gebiddon. Hwæt ða Herodes cyning þis gehyrende wearð micclum astyred, and eal seo burhwaru samod mid him. He ða gesamnode ealle þa ealdor-biscopas, and ðæs folces boceras, and befran hwær Cristes cenningstów wære. Hí sædon, on ðære Iudeiscan Bethleem. Þus soðlice is awriten þurh ðone witegan Micheam, Eala þu Bethleem, Iudeisc land, ne eart ðu nateshwón wacost burga on Iudeiscum ealdrum: of ðe cymð se Heretoga seðe gewylt and gewissað Israhela folc. Ða clypode Herodes þa ðry tungel-witegan on sunder-spræce, and geornlice hí befrán to hwilces timan se steorra him ærst æteowode, and asende hí to Bethleem, ðus cweðende, Farað ardlice, and befrínað be ðam cilde, and þonne ge hit gemetað, cyðað me, þæt ic máge me to him gebiddan. Þa tungel-witegan ferdon æfter þæs cyninges spræce, and efne ða se steorra, þe hí on east-dǽle gesawon, glad him beforan, oð þæt he gestód bufon ðam gesthúse, þær þæt cild on wunode. Hi gesáwon ðone steorran, and þearle blissodon. Eodon ða inn, and þæt cild gemetton mid Marian his meder, and niðerfeallende hí to him gebǽdon. Hi geopenodon heora hórdfatu, and him lác geoffrodon, gold, and recels, and myrram. Hwæt ða God on swefne hí gewarnode and bebead þæt hi eft ne cyrdon to ðan reðan cyninge Herode, ac þurh oðerne weg hine forcyrdon, and swa to heora eðele becomon. Efne ða Godes engel æteowode Iosepe, ðæs cíldes foster-fæder, on swefnum, cweðende, 'Arís, and nim þis cild mid þære meder, and fleoh to Egypta lánde, and beo þær oð þæt ic þe eft secge: soðlice toweard is þæt Herodes smeað hú hé þæt cild fordó.' Ioseph ða arás nihtes, and þæt cild mid þære meder samod to Egypta lánde ferede, and þær wunode oð þæt Herodes gewát; þæt seo witegung wære gefylled, þe be ðære fare ær ðus cwæð, Of Egypta lánde ic geclypode minne sunu." Matthew wrote, in the first book of Christ, in these words, of the birth-time of Jesus, and said, "When Jesus was born in the Judæan Bethlehem, in the days of Herod the king, behold there came from the east part of the earth three astrologers to the city of Jerusalem, thus inquiring, Where is the King of the Jewish people, who is born? Verily we saw his star in the east part, and we come in order that we may worship him. Now king Herod hearing this was greatly troubled, and all the citizens together with him. He then assembled all the chief bishops and scribes of the people, and inquired where the birthplace of Christ might be. They said, In the Judæan Bethlehem. Thus verily it is written by the prophet Micah, Ah thou Bethlehem, Judæan land, thou art in no wise meanest of cities among the Jewish princes: of thee shall come the Ruler who shall rule and govern the people of Israel. Then Herod called the three astrologers in separate discourse, and diligently questioned them at what time the star had first appeared to them, and sent them to Bethlehem, thus saying, Go instantly, and inquire concerning the child, and when ye find it, let me know, that I may worship him. After the king's speech the astrologers went, and lo, the star which they had seen in the east part glided before them, till it stood over the inn in which the child was staying. They saw the star and greatly rejoiced. They then went in, and found the child with Mary his mother, and falling down they worshipped him. They opened their cases of treasure and offered him gifts, gold, and frankincense, and myrrh. Then God warned them in a dream, and commanded, that they should not return to the cruel king Herod, but should turn through another way, and so come to their own country. Lo, God's angel appeared to Joseph, the child's foster-father, in a dream, saying, 'Arise, and take this child with the mother, and flee to the land of Egypt, and be there until I speak to thee again: for it will come to pass that Herod will devise how he may fordo the child.' Joseph then arose by night, and conveyed the child together with the mother to the land of Egypt, and there staid until Herod departed; that the prophecy might be fulfilled which of old thus spake of that journey, From the land of Egypt I have called my son."
Nu secgað wyrd-writeras þæt Herodes betwux ðisum wearð gewréged to þam Romaniscan casere, þe ealne middangeard on þam timan geweold. Þa gewende he to Rome, be ðæs caseres hæse, þæt he hine betealde, gif he mihte. Þa betealde he hine swiðe geaplice, swa swa he wæs snotorwyrde to ðan swiðe, þæt se casere hine mid maran wurðmynte ongean to Iudeiscum rice asende. Þaþa he ham com, þa gemunde he hwæt he ær be ðan cilde gemynte, and geseah þæt he wæs bepæht fram ðam tungel-witegum, and wearð þa ðearle gegremod. Sende ða his cwelleras, and ofsloh ealle ða hyse-cild, þe wǽron on þære byrig Bethleem, and on eallum hyre gemærum, fram twywintrum cilde to anre nihte, be ðære tide þe hé geaxode æt ðam tungel-witegum. Þa wæs gefylled Hieremias wítegung, þe ðus witegode, "Stemn is gehyred on heannysse, micel wóp and ðoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, forðan ðe hi ne sind." Now chroniclers say that in the meanwhile Herod was accused to the Roman emperor, who at that time ruled all the earth. He therefore went, by the emperor's command, to Rome, that he might clear himself, if he could. He cleared himself very cunningly, as he was so sagacious, that the emperor sent him back with great honour to the Jewish kingdom. When he came home he remembered what he had intended concerning the child, and saw that he had been deceived by the astrologers, and was exceedingly irritated. He then sent his executioners, and slew all the male children that were in the city of Bethlehem, and in all its boundaries, from the child of two years to that of one day, according to the time which he had inquired of the astrologers. Then was fulfilled the prophecy of Jeremiah, who thus prophesied, "A voice is heard on high, great weeping and wailing: Rachel wept for her children, and would not be comforted, because they are not."
On ðam twelftan dæge Cristes acennednysse comon ða ðry tungel-witegan to Herode, and hine axodon be ðam acennedan cilde; and þaþa hí his cenning-stowe geaxodon, þa gewendon hí wið þæs cildes, and noldon ðone reðan cwellere eft gecyrran, swa swa he het. Þa ne mihte he forbugan þæs caseres hæse, and wæs ða, þurh his langsume fær, þæra cildra slege geuferod swiðor þonne he gemynt hæfde; and hí wurdon ða on ðysum dægþerlicum dæge wuldorfullice gemartyrode; na swa-þeah þæs geares þe Crist acenned wæs, ac æfter twegra geara ymbryne æfter ðæs wælhreowan hamcyme. On the twelfth day of Christ's birth the three astrologers came to Herod, and informed him concerning the child that was born; and when they had discovered his birthplace, they went to the child, and would not return to the cruel murderer, as he had commanded. He might not then avoid the emperor's command, and, therefore, through his long journey, the slaughter of the children was delayed more than he had intended; and they were on this present day gloriously martyred; not, however, in the year that Christ was born, but after the course of two years after the return of the cruel tyrant.
Næs hé æðelboren, ne him naht to þam cynecynne ne gebyrode; ac mid syrewungum and swicdome he becom to ðære cynelican geðincðe; swa swa Moyses be ðam awrát, Þæt ne sceolde ateorian þæt Iudeisce cynecynn, oþþæt Crist sylf come. Ða com Crist on ðam timan þe seo cynelice mæigð ateorode, and se ælfremeda Herodes þæs rices geweold. Þa wearð he micclum afyrht and anðracode þæt his rice feallan sceolde, þurh to-cyme þæs soðan cyninges. Þa clypode hé ða tungel-witegan on sunder-spræce, and geornlice hí befrán, on hwilcne timan hí ærest þone steorran gesawon; forðan ðe he ondred, swa swa hit gelamp, þæt hí eft hine ne gecyrdon. Þa het he forðy acwellan ealle ða hyse-cild þære burhscire, fram twywintrum cilde oð anre nihte: ðohte gif he hí ealle ofsloge, þæt se án ne ætburste þe he sohte. Ac he wæs ungemyndig þæs halgan gewrites, ðe cwyð, "Nis nán wisdom, ne nán ræd naht ongean God." He was not of noble birth, nor did he belong to the royal race; but by artifices and deception he attained to the kingly dignity; as Moses wrote concerning him, That the royal Jewish race should not decay until Christ himself came. Now Christ came at the time that the royal family was decayed, and the stranger Herod ruled the kingdom. Then was he greatly afraid and terrified lest his kingdom should fall through the coming of the true king. He called therefore the astrologers in separate converse, and diligently questioned them at what time they first saw the star; for he feared, as it came to pass, that they would not return to him. He therefore commanded all the children of that district, from the age of two years to that of one day, to be slain, that the one might not escape whom he sought. But he was unmindful of the holy scripture, which says, "No wisdom nor any counsel is aught against God."
Se swicola Herodes cwæð to ðam tungel-witegum, "Farað, and geornlice befrinað be ðam cilde, and cyðað me, þæt ic eac mage me to him gebiddan." Ac he cydde syððan his facenfullan syrewunge, hu he ymbe wolde, gif he hine gemette, ðaða he ealle his efenealdan adylegode for his anes ehtnysse. Þearflæs he syrwde ymbe Crist: ne com he forðy þæt he wolde his eorðlice rice, oþþe æniges oðres cyninges mid riccetere him to geteon; ac to ði hé com þæt he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com he to ðy þæt he wære on mærlicum cynesetle ahafen, ac þæt he wære mid hospe on rode hengene genæglod. He wolde ðeah þæs wælhreowan syrewunge mid fleame forbugan, na forði þæt he deað forfluge, seðe sylfwilles to ðrowienne middangearde genealæhte; ac hit wære to hrædlic, gif he ða on cild-cradole acweald wurde, swilce ðonne his to-cyme mancynne bedíglod wære; þi forhradode Godes engel þæs arleasan geþeaht, and bebead þæt se foster-fæder þone heofenlican æþeling of ðam earde ardlice ferede. The treacherous Herod said to the astrologers, "Go, and diligently inquire concerning the child, and let me know, that I may worship him." But he manifested afterwards his guileful artifice, how he would have done, if he had found him, when he destroyed all those of equal age, for the persecution of him alone. Needlessly he machinated against Christ: he came not because he would acquire for himself his earthly kingdom, or any other king's by violence; but he came because he would give his heavenly kingdom to believing men. He came not that he might be exalted on a pompous throne, but that he might with contumely be nailed hanging on a cross. Nevertheless, he would avoid the machination of the cruel tyrant by flight, not because he fled from death, who of his own will visited the world for the purpose of suffering; but it would have been too early, if he had been slain in the child's cradle, for his advent would then, as it were, be hidden from mankind; God's angel, therefore, prevented the impious counsel, and bade the foster-father convey the heavenly Prince forthwith from the country.
Ne forseah Crist his geongan cempan, ðeah ðe he lichamlice on heora slege andwerd nære; ac hé asende hí fram þisum wræcfullum life to his ecan rice. Gesælige hí wurdon geborene þæt hi moston for his intingan deað þrowian. Eadig is heora yld, seoðe þa gyt ne mihte Crist andettan, and moste for Criste þrowian. Hí wæron þæs Hælendes gewitan, ðeah ðe hí hine ða gyt ne cuðon. Næron hí gerípode to slege, ac hi gesæliglice þeah swulton to life. Gesælig wæs heora acennednys, forðan ðe hí gemetton þæt ece lif on instæpe þæs andweardan lifes. Hí wurdon gegripene fram moderlicum breostum, ac hi wurdon betæhte þærrihte engellicum bosmum. Ne mihte se mánfulla ehtere mid nanre ðenunge þam lytlingum swa micclum fremian, swa micclum swa hé him fremode mid ðære reðan ehtnysse hatunge. Hí sind gehátene martyra blostman, forðan ðe hí wæron swá swá up-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste forsodene. Eadige sind þa innoðas þe hí gebæron, and ða breost þe swylce gesihton. Witodlice ða moddru on heora cildra martyrdome þrowodon; þæt swurd ðe þæra cildra lima þurh-árn becóm to ðæra moddra heortan; and neod is þæt hí beon efenhlyttan þæs ecan edleanes, þonne hí wæron geferan ðære ðrowunge. Hí wæron gehwæde and ungewittige acwealde, ac hí arisað on þam gemænelicum dome mid fullum wæstme, and heofenlicere snoternysse. Ealle we cumað to anre ylde on þam gemænelicum æriste, þeah ðe we nu on myslicere ylde of þyssere worulde gewiton. Christ despised not his young champions, though he was not bodily present at their slaughter; but he sent them from this miserable life to his eternal kingdom. Blessed they were born that they might for his sake suffer death. Happy is their age, which could not yet acknowledge Christ, and might for Christ suffer. They were witnesses of Jesus, though they yet knew him not. They were not ripened for slaughter, yet they blessedly died to life. Blessed was their birth, because they found everlasting life at the entrance of this present life. They were snatched from their mothers' breasts, but they were instantly committed to the bosoms of angels. The wicked persecutor could not by any service so greatly favour those little ones, so greatly as he favoured them by the fierce hate of persecution. They are called blossoms of martyrs, because they were as blossoms springing up in the midst of the chill of infidelity, consumed, as it were, by the frost of persecution. Blessed are the wombs which bare them, and the breasts that such have sucked. Verily the mothers suffered through their children's martyrdom; the sword that pierced their children's limbs entered the hearts of the mothers, and it is needful that they be partakers of the eternal reward, when they were companions of the suffering. They were slain while little and witless, but they shall arise at the common doom in full growth, and with heavenly wisdom. We shall all come to one age at the common resurrection, although we now in various age depart from this world.
Þæt godspel cweð þæt Rachel beweóp hire cildra, and nolde beon gefrefrod, forðan þe hí ne sind. Rachel hatte Iacobes wif, ðæs heahfæderes, and heo getacnode Godes gelaðunge, þe bewypð hire gastlican cild; ac heo nele swa beon gefrefrod, þæt hí eft to woruldlicum gecampe gehwyrfon, þa þe æne mid sygefæstum deaðe middangeard oferswiðdon, and his yrmða ætwundon to wuldorbeagienne mid Criste. The gospel says, that Rachel wept for her children, and would not be comforted, because they are not. Jacob the patriarch's wife was called Rachel, and she betokened God's church, which weeps for her ghostly children; but it will not so be comforted, that they again return to temporal strife, who once by a triumphant death have overcome the world, and escaped from its miseries to be crowned with glory with Christ.
Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere gesundfulnysse, ac buton yldinge him becom seo godcundlice wracu, þe hine mid menigfealdre yrmðe fordyde, and eac geswutelode on hwilcum suslum he moste æfter forðsiðe ecelice cwylmian. Hine gelæhte unasecgendlic adl; his lichama barn wiðutan mid langsumere hætan, and he eal innan samod forswæled wæs, and toborsten. Him wæs metes micel lust, ac ðeah mid nanum ætum his gyfernysse gefyllan ne mihte. He hriðode, and egeslice hweos, and angsumlice siccetunga teah, swa þæt hé earfoðlice orðian mihte. Wæter-seocnyss hine ofereode, beneoðan þam gyrdle, to ðan swiðe, þæt his gesceapu maðan weollon, and stincende attor singallice of ðam toswollenum fotum fleow. Unaberendlic gyhða ofereode ealne ðone lichaman, and ungelyfendlic toblawennys his innoð geswencte. Him stód stíncende steam of ðam muðe, swa þæt earfoðlice ænig læce him mihte genealæcan. Fela ðæra læca hé acwealde; cwæð þæt hí hine gehælan mihton and noldon. Hine gedrehte singal slæpleast, swa þæt he þurhwacole niht buton slæpe adreah; and gif hé hwon hnáppode, ðærrihte hine drehton nihtlice gedwímor, swa þæt him ðæs slæpes ofþuhte. Þaða hé mid swiðlicum luste his lifes gewilnode, þa hét hé hine ferigan ofer ða eá Iordanen, ðærþær wæron gehæfde háte baðu, þe wǽron halwende gecwedene adligendum lichaman. Wearð þa eac his læcum geðuht þæt hí on wlacum ele hine gebeðedon. Ac ðaða hé wæs on ðissere beðunge geléd, þa wearð se lichama eal toslopen, swa þæt his eagan wendon on gelicnysse sweltendra manna, and hé læg cwydeleas butan andgite. Eft ðaða he com, þa het he hine ferigan to ðære byrig Hiericho. But the impious Herod did not enjoy his kingdom in long healthfulness, for without delay the divine vengeance came upon him, which afflicted him with manifold misery, and also manifested in what torments he must after death eternally suffer. An unspeakable disease seized him; his body burned without with a lasting heat, and all within he was inflamed and bursten. He had great craving for food, but yet with no viands could he satisfy his voracity, and fearfully rotted away, and dolefully fetched sighs, so that he could with difficulty breathe. Dropsy came on him, beneath the girdle, to that degree that his members swarmed with vermin, and stinking venom ever flowed from his swollen feet. Unbearable palsies spread over his whole body, and incredible inflation afflicted his entrails. Stinking vapour proceeded from his mouth, so that hardly any leech could approach him. Many of the leeches he slew; he said that they might heal him and would not. Constant sleeplessness afflicted him, so that he passed the whole night without sleep; and if he dozed a little, nightly phantoms immediately tormented him, so that he repented of his sleep. As he with violent longing desired his life, he commanded to be conveyed over the river Jordan, where there were hot baths, which were said to be salutary to diseased bodies. It then seemed good to his leeches that they should bathe him in lukewarm oil. But when he was led to this bathing, the body was all relaxed, so that his eyes turned to the likeness of dead men's, and he lay speechless, without sense. When he came to, he commanded to be borne to the city of Jericho.
Þaþa he wearð his lifes orwene, þa gelaðode he him to ealle ða Iudeiscan ealdras of gehwilcum burgum, and het hí on cwearterne beclysan, and gelangode him to his swustur Salome and hire wer Alexandrum, and cwæð, "Ic wát þæt ðis Iudeisce folc micclum blissigan wile mines deaðes; ac ic mæg habban arwurðfulle líc-ðenunge of heofigendre menigu, gif ge willað minum bebodum gehyrsumian. Swa ricene swa ic gewíte, ofsleað ealle ðas Iudeiscan ealdras, ðe ic on cwearterne beclysde, þonne beoð heora siblingas to heofunge geneadode, þa ðe wyllað mines forðsiðes fagnian." He ða his cempan to ðam slege genamode, and het heora ælcum fiftig scyllinga to sceatte syllan, þæt hi heora handa fram ðam blodes gyte ne wiðbrudon. Þaða hé mid ormætre angsumnysse wæs gecwylmed, þa het he his agenne sunu Antípatrem arleaslice acwellan, to-eacan þam twam þe hé ær acwealde. Æt nextan, ðaða hé gefredde his deaðes nealæcunge, þa het he him his seax aræcan to screadigenne ænne æppel, and hine sylfne hetelice ðyde, þæt him on acwehte. Þyllic wæs Herodes forðsið, þe mánfullice ymbe þæs heofenlican æþelinges to-cyme syrwde, and his efen-ealdan lytlingas unscæððige arleaslice acwealde. When he was hopeless of life he called to him all the Jewish elders from every city, and ordered them to be confined in prison, and sent for his sister Salome and her husband Alexander, and said, "I know that this Jewish people will greatly rejoice at my death; but I may have an honourable funeral attendance of a mourning multitude, if ye will obey my commands. As soon as I depart, slay all the Jewish elders whom I have confined in prison, then will their relations be compelled to mourn, who will rejoice at my departure." He then appointed his soldiers to that slaughter, and commanded fifty shillings as reward to be given to each of them, that they might not withdraw their hands from the shedding of blood. When he was tormented with intense agony he wickedly commanded his own son Antipater to be killed, in addition to the two whom he had killed previously. At last, when he was sensible of his death's approach, he commanded them to reach him his knife to shred an apple, and violently stabbed himself, so that it quaked in him. Such was the death of Herod, who wickedly machinated on the coming of the heavenly Prince, and impiously killed the innocent little ones, his equals in age.
Efne ða Godes engel, æfter Herodes deaðe, æteowode Iosepe on swefnum, on Egypta lande, þus cweðende, "Arís, and nim þæt cild and his moder samod, and gewend ongean to Israhela lande; soðlice hí sind forðfarene, ðaðe ymbe þæs cildes feorh syrwdon." Hé ða arás, swa swa se engel him bebead, and ferode þæt cild mid þære meder to Israhela lande. Þa gefrán Ioseph þæt Archelaus rixode on Iudea lande, æfter his fæder Herode, and ne dorste his neawiste genealæcan. Þa wearð he eft on swefne gemynegod þæt he to Galilea gewende, forðan ðe se eard næs ealles swa gehende þam cyninge, þeah ðe hit his rice wære. Þæt cild ða eardode on þære byrig þe is gehaten Nazareth, þæt seo wítegung wære gefylled, þe cwæð, þæt he sceolde beon Nazarenisc geciged. Se engel cwæð to Iosepe, "Þa sind forðfarene, þe embe ðæs cildes feorh syrwdon." Mid þam worde he geswutelode þæt má ðæra Iudeiscra ealdra embe Cristes cwale smeadon; ac him getimode swiðe rihtlice þæt hí mid heora arleasan hlaforde ealle forwurdon. Lo, then, God's angel, after the death of Herod, appeared to Joseph in a dream, in the land of Egypt, thus saying, "Arise, and take the child together with his mother, and go again to the land of Israel; for they are dead, who machinated against the child's life." He then arose, as the angel had commanded him, and conveyed the child with the mother to the land of Israel. Then Joseph learned that Archelaus reigned in Judæa after Herod his father, and he durst not approach his presence. Then again he was admonished in a dream that he should go to Galilee, because the country there was not quite so near to the king, though it was in his kingdom. The child then dwelt in the city which is called Nazareth, that the prophecy might be fulfilled, which said, that he should be called a Nazarene. The angel said to Joseph, "They are dead who machinated against the child's life." With that word he manifested that more of the Jewish elders meditated the slaying of Christ; but it befell them very rightly, that they with their impious lord all perished.
Nelle we ðas race na leng teon, þylæs ðe hit eow æðryt þince; ac biddað eow þingunge æt þysum unscæððigum martyrum. Hi sind ða ðe Criste folgiað on hwitum gyrlum, swa hwider swa hé gæð; and hí standað ætforan his ðrymsetle, butan ælcere gewemmednysse, hæbbende heora palmtwigu on handa, and singað þone niwan lofsang, þam Ælmihtigan to wurðmynte, seþe leofað and rixað á butan ende. Amen. We will not longer extend this narrative, lest it may seem tedious to you, but will pray for the intercession of these innocent martyrs for you. They are those who follow Christ in white garments, whithersoever he goeth; and they stand before his throne, without any impurity, having their palm-twigs in hand, and sing the new hymn in honour of the Almighty, who liveth and ruleth ever without end. Amen.
KL. JAN. JANUARY I.
OCTABAS ET CIRCUMCISIO DOMINI NOSTRI. THE OCTAVES AND CIRCUMCISION OF OUR LORD.
Se Godspellere Lucas beleac þis dægþerlice godspel mid feawum wordum, ac hit is mid menigfealdre mihte þære heofenlican gerynu afylled. He cwæð, "Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est nomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero conciperetur." Þæt is on ure geðeode, "Æfter þan ðe wǽron gefyllede ehta dagas Drihtnes acennednysse þæt he ymbsniden wære, þa wæs his nama geciged Iesus, þæt is Hælend, ðam naman he wæs geháten fram ðam engle, ærðam þe hé on innoðe geeacnod wære." The evangelist Luke concluded the gospel of this day with few words, but they are filled with a manifold power of the heavenly mysteries. He said, "Postquam consummati sunt dies octo ut circumcideretur puer, vocatum est nomen ejus Jesus, quod vocatum est ab angelo, priusquam in utero conciperetur." That is in our tongue, "After that the eight days were accomplished from the Lord's birth, that he should be circumcised, his name was called Jesus, that is Saviour, by which name he was called by the angel before he was conceived in the womb."
Abraham se heahfæder wæs ærest manna ymbsniden, be Godes hæse. Abraham wæs Godes gespreca, and God to him genam geþoftrædene æfter Noes flóde swiðost, and him to cwæð, "Ic eom Ælmihtig Drihten, gang beforan me, and beo fulfremed. And ic sette min wed betwux me and ðe; and ic ðe þearle gemenigfylde, and þu bist manegra þeoda fæder. Cyningas aspringað of ðe, and ic sette min wed betwux me and ðe, and þinum ofspringe æfter ðe, þæt ic beo ðin God and ðines ofspringes." Abraham hine astrehte eallum limum to eorðan, and God him to cwæð, "Heald þu min wed, and þin ofspring æfter ðe on heora mægðum. Ðis is min wed, þæt ge healdan sceolon betwux me and eow; þæt ælc hyse-cild on eowrum cynrene beo ymbsniden: þæt tácn sy betwux me and eow. Ælc hyse-cild, þonne hit eahta nihta eald bið, sy ymbsniden, ægðer ge æþelboren ge þeowetling; and seðe þis forgæið his sawul losað, forðan þe hé min wed aýdlode. Ne beo ðu geciged heonon-forð Abram, ac Abraham, forðan þe ic gesette ðe manegra þeoda fæder. Ne ðin wif ne beo gehaten Saraí, ac beo gehaten Sarra; and ic hí gebletsige, and of hire ic ðe sylle sunu, þone ðu gecigest Isaac; and ic sette min wed to him and to his ofspringe on ecere fæstnunge. And æfter ðære spræce se Ælmihtiga up gewende." On þam ylcan dæge wæs Abraham ymbsniden, and eal his hyred, and syððan his sunu Isaac, on ðam eahtoðan dæge his acennednysse. The patriarch Abraham was the first man circumcised by God's command. Abraham spake with God, and God held converse most with him after Noah's flood, and said, "I am the Lord Almighty; walk before me and be perfect. And I will set my covenant betwixt me and thee, and I will exceedingly multiply thee, and thou shalt be the father of many nations. Kings shall spring from thee, and I will set my covenant betwixt me and thee, and thy offspring after thee, that I am the God of thee and of thy offspring." Abraham prostrated himself with all his limbs to the earth, and God said to him, "Hold thou my covenant, and thy offspring after thee in their tribes. This is my covenant, which ye shall hold betwixt me and you; that every male child in your tribe shall be circumcised: be that a sign betwixt me and you. Let every male child, when it is eight nights old, be circumcised, both the noble-born and the slave; and he who neglecteth this, his soul shall perish, because he hath disregarded my covenant. Now be thou henceforth called not Abram, but Abraham, because I will establish thee as the father of many nations. Nor be thy wife called Sarai, but be called Sarah; and I will bless her, and of her I will give thee a son whom thou shalt call Isaac; and I will set my covenant with him and his offspring for everlasting duration. And after this speech the Almighty went up." On the same day Abraham was circumcised, and all his household, and afterwards his son Isaac, on the eighth day from his birth.
Abrahames nama wæs æt fruman mid fif stafum gecweden, Abram, þæt is, 'Healic fæder'; ac God geyhte his naman mid twam stafum, and gehet hine Abraham, þæt is, 'Manegra ðeoda fæder'; forðan þe God cwæð, þæt he hine gesette manegum ðeodum to fæder. Saraí wæs his wíf gehaten, þæt is gereht, 'Min ealdor,' ac God hi het syððan Sarra, þæt is, 'Ealdor,' þæt heo nære synderlice hire hiredes ealdor geciged, ac forðrihte 'Ealdor'; þæt is to understandenne ealra gelyfedra wifa moder. Hund-teontig geara wæs Abraham, and his gebedda hund-nigontig, ærðan ðe him cild gemæne wære. Þaða him cild com, þa com hit mid Godes foresceawunge and bletsunge to þan swiðe, þæt God behet eallum mancynne bletsunge þurh his cynn. Ða heold Abrahames cynn symle syððan Godes wed; and se heretoga Moyses, and eal Israhela mægð ealle hi ymbsnidon heora cild on þam eahtoðan dæge, and him naman gesceopon, oð þæt Crist on menniscnysse acenned wearð, seðe fulluht astealde, and ðære ealdan ǽ getacnunge to gastlicere soðfæstnysse awende. Abraham's name was at first spoken with five letters, 'Abram,' that is High father; but God increased his name with two letters, and called him Abraham, that is Father of many nations: for God said that he had appointed him for father of many nations. His wife was called Sarai, which is interpreted, My chief; but God called her afterwards Sarah, that is Chief; that she might not be exclusively called her family's chief, but absolutely chief; which is to be understood, mother of all believing women. An hundred years old was Abraham, and his consort ninety, before they had a child between them. When a child came to them, it came so much with God's providence and blessing, that God promised blessing to all mankind through his kin. Then Abraham's kin ever held God's covenant; and the leader Moses, and all the tribe of Israel, circumcised their children on the eighth day, and gave them names, until Christ was born in human nature, who established baptism, and changed the token of the old law to spiritual righteousness.
Wén is þæt eower sum nyte hwæt sy ymbsnidennys. God bebead Abrahame, þæt he sceolde and his ofspring his wed healdan; þæt sum tacn wære on heora lichaman to geswutelunge þæt hi on God belyfdon, and het þæt he náme scearpecgedne flint, and forcurfe sumne dæl þæs felles æt foreweardan his gesceape. And þæt tacn wæs ða swa micel on geleaffullum mannum, swa micel swa nu is þæt halige fulluht, buton ðam anum þæt nan man ne mihte Godes rice gefaran, ærðan þe se come þe ða ealdan ǽ sette, and eft on his andwerdnysse hí to gastlicum þingum awende: ac gehwylce halgan andbidodon on Abrahames wununge buton tintregum, þeah on helle-wite, oðþæt se Alysend com, þe ðone ealdan deofol gewylde, and his gecorenan to heofenan rice gelædde. It is probable that some of you know not what circumcision is. God commanded Abraham, that he and his offspring should hold his covenant; that there might be some sign on their bodies to show that they believed in God, and commanded him to take a sharp-edged flint, and cut off a part of the foreskin. And that token was then as great among believing men as is now the holy baptism, excepting only that no man could go to God's kingdom, before He came who should confirm the old law, and afterwards, by his presence, turn it to a spiritual sense: but every holy man abode in Abraham's dwelling, without torments, although in hell, until the Redeemer came, who overcame the old devil, and led his chosen to the kingdom of heaven.
Se ylca Hælend, þe nu egefullice and halwendlice clypað on his godspelle, "Buton gehwa beo ge-edcenned of wætere and of þam Halgum Gaste, ne mæg he faran into heofenan rice," se ylca clypode gefyrn þurh ða ealdan ǽ, "Swa hwylc hyse-cild swa ne bið ymbsniden on þam fylmene his flæsces his sawul losað, forðan þe he aydlode min wed." Þis tacen stód on Godes folce oð þæt Crist sylf com, and he sylf wæs þære halgan ǽ underþeod þe he gesette, þæt he ða alysde þe neadwislice ðære ǽ underþeodde wæron. He cwæð þæt he ne cóme to ðy þæt he wolde þa ealdan ǽ towurpan, ac gefyllan. Þa wearð he on þam eahtoðan dæge his gebyrd-tide lichamlice ymbsniden, swa swa he sylf ær tæhte; and mid þam geswutelode þæt seo ealde ǽ wæs halig and gód on hire timan, þam ðe hire gehyrsume wæron. Hit wæs gewunelic þæt þa magas sceoldon þam cilde naman gescyppan on ðam eahtoðan dæge mid þære ymbsnidennysse, ac hí ne dorston nænne oðerne naman Criste gescyppan þonne se heah-engel him gesette, ærðan þe hé on his modor innoðe geeacnod wære, þæt is, Iesus, and on urum gereorde, Hælend, forðan ðe he gehælð his folc fram heora synnum. The same Saviour, who now awfully and salutarily cries in his gospel, "Unless anyone be born again of water and the Holy Ghost, he cannot go to the kingdom of heaven," the same cried of old, through the old law, "Whatever male child shall not be circumcised in the foreskin of his flesh, his soul shall perish, because he hath disregarded my covenant." This sign stood among God's people until Christ himself came, and he himself was subject to the holy law that he had established, that he might release those who had necessarily been subjected to the old law. He said that he came not to overthrow, but to fulfil the old law. Then on the eighth day from his birth he was bodily circumcised, as he himself had before taught, and thereby manifested that the old law was holy and good in its time for those who were obedient to it. It was usual that the parents should give a name to the child on the eighth day, with circumcision, but they durst not give any other name to Christ than what the archangel had fixed on for him, before he was conceived in his mother's womb, that is, Jesus, and in our tongue, Saviour, because he shall save his people from their sins.
Nis nu alyfed cristenum mannum þæt hi þas ymbsnidennysse lichamlice healdan, ac þeah-hwæðere nan man ne bið soðlice cristen, buton he ða ymbsnidennysse on gastlicum ðeawum gehealde. Hwæt getacnað þæs fylmenes of-cyrf on ðam gesceape, buton galnysse wanunge? Eaðe mihte þes cwyde beon læwedum mannum bediglod, nære seo gastlice getacning. Hit ðincð ungelæredum mannum dyselig to gehyrenne; ac gif hit him dyslic þince, þonne cide he wið God, þe hit gesette, na wið us, þe hit secgað. Ac wite gehwa to gewissan, buton he his flæsclican lustas and galnysse gewanige, þæt he ne hylt his cristendóm mid rihtum biggenge. Be ðysum ðinge ge habbað oft gehyred, ac us is acumendlicere eower gebelh, þonne þæs Ælmihtigan Godes grama, gif we his bebodu forsuwiað. Gif ge willað æfter menniscum gesceade lybban, þonne sind ge gastlice ymbsnidene; gif ge þonne eowere galnysse underþeodde beoð, þonne beo ge swa se witega cwæð, "Se mann ðaða he on wurðmynte wæs he hit ne understod; he is forðy wiðmeten stuntum nytenum, and is him gelíc geworden." It is not now allowed to christian men to observe circumcision bodily, but, nevertheless, no man is truly a christian, unless he observe circumcision in spiritual conduct. What does the amputation of the foreskin betoken but decrease of lust? This discourse might easily be concealed from the laymen, were it not for its spiritual signification. To unlearned men it seems foolish to hear; but if it seems foolish to him, let him chide God, who established it, not us, who say it. But let everyone know for certain, unless he diminish his fleshly lusts and wantonness, that he holds not his christianity with right observance. Of this matter ye have often heard, but to us your displeasure is more tolerable than the anger of Almighty God, if we announce not his commandments. If ye will live according to human reason, then are ye spiritually circumcised; but if ye will be subjected to your libidinousness, then will ye be as the prophet said, "Man, when he was in dignity understood it not; he is, therefore, compared with the foolish beasts, and is become like unto them."
Forðy sealde God mannum gesceád, þæt hi sceoldon oncnawan heora Scyppend, and mid biggenge his beboda þæt ece lif geearnian. Witodlice se fyrenfulla bið earmra ðonne ænig nyten, forðan þe þæt nyten næfð nane sawle, ne næfre ne ge-edcucað, ne þa toweardan wita ne ðrowað. Ac we ðe sind to Godes anlicnysse gesceapene, and habbað únateorigendlice saule, we sceolon of deaðe arísan, and agyldan Gode gescead ealra ura geðohta, and worda, and weorca. Ne sceole we forðy sinderlice on anum lime beon ymbsnidene, ac we sceolon ða fulan galnysse symle wanian, and ure eagan fram yfelre gesihðe awendan, and earan from yfelre heorcnunge; urne múð fram leasum spræcum, handa fram mándædum; ure fotwylmas fram deadbærum siðfæte, ure heortan fram facne. Gif we swa fram leahtrum ymbsnidene beoð, þonne bið ús geset níwe nama; swa swa se wítega Isaías cwæð, "God gecígð his ðeowan oðrum naman." Eft se ylca wítega cwæð, "Þu bist gecíged niwum naman, þone ðe Godes múð genemnode." Se níwa nama is 'Cristianus,' þæt is, Cristen. Ealle we sind of Criste cristene gehátene, ac we sceolon ðone arwurðfullan naman mid æðelum þeawum geglengan, þæt we ne beon lease cristene. Gif we ðas gastlican ymbsnidennysse on urum ðeawum healdað, þonne sind we Abrahames cynnes, æfter soðum geleafan; swa swa se þeoda lareow Paulus cwæð to geleaffullum, "Gif ge sind Cristes, þonne sind ge Abrahames sǽd, and æfter behate yrfenuman." Petrus eac se apostol tihte geleaffulle wíf to eadmodnysse and gemetfæstnysse, ðus cweðende, "Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het, ðære dohtra ge sind, wel donde and na ondrædende ænige gedrefednysse." Therefore has God given reason to men that they might acknowledge their Creator, and by observance of his commandments, merit eternal life. Verily the wicked man is more miserable than any beast, because the beast has no soul, nor will ever be quickened again, nor suffer future punishments. But we, who are created after God's likeness, and have an unperishable soul, we shall arise from death, and render to God an account of all our thoughts, and words, and works. Therefore we should not merely be circumcised in one member, but should constantly diminish foul libidinousness, and turn our eyes from evil seeing, and ears from evil hearing; our mouth from leasing speeches, hand from wicked deeds; our footsteps from the deadly path, our hearts from guile. If we are thus circumcised from sins, then will a new name be given us, as the prophet Isaiah said, "God will call his servants by other names." Again, the same prophet said, "Thou shall be called by a new name, which the mouth of God hath named." That new name is 'Christianus,' that is, Christian. We are all from Christ called christians, but we should adorn that honourable name with exalted morals, that we be not false christians. If we observe this spiritual circumcision in our morals, then are we of Abraham's kin, in true faith; as the apostle of the gentiles, Paul, said to the faithful, "If ye are Christ's, then are ye of Abraham's seed, and heirs according to the promise." Peter the apostle also exhorted faithful women to humility and modesty, thus saying, "As Sarah obeyed Abraham and called him lord, whose daughters ye are, well doing and not fearing any affliction."
Se eahtoða dæg, þe þæt cild on ymbsniden wæs, getacnode ða eahtoðan ylde ðyssere worulde, on þære we arisað of deaðe ascyrede fram ælcere brosnunge and gewemmednysse ures lichaman. Þæt stænene sex, þe þæt cild ymbsnað, getacnode ðone stán ðe se apostol cwæð, "Se stán soðlice wæs Crist." He cwæð wæs for ðære getacnunge, na for edwiste. Þurh Cristes geleafan, and hiht, and soðe lufe, beoð singallice estfulle heortan mid dæghwonlicere ymbsnidenysse afeormode fram leahtrum, and ðurh his gife onlihte. The eighth day, on which the child was circumcised, betokened the eighth age of this world, in which we shall arise from death, parted from every earthly corruption and pollution of our body. The stone knife, which circumcised the child, betokened the stone of which the apostle said, "The stone verily was Christ." He said was, meaning a type, not in substance. Through belief, and hope, and true love of Christ, are pious hearts cleansed, by daily circumcision, from their sins, and through his grace enlightened.
We habbað oft gehyred þæt men hatað þysne dæg geares dæg, swylce þes dæg fyrmest sy on geares ymbryne; ac we ne gemetað nane geswutelunge on cristenum bocum, hwí þes dæg to geares anginne geteald sy. Þa ealdan Romani, on hæðenum dagum, ongunnon þæs geares ymbryne on ðysum dæge; and ða Ebreiscan leoda on lenctenlicere emnihte; ða Greciscan on sumerlicum sunstede; and þa Egyptiscan ðeoda ongunnon heora geares getel on hærfeste. Nu onginð ure gerím, æfter Romaniscre gesetnysse, on ðysum dæge, for nanum godcundlicum gesceade, ac for ðam ealdan gewunan. Sume ure ðening-béc onginnað on Aduentum Domini; nis ðeah þær forðy ðæs geares ord, ne eac on ðisum dæge nis mid nánum gesceade; þeah ðe ure gerím-béc on þissere stówe ge-edlæcon. Rihtlicost bið geðuht þæt þæs geares anginn on ðam dæge sy gehæfd, þe se Ælmihtiga Scyppend sunnan, and mónan, and steorran, and ealra tida anginn gesette; þæt is on þam dæge þe þæt Ebreisce folc heora geares getel onginnað; swa swa se heretoga Moyses on ðam ælicum bocum awrát. Witodlice God cwæð to Moysen be ðam monðe, "Þes monað is monða anginn, and he bið fyrmest on geares monðum." Nu heold þæt Ebreisce folc ðone forman geares dæg on lenctenlicere emnihte, forðan ðe on ðam dæge wurdon gearlice tida gesette. We have often heard that men call this day the day of the year, as if this day were first in the circuit of the year; but we find no explanation in christian books, why this day is accounted the beginning of the year. The old Romans, in heathen days, begun the circuit of the year on this day; and the Hebrew nations on the vernal equinox; the Greeks on the summer solstice; and the Egyptians begun their year at harvest. Now our calendar begins, according to the Roman institution, on this day, not for any religious reason, but from old custom. Some of our service-books begin on the Lord's Advent; but not on that account is that the beginning of the year, nor is it with any reason placed on this day; though our calendars, in this place, repeat it. Most rightly it has been thought that the beginning of the year should be observed on the day that the Almighty Creator placed the sun, and the moon, and the stars, and the beginning of all the seasons; that is on the day that the Hebrew people begin the calculation of their year; as the leader Moses has written in the books of laws. Verily God said to Moses concerning that month, "This month is the beginning of months, and it is first of the months of the year." Now the Hebrew people held the first day of the year on the vernal equinox, because on that day the yearly seasons were set.
Se eahteteoða dæg þæs monðes þe we hátað Martius, ðone ge hatað Hlyda, wæs se forma dæg ðyssere worulde. On ðam dæge worhte God leoht, and merigen, and æfen. Ða eódon þry dagas forð buton tída gemetum; forðan þe tunglan næron gesceapene, ær on þam feorðan dæge. On ðam feorðan dæge gesette se Ælmihtiga ealle tungla and gearlice tída, and hét þæt hí wǽron to tácne dagum and gearum. Nu ongynnað þa Ebreiscan heora geares anginn on þam dæge þe ealle tida gesette wæron, þæt is on ðam feorðan dæge woruldlicere gesceapenysse; and se lareow Beda telð mid micclum gesceade þæt se dæg is XII. KL, ðone dæg we freolsiað þam halgum were Benedick to wurðmynte, for his micclum geðincðum. Hwæt eac seo eorðe cyð mid hire ciðum, þe ðonne ge-edcuciað, þæt se tima is þæt rihtlicoste geares anginn, ðe hí on gesceapene wæron. The eighteenth day of the month that we call March, which ye call Hlyda, was the first day of this world. On that day God made light, and morning, and evening. Then three days went forth without any measure of times; for the heavenly bodies were not created before the fourth day. On the fourth day the Almighty fixed all the heavenly bodies, and the yearly seasons, and commanded that they should be for a sign, for days, and for years. Now the Hebrews begin their year on the day when all the seasons were appointed, that is on the fourth day of the world's creation, and the doctor Beda reckons, with great discretion, that that day is the twenty-first of March, the day which we celebrate in honour of the holy man Benedict, for his great excellencies. Aye, the earth also makes known by her plants, which then return to life, that the time at which they were created is the most correct beginning of the year.
Nu wígliað stunte men menigfealde wígelunga on ðisum dæge, mid micclum gedwylde, æfter hæðenum gewunan, ongean heora cristendom, swylce hí magon heora líf gelengan, oþþe heora gesundfulnysse, mid þam ðe hí gremiað þone Ælmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene, þæt hí cepað be ðam monan heora fær, and heora dæda be dagum, and nellað heora ðing wanian on monan-dæg, for anginne ðære wucan; ac se monan-dæg nis na fyrmest daga on þære wucan, ac is se oðer. Se sunnan-dæg is fyrmest on gesceapenysse and on endebyrdnysse, and on wurðmynte. Secgað eac sume gedwæsmenn þæt sum orfcyn sy þe man bletsigan ne sceole, and cweðað þæt hí þurh bletsunge misfarað, and ðurh wyrigunge geðeoð, and brucað þonne Godes gife him on teonan, buton bletsunge, mid deofles awyrigednysse. Ælc bletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta, and deofol nane gesceafta scyppan ne mæg, ac he is yfel tihtend, and leas wyrcend, synna ordfruma, and sawla bepæcend. Now foolish men practise manifold divinations on this day, with great error, after heathen custom, against their christianity, as if they could prolong their life or their health, while they provoke the Almighty Creator. Many are also possessed with such great error, that they regulate their journeying by the moon, and their acts according to days, and will not undertake anything on Monday, because of the beginning of the week; though Monday is not the first day in the week, but is the second. Sunday is the first in creation, in order, and in dignity. Some foolish men also say, that there are some kinds of animals which one should not bless; and say that they decline by blessing, and by cursing thrive, and so enjoy God's grace to their injury, without blessing, with the devil's malediction. Every blessing is of God, and curse of the devil. God created all creatures, and the devil can create no creatures, for he is an inciter to evil, and worker of falsehood, author of sins, and deceiver of souls.
Þa gesceafta ðe sind þwyrlice geðuhte, hí sind to wrace gesceapene yfel-dædum. Oft halige men wunedon on westene betwux reðum wulfum and leonum, betwux eallum deorcynne and wurmcynne, and him nan ðing derian ne mihte; ac hí totæron þa hyrnedan næddran mid heora nacedum handum, and þa micclan dracan eaðelice acwealdon, buton ælcere dare, þurh Godes mihte. The creatures that are thought monstrous have been created for punishment of evil deeds. Holy men often dwelt in the waste among fierce wolves and lions, among all the beast kind and the worm kind, and nothing might harm them; but they tore the horned serpents with their naked hands, and the great snakes they easily slew, without any hurt, through God's might.
Wa ðam men þe brícð Godes gesceafta, buton his bletsunge, mid deofellicum wíglungum, þonne se ðeoda lareow cwæð, Paulus, "Swa hwæt swa ge doð on worde, oððe on weorce, doð symle on Drihtnes naman, þancigende þam Ælmihtigan Fæder þurh his Bearn." Nis þæs mannes cristendom naht, þe mid deoflicum wíglungum his líf adrihð; he is gehíwod to cristenum men, and is earm hæðengylda; swa swa se ylca apostol be swylcum cwæð, "Ic wene þæt ic swunce on ydel, ðaða ic eow to Gode gebigde: nu ge cepað dagas and monðas mid ydelum wíglungum." Woe to the man who uses God's creatures, without his blessing, with diabolical charms, when the apostle of the gentiles, Paul, has said, "Whatsoever ye do in word or in work, do always in the name of the Lord, thanking the Almighty Father through his Son." That man's christianity is naught, who passes his life in diabolical charms; he is in appearance a christian man, and is a miserable heathen; as the same apostle said of such, "I believe that I laboured in vain when I inclined you to God, now ye observe days and months with vain auguries."
Is hwæðere æfter gecynde on gesceapennysse ælc lichamlice gesceaft ðe eorðe acenð fulre and mægenfæstre on fullum monan þonne on gewanedum. Swa eac treowa, gif hí beoð on fullum monan geheawene, hí beoð heardran and langfǽrran to getimbrunge, and swiðost, gif hí beoð unsæpige geworhte. Nis ðis nan wíglung, ac is gecyndelic ðincg þurh gesceapenysse. Hwæt eac seo sǽ wunderlice geþwærlæcð þæs monan ymbrene; symle hí beoð geferan on wæstme and on wanunge. And swa swa se mona dæghwonlice feower pricon lator arist, swa eac seo sǽ symle feower pricum lator fleowð. Every bodily creature in the creation which the earth produces, is, however, according to nature, fuller and stronger in full moon than in decrease. Thus trees also, if they are felled in full moon, are harder and more lasting for building, and especially if they are made sapless. This is no charm, but is a natural thing from their creation. The sea too agrees wonderfully with the course of the moon; they are always companions in their increase and waning. And as the moon rises daily four points later, so also the sea flows always four points later.
Uton besettan urne hiht and ure gesælða on þæs Ælmihtigan Scyppendes foresceawunge, seðe ealle gesceafta on ðrim ðingum gesette, þæt is on gemete, and on getele, and on hefe. Sy him wuldor and lof á on ecnysse. Amen. Let us set our hope and our happiness in the providence of the Almighty Creator, who hath placed all creatures in three things; that is in measure, and in number, and in weight. Be to him glory and praise ever to eternity. Amen.
VIII. ID. JAN. JANUARY VI.
EPIPHANIA DOMINI. THE EPIPHANY OF THE LORD.
Men ða leofostan, nu for feawum dagum we oferræddon þis godspel ætforan eow, þe belimpð to ðysses dæges ðenunge, for gereccednysse ðære godspellican endebyrdnysse; ac we ne hrepodon þone traht na swiðor þonne to ðæs dæges wurðmynte belámp: nu wille we eft oferyrnan þa ylcan godspellican endebyrdnysse, and be ðyssere andweardan freolstíde trahtnian. Most beloved men, a few days ago we read over this gospel before you, which belongs to the service of this day, for the interpretation of the evangelical narrative; but we did not touch on the exposition further than belonged to the dignity of that day: we will now again run over the same evangelical narrative, and expound it with regard to the present festival.
Matheus se Godspellere cwæð, "Cum natus esset Iesus in Bethleem Iudæ, in diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes, Ubi est qui natus est Rex Iudeorum?" et reliqua. "Þaða se Hælend acenned wæs on þære Iudeiscan Bethleem, on Herodes dagum cyninges, efne ða comon fram east-dæle middangeardes ðry tungel-witegan to ðære byrig Hierusalem, þus befrínende, Hwær is Iudeiscra leoda Cyning, seðe acenned is?" etc. Matthew the Evangelist said, "Cum natus esset Jesus in Bethlehem Judæ, in diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes, Ubi est qui natus est Rex Judæorum?" et reliqua. "When Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold there came from the east part of the world three astrologers to the city of Jerusalem, thus inquiring, Where is the King of the Jews, who is born?" etc.
Ðes dæg is gehaten Epiphania Domini, þæt is Godes geswutelung-dæg. On þysum dæge Crist wæs geswutelod þam ðrym cyningum, ðe fram east-dæle middangeardes hine mid þrimfealdum lacum gesohton. Eft embe geara ymbrynum hé wearð on his fulluhte on þysum dæge middangearde geswutelod, ðaða se Halga Gást, on culfran híwe, uppon him gereste, and þæs Fæder stemn of heofenum hlúde swegde, þus cweðende, "Þes is min leofa Sunu, þe me wél licað; gehyrað him." Eac on ðisum dæge he awende wæter to æðelum wine, and mid þam geswutelode þæt he is se soða Scyppend, þe ða gesceafta awendan mihte. For ðisum þrym ðingum is ðes freols-dæg Godes swutelung gecweden. On ðam forman dæge his gebyrd-tide he wearð æteowed þrym hyrdum on Iudeiscum earde, þurh ðæs engles bodunge. On ðam ylcum dæge he wearð gecydd þam ðrym tungel-witegum on east-dæle, þurh ðone beorhtan steorran; ac on þysum dæge hí comon mid heora lacum. Hit wæs gedafenlic þæt se gesceadwisa engel hine cydde þam gesceadwisum Iudeiscum, ðe Godes ǽ cuðon, and ðam haðenum, þe ðæs godcundan gesceades nyston na ðurh stemne, ac ðurh tacn wære geswutelod. This day is called the Epiphany of the Lord, that is the day of God's manifestation. On this day Christ was manifested to the three kings, who, with threefold offerings, sought him from the eastern part of the world. Again, after a course of years, he was, at his baptism, manifested to the world, when the Holy Ghost, in likeness of a dove, rested upon him, and the voice of the Father sounded loudly from heaven, thus saying, "This is my beloved Son who well pleaseth me; obey him." On this day also he turned water to noble wine, and thereby manifested that he is the true Creator who could change his creatures. For these three reasons this festival is called the Manifestation of God. On the first day of his birth he was manifested to three shepherds in the Jewish country, through the announcement of the angel. On the same day he was made known to the three astrologers in the East, through the bright star: for on this day they came with their offerings. It was fitting that the discreet angel should make him known to those discreet Jews, who knew God's law, and that he should be manifested to the heathens, who knew not the divine purpose, not through a voice, but by a sign.
Þa Iudeiscan hyrdas getácnodon ða gastlican hyrdas, þæt sind ða apostolas, þe Crist geceas of Iudeiscum folce, ús to hyrdum and to lareowum. Ða tungel-witegan, ðe wæron on hæðenscipe wunigende, hæfdon getacnunge ealles hæðenes folces, ðe wurdon to Gode gebígede þurh ðæra apostola láre, þe wæron Iudeiscre ðeode. Soðlice se sealm-sceop awrát be Criste, þæt hé is se hyrn-stan þe gefegð þa twegen weallas togædere, forðan ðe he geþeodde his gecorenan of Iudeiscum folce and þa geleaffullan of hæðenum, swilce twegen wagas to anre gelaðunge; be ðam cwæð Paulus se apostol, "Se Hælend bodade on his to-cyme sibbe us ðe feorran wǽron, and sibbe þam ðe gehende wǽron. He is ure sibb, seðe dyde ægðer to anum, towurpende ða ǽrran feondscipas on him sylfum." Þa Iudeiscan ðe on Crist gelyfdon wæron him gehéndor stówlice, and eac ðurh cyððe þære ealdan ǽ: we wæron swiðe fyrlyne, ægðer ge stówlice ge ðurh uncyððe; ac he us gegaderode mid ánum geleafan to ðam healicum hyrn-stane, þæt is to annysse his gelaðunge. The Jewish shepherds betokened the spiritual shepherds, that is the apostles, whom Christ chose from the Jewish people, as shepherds for us and teachers. The astrologers, who were continuing in heathenism, betokened all heathen people who should be turned to God through the teaching of the apostles, who were of the Jewish nation. For the psalmist wrote concerning Christ, that he is the corner-stone which joins the two walls together, because he united his chosen of the Jewish people and the faithful of the heathen, as two walls, to one church; concerning which Paul the apostle said, "Jesus at his advent announced peace to us who were far off, and peace to those who were at hand. He is our peace, who hath made both one, abolishing all our former enmities in himself." The Jews who believed in Christ were nearer to him locally, and also through knowledge of the old law: we were very remote, both locally and through ignorance; but he gathered us with one faith to the high corner-stone, that is to the unity of his church.
Ða easternan tungel-wítegan gesáwon níwne steorran beorhtne, na on heofenum betwux oðrum tunglum, ac wæs ángenga betwux heofenum and eorðan. Ða undergeaton hí þæt se seldcuða tungel gebicnode þæs soðan Cyninges acennednysse, on ðam earde ðe he oferglád; and forði comon to Iudea rice, and þone arleasan cyning Herodem mid heora bodunge ðearle afǽrdon; forðan ðe buton tweon seo eorðlice arleasnys wearð gescynd, þaða seo heofenlice healicnyss wearð geopenod. The eastern astrologers saw a new bright star, not in heaven among other stars, but it was solitary between heaven and earth. Then understood they that the wondrous star indicated the birth of the true King in the country over which it glided; and they therefore came to the kingdom of Juda, and greatly terrified the impious king Herod by their announcement; for earthly wickedness was without doubt confounded, when the heavenly greatness was disclosed.
Swutol is þæt ða tungel-witegan tocneowon Crist soðne mann, ðaða hí befrunon, "Hwær is se ðe acenned is?" Hí oncneowon hine soðne Cyning, þaða hí cwædon, "Iudea Cyning." Hí hine wurðodon soðne God, þaða hí cwædon, "We comon to ðy þæt we us to him gebiddan." Eaðe mihte God hí gewissian þurh ðone steorran to ðære byrig þe þæt cild on wæs, swa swa he his acennednysse þurh ðæs steorran up-spring geswutelode; ac he wolde þæt ða Iudeiscan boceras ða witegunge be ðam ræddon, and swa his cenning-stowe geswutelodon, þæt hí gehealdene wæron, gif hí woldon mid þan tungel-witegum hí to Criste gebiddan: gif hí þonne noldon, þæt hí wurdon mid þære geswutelunge geniðerode. Þa tungel-witegan ferdon and hí gebædon, and ða Iudeiscan boceras bæftan belifon, þe þa cenning-stowe þurh bóclic gescead gebícnodon. It is manifest that the astrologers knew Christ to be a true man, when they inquired, "Where is he who is born?" They knew him to be a true king, when they said, "King of Juda." They worshipped him as true God, when they said, "We come that we may adore him." Easily might God have directed them by the star to the city in which the child was, as he had manifested his birth by the rising of that star; but he would that the Jewish scribes should read the prophecy concerning him, and so manifest his birth-place, that they might be saved if, with the astrologers, they would worship Christ: but if they would not, that they might by that manifestation be condemned. The astrologers went and worshipped, and the Jewish scribes remained behind, who had through book-knowledge pointed out the birth-place.
Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton ðam arleasum Iudeiscum anum. Heofonas oncneowon heora Scyppend, ðaða hí on his acennednysse níwne steorran æteowdon. Sǽ oncneow ðaða Crist mid drium fot-wylmum ofer hyre yða mihtelice eode. Sunne oncneow, þaþa heo on his ðrowunge hire leoman fram mid-dæge oð nón behydde. Stanas oncneowon, ðaða hí on his forðsiðe sticmælum toburston. Seo eorðe oncneow, ðaða heo on his æriste eall byfode. Hell oncneow, ðaða heo hire hæftlingas unðances forlet. And ðeah þa heard-heortan Iudei noldon for eallum ðam tacnum þone soðan Scyppend tocnáwan, þe þa dumban gesceafta undergeaton, and mid gebicnungum geswutolodon. Næron hí swa-ðeah ealle endemes ungeleaffulle, ac of heora cynne wæron ægðer ge wítegan ge apostolas, and fela ðusenda gelyfedra manna. All creatures acknowledged their Creator's advent, save only the impious Jews. The heavens acknowledged their Creator, when they at his nativity displayed a new star. The sea acknowledged him, when Christ in his might with dry footsteps passed over its waves. The sun acknowledged him, when at his passion he hid his beams from mid-day till the ninth hour. The stones acknowledged him, when at his death they burst in pieces. The earth acknowledged him, when it all trembled at his resurrection. Hell acknowledged him, when it unwillingly released its captives. And yet the hard-hearted Jews would not for all those signs acknowledge the true Creator, whom the dumb creation knew, and by tokens manifested. They were not, however, all equally unbelieving, but of their race there were both prophets and apostles, and many thousands of believing men.
Þaþa ða tungel-witegan þone cyning gecyrdon, þa wearð se steorra him ungesewen; and eft, ðaða hí to ðam cilde gecyrdon, þa gesawon hí eft ðone steorran, and he ða hí gelædde to þam huse, þær hé inne wunode. Ne glad hé ealne weig him ætforan, ac syððan hí comon to Iudeiscum earde, syððan he wæs heora latteow, oð þæt he bufan Cristes gesthuse ætstod. When the astrologers went to the king the star became invisible to them; and afterwards, when they went to the child, they again saw the star, which then led them to the house in which he was staying. It did not glide before them all the way, but after they came to the Jewish country it was their guide until it stopt above Christ's inn.
Herodes hæfde deofles getacnunge; and se ðe fram Gode bichð to deofle he forlyst Godes gife, þæt is his modes onlihtinge, swa swa ða tungel-witegan ðone steorran forluron, ðaða hí ðone reðan cyning gecyrdon. Gif he ðonne eft þone deofol anrædlice forlǽt, ðonne gemét hé eft þæs halgan Gastes gife, þe his heortan onliht, and to Criste gelæt. Herod betokens the devil; and he who inclines from God to the devil loses God's grace, that is the enlightening of his understanding, as the astrologers lost the star when they went to the cruel king. But if he afterwards resolutely forsake the devil, then will he again have found the grace of the Holy Ghost, which enlightens his heart and leads to Christ.
Us is eac to witenne, þæt wæron sume gedwolmen ðe cwǽdon, þæt ælc man beo acenned be steorrena gesetnyssum, and þurh heora ymbryna him wyrd gelimpe, and námon to fultume heora gedwylde þæt níwe steorra asprang þaþa Drihten lichamlice acenned wearð, and cwædon þæt se steorra his gewyrd wære. Gewíte ðis gedwyld fram geleaffullum heortum, þæt ænig gewyrd sy, buton se Ælmihtiga Scyppend, seðe ælcum men foresceawað lif be his geearnungum. Nis se man for steorrum gesceapen, ac ða steorran sint mannum to nihtlicere lihtinge gesceapene. Þaða se steorra glád, and þa tungel-witegan gelædde, and him ðæs cildes inn gebícnode, ða geswutelode he þæt he wæs Cristes gesceaft, and rihtlice his Scyppende þenode: ac hé næs his gewyrd. Eft we biddað þæt nán geleafful man his geleafan mid þisum gedwylde ne befyle. Witodlice Rebecca, Isaáces wíf, acende twegen getwysan, Iacob and Esau, on ánre tide, swa þæt Iacob heold þone yldran broðer Esau be ðam fét on ðære cenninge, and hi næron ðeah gelice on ðeawum, ne on lifes geearnungum. Witodlice þæt halige gewrit cwyð þæt God lufode Iacob, and hatode Esau; na for gewyrde, ac for mislicum geearnungum. Hit gelimpð forwel oft þæt on anre tíde acenð seo cwén and seo wyln, and ðeah geðicð se æðeling be his gebyrdum to healicum cynesetle, and ðære wylne sunu wunað eal his líf on ðeowte. We are also to know, that there were some heretics who said, that every man is born according to the position of the stars, and that by their course his destiny befalls him, and advanced in support of their error, that a new star sprang up when the Lord was corporally born, and said that that star was his destiny. Let this error depart from believing hearts, that there is any destiny excepting the Almighty Creator, who provides for every man life by his merits. Man is not created for the stars, but the stars are created as a light by night for men. When the star glided, and led the astrologers, and pointed out to them the Child's inn, it showed that it was Christ's creature, and rightly ministered to its Creator: but it was not his destiny. Again we beseech that no believing man defile his faith with this error. Verily Rebekah, Isaac's wife, brought forth twins, Jacob and Esau, at one time, so that Jacob held his elder brother Esau by the foot at his birth; yet were they not alike in character, nor in the actions of their life. Holy writ indeed says that God loved Jacob, and hated Esau; not by destiny, but for various acts. It happens very often that the queen and the slave bring forth at one time, and yet the prince, through his birth, grows up for the lofty throne, and the son of the slave continues all his life in servitude.
Nu cweðað oft stunte men þæt hi be gewyrde lybban sceolon, swylce God hí neadige to yfel-dædum! Ac we wyllað þyssera stuntra manna ydele leasunge adwæscan mid deopnysse godcundra gewrita. Se Ælmihtiga Scyppend gesceop englas þurh his godcundan mihte, and for his micclan rihtwisnysse forgeaf him agenne cyre, þæt hí moston ðurhwunian on ecere gesælðe ðurh gehyrsumnysse, and mihton eac ða gesælða forleosan, na for gewyrde, ac for ungehyrsumnysse. His deope rihtwisnys nolde hí neadian to naðrum, ac forgeaf him agenne cyre; forðan ðe þæt is rihtwisnys þæt gehwylcum sy his agen cyre geðafod. Þonne wære seo rihtwisnys awǽged, gif he hí neadunge to his ðeowte gebigde, oððe gif he hí to yfelnysse bescufe. Ða miswendon sume þa englas heora agenne cyre, and þurh modignysse hy sylfe to awyrigedum deoflum geworhton. Now foolish men often say that they must live according to destiny, as if God compels them to evil deeds! But we will overthrow the idle leasing of these foolish men with the deepness of the divine writings. The Almighty Creator created angels by his divine power, and in his great righteousness gave them their own choice, that they might continue in eternal happiness through obedience, and might also lose that happiness, not through destiny, but for disobedience. His great righteousness would not compel them to either, but gave them their own choice; for that is righteousness, that to every one be allowed his own choice. For his righteousness would be rendered vain, if he forcibly subjected them to his service, or if he impelled them to evil. Then some angels abused their own choice, and through pride transformed themselves to accursed devils.
Eft ðaða se ðrimwealdenda Scyppend mancyn geworhte, þa forgeaf hé Adame and Euan agenne cyre, swa hi, ðurh gehyrsumnysse, á on ecnysse, butan deaðe, on gesælðe wunodon, mid eallum heora ofspringe, swa hi, ðurh ungehyrsumnysse, deadlice wurdon. Ac ðaþa hí Godes bebod forgægdon, and þæs awyrigedan deofles lare gehyrsumodon, þa wurdon hi deadlice, and forscyldegode þurh agenne cyre, hí and eall heora ofspring; and ðeah ðe næfre ne wurde syððan mancynne gemiltsod, ðe má ðe ðam deoflum is, ðeah wære Godes rihtwisnys eallunga untæle. Ac eft seo miccle mildheortnys ures Drihtnes us alysde þurh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumiað. Witodlice ða ðe nu þurh agenne cyre and deofles tihtinge God forlætað, God forlæt hí eac to ðam ecan forwyrde. Again, when the glorious Creator made mankind, he gave to Adam and Eve their own choice, whether they, through obedience, would for ever, without death, continue in happiness, with all their offspring, or whether, through disobedience, they would become mortal. But when they transgressed God's command, and obeyed the instruction of the accursed devil, then they became mortal, and guilty through their own choice, they and all their offspring; and although mercy should never after be shown to mankind, more than to the devils, nevertheless, the righteousness would be infinite. But the great mercy of our Lord hath redeemed us through his humanity, if we with all our heart will obey his commandments. Verily those who now, through their own choice, and the devil's instigation, forsake God, God will abandon them also to eternal perdition.
Georne wiste se Ælmihtiga Scyppend, ærðan þe he þa gesceafta gesceope, hwæt toweard wæs. He cuðe gewislice getel ægðer ge gecorenra engla ge gecorenra manna, and eac ðæra modigra gasta and arleasra manna, þe ðurh heora arleasnysse forwurðað; ac he ne forestihte nænne to yfelnysse, forðan þe he sylf is eall gódnyss; ne hé nænne to forwyrde ne gestihte, forðan ðe he is soð líf. He forestihte ða gecorenan to ðam ecan life, forðan ðe he wiste hí swilce towearde, þurh his gife and agene gehyrsumnysse. He nolde forestihtan þa arleasan to his rice, forðan ðe he wiste hí swilce towearde, þurh heora agene forgægednysse and ðwyrnysse. Healdað þis fæste on eowerum heortum, þæt se Ælmihtiga and se Rihtwisa God nænne mann ne neadað to syngigenne, ac he wát swa-ðeah on ǽr hwilce þurh agenne willan syngian willað. Hwí ne sceal he ðonne rihtlice wrecan þæt yfel þæt he onscunað? He lufað ælc gód and rihtwisnysse, forðan ðe he is gecyndelice gód and rihtwis; and he hatað ealle ða ðe unrihtwisnysse wyrcað, and þa fordeð þe leasunge sprecað. Witodlice þa þe on God belyfað, hi sind þurh ðone Halgan Gást gewissode. Nis seo gecyrrednys to Gode of us sylfum, ac of Godes gife, swa swa se apostol cwyð, "Þurh Godes gife ge sind gehealdene on geleafan." The Almighty Father well knew, before he created his creatures, what was to come to pass. He knew with certainty the number both of chosen angels and of chosen men, and also of the haughty spirits and impious men, who through their impiety perish. But he predestined no one to evil, for he himself is all goodness; nor destined he any one to perdition, for he is true life. He predestined the elect for eternal life, because he knew that they would be such, through his grace and their own obedience. He would not predestine the wicked to his kingdom, because he knew that they would be such, through their own transgression and perversity. Hold this fast in your hearts, that the Almighty and the Righteous God compels no man to sin, but he knows, nevertheless, beforehand who will sin through their own will. Why then shall he not justly avenge that evil which he abominates? He loves every good and righteousness, for he is by nature good and righteous; and he hates all those who work unrighteousness, and fordoes those who speak leasing. Verily those who believe in God are directed by the Holy Ghost. The turning to God is not of ourselves, but by God's grace, as the apostle says, "Through God's grace we are held in faith."
Þa ðe ne gelyfað ðurh agenne cyre hí scoriað, na ðurh gewyrd, forðan ðe gewyrd nis nan ðing buton leas wena; ne nan ðing soðlice be gewyrde ne gewyrð, ac ealle ðing þurh Godes dom beoð geendebyrde, seðe cwæð þurh his witegan, "Ic afandige manna heortan, and heora lendena, and ælcum sylle æfter his færelde, and æfter his agenre afundennysse." Ne talige nan man his yfelan dæda to Gode, ac talige ærest to þam deofle, þe mancyn beswác, and to Adámes forgægednysse; ac ðeah swiðost to him sylfum, þæt him yfel gelicað, and ne licað gód. Those who believe not through their own choice perish, not through destiny, for destiny is nothing but a false imagination; for nothing takes place by destiny, but all things are ordered by the doom of God, who said through his prophet, "I try the hearts of men, and their loins, and give to everyone according to his course, and according to his own invention." Let no man ascribe his evil deeds to God, but ascribe them first to the devil, who deceived mankind, and to Adam's transgression; but above all to himself, that evil pleases him and good pleases him not.
Bið þeah gelome ofsprincg forscyldegod þurh forðfædera mándæda, gif he mid yfele him geefenlæhð. Gif ðonne se ofspring rihtwis bið, þonne leofað he on his rihtwisnysse, and nateshwon his yldrena synna ne aberð. Ne sy nán man to ðan arleas þæt hé Adam wyrige oððe Euan, ðe nu on heofenum mid Gode rixiað, ac geearnige swiðor Godes mildheortnysse, swa þæt hé wende his agenne cyre to his Scyppendes gehyrsumnysse and bebodum; forðan þe nan man ne bið gehealden buton þurh gife Hælendes Cristes: þa gife he gearcode and forestihte on ecum ræde ær middangeardes gesetnysse. It often, however, happens that the offspring are condemned through the wicked deeds of their forefathers, if they imitate them in evil. But if the offspring are righteous, then will they live in their righteousness, and will not in the least bear their parents' sins. Let no man be so impious that he curse Adam or Eve, who now reign with God in heaven, but let him rather merit God's mercy, so that he turn his own choice to the obedience and commandments of his Creator; for no man will be saved, but through the grace of Jesus Christ: that grace he prepared and preordained to last for ever, before the foundation of the world.
Mine gebroðra, ge habbað nu gehyred be ðan leasan wenan, þe ydele men gewyrd hatað: uton nu fón on þæs godspelles trahtnunge, þær we hit ær forleton. Þa tungel-witegan eodon into ðæs cildes gesthuse, and hine gemetton mid þære meder. Hí ða mid astrehtum lichaman hi to Criste gebædon, and geopenodon heora hordfatu, and him geoffrodon þryfealde lác, gold, and recels, and myrran. Gold gedafenað cyninge; stór gebyrað to Godes ðenunge; mid myrran man behwyrfð deadra manna líc, þæt hí late rotian. Ðas ðrý tungel-wítegan hí to Criste gebǽdon, and him getacnigendlice lac offrodon. Þæt gold getacnode þæt he is soð Cyning. Se stór þæt he is soð God. Seo myrre þæt he wæs ða deadlic; ac he þurhwunað nu undeadlic on ecnysse. My brothers, ye have now heard concerning the false imagination, which vain men call destiny: let us now resume the exposition of the gospel, where we previously left it. The astrologers went into the child's inn, and found him with his mother. They then, with outstretched bodies, worshipped Christ, and opened their coffers, and offered to him threefold gifts, gold, and frankincense, and myrrh. Gold befits a king; frankincense belongs to God's service; with myrrh the corpses of the dead are prepared that they may not soon rot. These three astrologers worshipped Christ, and offered to him significant gifts. The gold betokened that he is a true King. The frankincense that he is true God. The myrrh that he was then mortal; but he now continues immortal to eternity.
Sume gedwolmen wæron þe gelyfdon þæt hé God wære, ac hi nateshwón ne gelyfdon þæt hé æghwær rixode: hi offrodon Criste gastlice recels, and noldon him gold offrian. Eft wæron oðre gedwolmen ðe gelyfdon þæt he soð Cyning wære, ac hi wiðsocon þæt he God wære: ðas, buton twyn, him offrodon gold, and noldon offrian recels. Sume gedwolan andetton þæt he soð God wære and soð Cyning, and wiðsocon þæt hé deadlic flæsc underfenge: þas witodlice him brohton gold and stór, and noldon bringan myrran þære onfangenre deadlicnysse. There were some heretics who believed that he was God, but they in no wise believed that he anywhere reigned: they offered frankincense to Christ spiritually, and would not offer him gold. Again, there were other heretics who believed that he was a true King, but they denied that he was God: these, without doubt, offered gold to him, and would not offer frankincense. Some heretics acknowledged that he was true God and true King, and denied that he assumed mortal flesh: these brought him gold and frankincense, and would not bring the myrrh of the assumed mortality.
Mine gebroðra, uton we geoffrian urum Drihtne gold, þæt we andettan þæt hé soð Cyning sy, and æghwær rixige. Uton him offrian stór, þæt we gelyfon þæt hé ǽfre God wæs, seðe on þære tide man æteowde. Uton him bringan myrran, þæt we gelyfan þæt he wæs deadlic on urum flæsce, seðe is unðrowigendlic on his godcundnysse. He wæs deadlic on menniscnysse ær his ðrowunge, ac he bið heonon-forð undeadlic, swa swa we ealle beoð æfter ðam gemænelicum æriste. My brothers, let us offer to our Lord gold in acknowledgment that he is a true King, and rules everywhere. Let us offer to him frankincense, because we believe that he ever was God, who at that time appeared man. Let us bring him myrrh, because we believe that he was mortal in our flesh, who is impassible in his divine nature. He was mortal in human nature before his passion, but he is henceforth immortal, as we all shall be after the universal resurrection.
We habbað gesǽd embe ðas þryfealdan lac, hú hí to Criste belimpað: we willað eac secgan hú hí to ús belimpað æfter ðeawlicum andgite. Mid golde witodlice bið wisdom getácnod, swa swa Salomon cwæð, "Gewilnigendlic gold-hord lið on ðæs witan muðe." Mid store bið geswutelod halig gebed, be ðam sang se sealm-scop, "Drihten, sy min gebed asend swa swa byrnende stór on ðinre gesihðe." Þurh myrran is gehíwod cwelmbærnys ures flæsces; be ðam cweð seo halige gelaðung, "Mine handa drypton myrran." Þam acennedan Cyninge we bringað gold, gif we on his gesihðe mid beorhtnysse þæs upplican wisdomes scinende beoð. Stór we him bringað, gif we ure geðohtas ðurh gecnyrdnysse haligra gebeda on weofode ure heortan onǽlað, þæt we magon hwæthwega wynsumlice ðurh heofenlice gewilnunge stincan. Myrran we him offriað, gif we ða flæsclican lustas þurh forhæfednysse cwylmiað. Myrra deð, swa we ær cwædon, þæt þæt deade flæsc eaðelice ne rotað. Witodlice þæt deade flæsc rotað leahtorlice, þonne se deadlica lichama ðeowað þære flowendan galnysse, swa swa se wítega be sumum cwæð, "Ða nytenu forrotedon on heora meoxe." Þonne forrotiað þa nytenu on heora meoxe, þonne flæsclice men on stence heora galnysse geendiað heora dagas. Ac gif we ða myrran Gode gastlice geoffriað, þonne bið ure deadlica lichama fram galnysse stencum ðurh forhæfednysse gehealden. We have said concerning these threefold gifts, how they apply to Christ: we wish also to say how they, in a moral sense, apply to us. By gold is wisdom betokened, as Solomon said, "A desirable gold-treasure lieth in the wise man's mouth." With frankincense is manifested holy prayer, concerning which the psalmist sang, "Lord, be my prayer sent forth like burning frankincense in thy sight." By myrrh is typified the mortality of our flesh, concerning which the holy congregation says, "My hands dropt myrrh." To the born King we bring gold, if we are shining in his sight with the brightness of heavenly wisdom. Frankincense we bring him, if we, by diligence of holy prayers, kindle our thoughts on the altar of our heart, so that we may, through heavenly desire, give forth a sweetish savour. Myrrh we offer him, if through continence we quell the lusts of the flesh. Myrrh, as we have before said, acts so that dead flesh does not easily rot. Verily the dead flesh rots flagitiously, when the mortal body is subservient to overflowing lust, as the prophet said by one, "The beasts rotted in their dung." Then the beasts rot in their dung, when fleshly men end their days in the stench of their lust. But if we offer myrrh to God spiritually, then will our mortal body be preserved through continence from the stenches of lust.
Sum ðing miccles gebícnodon þa tungel-witegan us mid þam þæt hi ðurh oðerne weg to heora earde gecyrdon. Ure eard soðlice is neorxna-wang, to ðam we ne magon gecyrran þæs weges ðe we comon. Se frumsceapena man and eall his ofspring wearð adræfed of neorxena-wanges myrhðe, þurh ungehyrsumnysse, and for ðigene þæs forbodenan bigleofan, and ðurh modignysse, ðaða he wolde beon betera ðonne hine se Ælmihtiga Scyppend gesceop. Ac us is micel neod þæt we ðurh oðerne weg þone swicolan deofol forbugan, þæt we moton gesæliglice to urum eðele becuman, þe we to gesceapene wæron. The astrologers pointed out to us something great by returning another way to their country. For our country is Paradise, to which we cannot return by the way we came. The first-created man and all his offspring were driven from the joy of Paradise, through disobedience, and for eating the forbidden food, and through pride, when he would be better than the Almighty Creator had created him. But it is greatly needful to us that we should, by another way, avoid the treacherous devil, that we may happily come to our country, for which we were created.
We sceolon þurh gehyrsumnysse, and forhæfednysse, and eadmodnysse, ánmodlice to urum eðele stæppan, and mid halgum mægnum ðone eard ofgan, þe we ðurh leahtras forluron. Rihtlice wæs se swicola Herodes fram þam tungel-witegum bepæht, and he to Criste ne becom, forðan ðe hé mid facenfullum mode hine sohte. He getacnode þa leasan licceteras, ðe mid híwunge God secað, and næfre ne gemetað. He is to secenne mid soðfæstre heortan, and anrædum mode, seðe leofað and rixað mid Fæder and Halgum Gaste, on ealra worulda woruld. Amen. We should, by obedience, and continence, and humility, unanimously proceed to our home, and with holy virtues require the country, which we lost through sins. Rightly was the treacherous Herod deceived by the astrologers, and came not to Christ; because he sought him with a guileful purpose. He betokened the false hypocrites, who in outward show seek God, and never find him. He is to be sought with a true heart, and steadfast mind, who liveth and ruleth with the Father and the Holy Ghost, for ever and ever. Amen.
DOM. III. POST EPIPHANIA DOMINI. THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.
Cum descendisset Iesus de monte secute sunt eum turbe multe: et reliqua. Cum descendisset Jesus de monte secutæ sunt eum turbæ multæ: et reliqua.
Matheus, se eadiga Godspellere awrát on þissere godspellican rædinge, þæt "se Hælend niðer-eode of anre dune, and him filigde micel menigu. Efne ða com sum hreoflig mann, and aleat wið þæs Hælendes, þus cweðende, Drihten, gif þu wilt, þu miht me geclænsian. Se Hælend astrehte his hand, and hine hrepode, and cwæð, Ic wylle; and sy ðu geclænsod. Þa sona wearð his hreofla eal geclænsod, and he wæs gehæled. Ða cwæð se Hælend him to, Warna þæt þu hit nanum menn ne secge; ac far to Godes temple, and geswutela ðe sylfne ðam sacerde, and geoffra ðine lác, swá swá Moyses bebead him on gewitnysse." Matthew, the blessed Evangelist, wrote in this evangelical lecture, that "Jesus came down from a mountain, and a great multitude followed him. Behold, there came a leprous man, and fell down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand, and touched him, and said, I will; and be thou cleansed. Then immediately was his leprosy all cleansed, and he was healed. Then said Jesus to him, Take care that thou say it to no man; but go to God's temple, and show thyself to the priest, and offer thy gift, as Moses commanded for a witness to them."
Se láreow Hægmon cweð on ðissere trahtnunge þæt seo dún þe se Hælend of-astah getacnode heofenan rice, of ðam niðer-astah se Ælmihtiga Godes Sunu, ðaða he underfeng ure gecynd, and to menniscum men geflæschamod wearð, to ðy þæt he mancynn fram deofles anwealde alysde. He wæs ungesewenlic and unðrowigendlic on his gecynde; þa wearð he gesewenlic on urum gecynde, and þrowigendlic. Seo micele menigu ðe him filigde getacnode ða geleaffullan cristenan, þe mid heora þeawa stæpum Drihtne filiað. Witodlice we folgiað Cristes fotswaðum, gif we his gebisnungum mid godum weorcum geefenlæcað. "Efne ða com sum hreoflig man, and aleat wið þæs Hælendes, þus cweðende, Drihten, gif þu wilt, ðu miht me geclænsian. Se Hælend astrehte his hand, and hine hrepode, and cwæð, Ic wille; and sy ðu geclænsod. Þa sona wearð his hreofla eal geclænsod, and he wæs gehæled." The doctor Haymo says in exposition of this, that the mountain from which Jesus descended betokened the kingdom of heaven, from which the Almighty Son of God came down, when he assumed our nature, and became incarnate as a human being, in order that he might redeem mankind from the power of the devil. He was invisible and impassible in his nature; then he became visible in our nature, and passible. The great multitude which followed him betokened those faithful christians, who follow the Lord with the steps of their moral virtues. Verily we follow Christ's foot-traces, if, with good works, we imitate his examples. "Behold, there came a leprous man, and fell down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand, and touched him, and said, I will; and be thou cleansed. Then immediately was his leprosy all cleansed, and he was healed."
On ðissere dæde is geswutelod Godes miht, and his eadmodnys. Moyses ǽ forbead to hrepenne ænigne hreoflan, ac se eadmoda Crist nolde hine forseon, þeah ðe he atelic wære, and eac geswutelode þæt hé wæs Hlaford þære ealdan ǽ, and na ðeow. Mihtiglice he mihte mid his worde hine gehælan, buton hrepunge; ac he geswutelode þæt his hrepung is swiðe halwende geleaffullum. Geleafful wæs se hreoflia, ðaða he cwæð, "Drihten, gif þu wilt, ðu miht me geclænsian." Se Hælend andwyrde, "Ic wylle; and þu beo geclænsod." Godes hæs soðlice is weorc, swa swa se sealm-wyrhta cwæð, "He hit gecwæð, and þa gesceafta wæron geworhte. He bebead, and hí wæron gesceapene." In this deed is manifested God's might, and his humility. The law of Moses forbade to touch any leper, but the humble Christ would not despise him, though he was loathsome; and also manifested that he was lord of the old law, and not its slave. In his might he could have healed him with his word, without touching; but he manifested that his touch is very salutary to believers. The leper was a believer, when he cried, "Lord, if thou wilt, thou canst cleanse me." Jesus answered, "I will; and be thou cleansed." Verily God's behest is act, as the psalmist said, "He said it, and creatures were made. He commanded, and they were created."
On gastlicum andgite getacnode þes hreoflia man eal mancyn, þe wæs atelice hreoflig, mid mislicum leahtrum on þam inran menn; ac hit gebeah to Cristes geleafan, and gleawlice undergeat þæt hit ne mihte þære sawle clænsunge onfon, buton þurh Drihten, þe nane synne ne worhte, ne nan facn næs on his muðe gemet. Laðlic bið þæs hreoflian lic mid menigfealdum springum and geswelle, and mid mislicum fagnyssum; ac se inra mann, þæt is seo sawul, bið micele atelicor, gif heo mid mislicum leahtrum begripen bið. We sceolon rihtlice gelyfan on Crist, þæt he ure sawle fram synna fagnyssum gehælan mæge; and we sceolon anrædlice his willan to ðære fremminge biddan. His hand getacnað his mihte and his flæsclicnysse. Swa swa Crist mid his handa hrepunge þone hreoflian gehælde, swa eac he alysde us fram ure sawla synnum ðurh anfenge ures flæsces; swa swa se witega Isaias cwæð, "Soðlice he sylf ætbræd ure adlunga, and ure sarnyssa he sylf abær." In a spiritual sense this leper betokened all mankind, which was foully leprous with divers sins in the inward man; but it inclined to the belief of Christ, and wisely conceived that it could not receive a cleansing of the soul, save through the Lord, who wrought no sin, nor was any guile found in his mouth. Loathsome is the body of the leper with many ulcers and tumours, and with divers scabs; but the inward man, that is the soul, is much more loathsome, if it be seized with divers sins. We should rightly believe in Christ, that he may heal our soul from the ulcers of sins; and we should steadfastly implore his will to that fulfilment. His hand betokens his might and his incarnation. As Christ by the touch of his hands healed the leper, so also he redeemed us from the sins of our souls by the assumption of our flesh; as the prophet Isaiah said, "Verily he took away our diseases, and our pains he himself bare."
Mid þam ðe he forbead þam gehæledum hreoflian þæt he hit nanum men ne cydde, mid þam he sealde us bysne þæt we ne sceolon na wídmærsian ure wel-dæda, ac we sceolon onscunian, mid inweardre heortan, þone ydelan gylp, gif we hwæt lytles to góde gedoð. Witodlice ne bið us mid nanum oðrum edleane forgolden, gif we goód for gylpe doð, buton mid helle susle; forðan ðe gilp is an heofod-leahter. When he forbade the healed leper not to make it known to any man, he thereby gave us an example that we should not publish our good deeds, but we should shun, with inward heart, vain pride, if we do some little good. Verily we shall be requited with no other reward, if we do good for pride, than with hell-torment; because pride is a deadly sin.
Seo ealde ǽ bebead þæt gehwilc hreoflig man gecome to þam sacerde, and se sacerd sceolde hine fram mannum ascirian, gif hé soðlice hreoflig wære. Gif he nære swutelice hreoflig, wære ðonne be his dome clæne geteald. Gif se sacerd hine hreofligne tealde, and Godes miht hine syððan gehælde, þonne sceolde he mid lace his clænsunge Gode ðancian. Swa sceal eac se ðe mid heafod-leahtrum wiðinnan hreoflig bið cuman to Godes sacerde, and geopenian his digelnysse ðam gastlican læce, and be his ræde and fultume his sawle wunda dædbetende gelacnian. Sume men wenað þæt him genihtsumige to fulfremedum læcedome, gif hí heora synna mid onbryrdre heortan Gode ánum andettað, and ne ðurfon nanum sacerde geandettan, gif hí yfeles geswicað: ac gif heora wena soð wære, ðonne nolde Drihten asendan þone ðe he sylf gehælde to þam sacerde mid ænigre lace. For ðære ylcan gebisnunge eac hé asende Paulum, þone ðe he sylf of heofenum gespræc, to ðam sacerde Annanian, þus cweðende, "Ga inn to ðære ceastre, and ðær þe bið gesæd hwæt þe gedafenað to dónne." The old law commanded that every leper should go to the priest, and that the priest should separate him from men, if he really were leprous. If he were not manifestly leprous, he should then, by his judgement, be accounted clean. If the priest accounted him leprous, and God's might afterwards healed him, that he should then, with a gift, thank God for his cleansing. So also should he, who is leprous within with deadly sins, go to God's priest, and open his secret to the ghostly leech, and, by his counsel and aid, heal by penance the wounds of his soul. Some men imagine that it will suffice for a complete cure, if, with compunction of heart, they confess their sins to God alone, and that they need not confess to any priest, if they cease from evil: but if their opinion were true, the Lord would not have sent him, whom he himself had healed, with any gift to the priest. For the same example he also sent Paul, whom he himself had spoken to from heaven, to the priest Ananias, thus saying, "Go into the city, and there shall be told thee what it befitteth thee to do."
Ne gedyde se sacerd þone man hreofligne oððe unhreofligne, ac hé démde þæt he sceolde beon ascyred fram manna neawiste, gif his hreofla wyrsigende wære; oððe betwux mannum wunian, gif his hreofla godigende wære. Swa sceal don se gastlica sacerd: he sceal gerihtlæcan Godes folc, and ðone ascyrian, and amánsumian fram cristenum mannum, þe swa hreoflig bið on mánfullum ðeawum þæt he oðre mid his yfelnysse besmit; be ðam cwæð se apostol Paulus, "Afyrsiað þone yfelan fram eow, ðylǽs ðe an wannhal scep ealle ða eowde besmite." Gif his hreofla bið godigende, þæt is gif he yfeles geswicð, and his ðeawas ðurh Godes ege gerihtlæcð, he hæbbe wununge betwux cristenum mannum, oð þæt he full hal sy on his drohtnungum. The priest made not the man leprous or unleprous, but he judged that he should be separated from the society of men, if his leprosy were growing worse, or should continue among men, if his leprosy were growing better. So should the ghostly priest do: he should cure God's people, and separate, and excommunicate from christian men him who is so leprous with sinful practices that he infects others with his wickedness; concerning which the apostle Paul said, "Remove the evil man from you, lest one unsound sheep infect all the flock." If his leprosy be amending, that is, if he cease from evil, and, through dread of God, correct his ways, let him have a dwelling among christian men, until he be full sound in his conditions.
Se godspellere cwæð, þæt "Drihten ferde æfter ðisum to anre byrig þe is geháten Capharnaum; þa genealæhte him to sum hundredes ealdor, biddende and cweðende, Drihten, min cniht lið æt hám bedreda, and is yfele geðreatod. Drihten him andwyrde, Ic cume and hine gehæle. Þa andwyrde se hundredes ealdor, and cwæð, Drihten, ne eom ic wyrðe þæt þu innfare under minum hrofe; ac cweð þin word, and min cniht bið gehæled. Ic eom án man geset under anwealde, hæbbende under me cempan; and ic cweðe to ðisum, Far ðu, and he færð; to oðrum, Cum ðu, and he cymð; to minum ðeowan, Do ðis, and he deð. Þa wundrode se Hælend, ðaða hé ðis gehyrde, and cwæð to ðære fyligendan menigu, Soð ic eow secge, ne gemette ic swa micelne geleafan on Israhela ðeode. Ic secge eow to soðum, þæt manega cumað fram east-dæle and west-dæle, and gerestað hí mid Abrahame ðam heahfædere, and Isaáce, and Iacobe, on heofenan rice. Þa rícan bearn beoð aworpene into ðam yttrum þeostrum, þær bið wóp and toða gebitt. Ða cwæð eft se Hælend to þam hundredes ealdre, Far ðe hám, and getimige ðe swa swa ðu gelyfdest. And se cniht wearð gehæled of ðære tide." The evangelist said, that "After this the Lord went to a city which is called Capernaum; then a certain centurion approached him, praying and saying, Lord, my servant lieth at home bedridden, and is grievously tormented. The Lord answered him, I will come and heal him. Then the centurion answered, and said, Lord, I am not worthy that thou shouldst enter under my roof; but say thy word, and my servant shall be healed. I am a man placed under authority, having soldiers under me; and I say to this, Go thou, and he goeth; to another, Come thou, and he cometh; to my servant, Do this, and he doeth. Then Jesus, when he heard this, wondered, and said to the multitude following, Verily I say unto you, I have not found so great faith in the people of Israel. I say to you in sooth, that many shall come from the east and the west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in the kingdom of heaven. The rich children shall be cast into utter darkness, there shall be weeping and gnashing of teeth. Then again said Jesus to the centurion, Go home, and betide thee as thou hast believed. And the servant was healed from that hour."
Þes hundredes ealdor genealæhte ðam Hælende na healfunga, ac fulfremedlice. He genealæhte mid micclum geleafan, and mid soðre eadmodnysse, and snotornysse, and soðre lufe. Micelne geleafan he hæfde, þaþa he cwæð, "Drihten, cweð þin word, and min cniht bið hal." Soðlice he geswutelode micele eadmodnysse, mid þam ðe he cwæð, "Drihten, ne eom ic wyrðe þæt þu innfare under mine ðecene." He hæfde micele snotornysse, þaþa hé understód þæt Crist is æghwær andweard þurh godcundnysse, seðe lichamlice betwux mannum gesewenlic eode. Næs he bedæled þære soðan lufe, ðaða he bæd Drihten for his ðeowan hæle. Manega oðre men bædon Drihten, sume for heora agenre hæle, sume for heora bearna, sume for leofra freonda; ac ðes ðegen bæd for his þeowan hælðe mid soðre lufe; forðan ðe heo ne toscǽt nænne be mæglicere sibbe. Drihten geseah ðises ðegenes menigfealdan godnysse, and cwæð, "Ic cume, and ðinne cniht gehæle." The centurion approached Jesus not by halves, but fully. He approached with great faith, and with true humility, and wisdom, and true love. Great faith he had, when he said, "Lord, say thy word, and my servant shall be healed." But he manifested great humility, when he said, "Lord, I am not worthy that thou shouldst enter under my roof." He had great wisdom, when he understood that Christ is everywhere present, through his divine nature, who went bodily visible among men. He was not void of true love, when he besought the Lord for the health of his servant. Many other men besought the Lord, some for their own health, some for their children's, some for their dear friends'; but this officer prayed with true love for the health of his servant, for that makes no distinction with regard to family relationship. The Lord saw the manifold goodness of this officer, and said, "I will come and heal thy servant."
Iohannes se Godspellere awrát, þæt "Sum under-cyning com to Criste, and hine bæd þæt he hám mid him siðode, and his sunu gehælde; forðan þe hé læig æt forðsiðe. Þa cwæð se Hælend to ðam under-cyninge, Gewénd þe hám, þin sunu leofað. He gelyfde þæs Hælendes spræce, and hám siðode. Ða comon his ðegnas him togeanes, and cyddon þæt his sunu gesund wære. He ða befrán on hwilcere tide he gewyrpte. Hí sædon, Gyrstan-dæg ofer midne dæg hine forlét se fefor. Þa oncneow se fæder þæt hit wæs seo tíd on ðære ðe se Hælend him to cwæð, Far ðe hám, þin sunu leofað. Se cyning gelyfde ða on God, and eal his hired." John the Evangelist wrote that "An under-king came to Christ, and besought him that he would go home with him and heal his son; for he lay at the point of death. Then said Jesus to the under-king, Return home, thy son liveth. He believed the speech of Jesus, and went home. Then came his servants towards him, and informed him that his son was well. He then inquired at what hour he recovered. They said, Yesterday, after mid-day, the fever left him. Then the father knew that it was the hour at which Jesus said to him, Go home, thy son liveth. The king then believed in God, and all his family."
Drihten nolde gelaðod lichamlice siðian to þæs cyninges untruman bearne, ac únandweard mid his worde hine gehælde; and he wæs gearo ungelaðod to siðigenne lichamlice mid þam hundredes ealdre. Wel wát gehwá þæt cyning hæfð maran mihte þonne ænig hundredes ealdor, ac se Ælmihtiga Godes Sunu geswutelode mid þære dæde þæt we ne sceolon ða rícan, for heora riccetere wurðian, ac for menniscum gecynde; ne we ne sceolon ða wánnspedigan for heora hafenleaste forseon; ac we sceolon Godes anlicnysse on him wurðian. Se eadmoda Godes Sunu wæs gearo to geneosigenne þone ðeowan mid his andwerdnysse, and he gehælde þone æðeling mid hæse; be ðam cwæð se witega, "Se healica Drihten sceawað þa eadmodan, and þa modigan feorran oncnæwð." The Lord would not, invited, go bodily to the king's sick son, but absent healed him by his word; and he was ready, uninvited, to go bodily with the centurion. Everyone well knows that a king has greater power than any centurion, but the Almighty Son of God manifested by that deed, that we should not honour the rich for their riches, but for human nature; nor should we despise the indigent for their indigence; but that we should honour God's image in them. The humble Son of God was ready to visit the servant by his presence, and he healed the prince with his behest; on which the prophet said, "The Lord supreme beholdeth the humble, and knoweth the proud from afar."
Drihten wundrode þæs hundredes ealdres geleafan, na swilce he hine ær ne cuðe, seðe ealle ðing wát, ac he geswutelode mannum his geleafan mid herunge þam þe he wundorlic wæs. Hwanon com se geleafa þam þegene buton of Cristes gife, seðe hine syððan þisum wordum herede? "Soð ic eow secge, na gemette ic swa micelne geleafan on Israhela ðeode." Næs ðis gecweden be ðam heahfæderum oððe wítegum, ac be ðam andwerdan folce, ðe ða-gyt næron swa miccles geleafan. The Lord wondered at the centurion's faith, not because he knew it not before, who knows all things, but he to whom he was wonderful manifested to men his faith with praise. Whence came the officer's faith but of Christ's gift, who afterwards praised him in these words? "Verily I say unto you, I have not found so great faith in the people of Israel." This was not said of the patriarchs or prophets, but of the present people, who were not yet of so great faith.
Maria and Martha wæron twa geswystru swiðe on God belyfede: hí cwædon to Criste, "Drihten, gif ðu her andwerd wære, nære ure broðer forðfaren." Þes ðegen cwæð to Criste, "Cweð þin word, and min cniht bið hal. Ic eom man under anwealde gesett, hæbbende under me cempan; and ic secge ðisum, Far ðú, and he færð; to oðrum, Cum ðu, and he cymð; to minum þeowan, Do þis, and he deð. Hu miccle swiðor miht ðu, þe Ælmihtig God eart, þurh ðine hæse gefremman swa hwæt swa ðu wilt!" Drihten cwæð, "Ic secge eow to soðan, þæt manega cumað fram east-dæle and west-dæle, and gerestað hí mid Abrahame þam heahfædere, and Isaáce, and Iacobe, on heofenan rice." Þas word sind lustbære to gehyrenne, and hí micclum ure mod gladiað, þæt manega cumað fram east-dæle middangeardes, and fram west-dæle, to heofenan rice, and mid þam heahfæderum on ecere myrhðe rixiað. Mary and Martha were two sisters of great faith in God: they said to Christ, "Lord, if thou hadst been present, our brother would not have died." This officer said to Christ, "Say thy word, and my servant shall be whole. I am a man placed under authority, having soldiers under me; and I say to this, Go thou, and he goeth; to another, Come thou, and he cometh; to my servant, Do this, and he doeth. How much more canst thou, who art Almighty God, through thy behest, execute whatsoever thou wilt!" The Lord said, "I say to you in sooth, that many shall come from the east and the west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in the kingdom of heaven." These words are pleasant to hear, and they greatly gladden our minds, that many shall come from the east part of the world, and from the west part, to the kingdom of heaven, and rule with the patriarchs in everlasting joy.
Þurh ða twegen dælas, east-dæl and west-dæl, sind getacnode ða feower hwemmas ealles middangeardes, of þam beoð gegaderode Godes gecorenan of ælcere mægðe to þæra heahfædera wununge, and ealra halgena. Þurh east-dæl magon beon getacnode þa ðe on geogoðe to Gode bugað; forðan ðe on east-dæle is þæs dæges angin. Þurh west-dæl sind getacnode þa ðe on ylde to Godes ðeowdome gecyrrað; forðan ðe on west-dæle geendað se dæg. By the two parts, the east and the west, are betokened the four corners of the whole world, from which God's chosen shall be gathered from every people to the dwelling of the patriarchs and of all the saints. By the east part may be betokened those who in youth incline to God; because in the east part is the day's beginning. By the west part are betokened those who in age turn to God's service; because in the west part the day ends.
Ðes æfterfiligenda cwyde is swiðe egefull, "Þa rícan bearn beoð awórpene into ðam yttrum ðeostrum, þær bið wóp and toða gebitt." Ða rican bearn sind þa Iudeiscan, on ðam rixode God ðurh ða ealdan ǽ; ac hí awurpon Crist, and his lare forsawon; and hé awyrpð hí on ða yttran þeostru, ðær bið wóp and toða gebitt. Fela riccra manna geðeoð Gode, swa-þeah, gif hí rihtwise beoð, and mildheorte. Rice man wæs se heahfæder Abraham, and Dauid se mæra cyning, and Zacheus, seðe healfe his æhta þearfum dælde, and mid healfum dæle forgeald be feowerfealdum swa hwæt swa he ær on unriht be anfealdum reafode. Þas rican and heora gelican becumað þurh gode gecyrrednysse to ðam ecan rice, ðe him næfre ne ateorað. The following sentence is very awful, "The rich children shall be cast into utter darkness, there shall be weeping and gnashing of teeth." The rich children are the Jewish, over whom God ruled, by the old law; but they rejected Christ, and despised his doctrine; and he casts them into utter darkness, where there is weeping and gnashing of teeth. Many rich men, however, thrive to God, if they are righteous and merciful. The patriarch Abraham was a rich man, and David the great king, and Zaccheus, who gave half his riches to the poor, and with the half part compensated fourfold for what he had before wrongfully gained. These rich and their like come by good conversion to the everlasting kingdom, which will never fail them.
Ða sind Godes bearn gecigede, þe hine lufiað swiðor þonne þisne middangeard; and ða sind ða rican bearn gecwedene, ðe heora heortan wyrtruman on ðisum andwerdum life plantiað swiðor þonne on Criste: swylce beoð on þeostru aworpene. Þæt godspel cwyð, "On þa yttran þeostru." Ða yttran þeostru sind þæs lichaman blindnyssa wiðutan. Ða inran þeostru sind þæs modes blindnyssa wiðinnan. Se ðe on ðisum andweardum life is wiðinnan ablend, swa þæt he næfð nan andgit ne hóga embe Godes beboda, he bið þonne eft wiðutan ablend, and ælces leohtes bedæled; forðan ðe he ær his lif aspende butan Godes gemynde. Þa earman forscyldegodan cwylmiað on ecum fyre, and swa-ðeah þæt swearte fyr him nane lihtinge ne deð. Wurmas toslitað heora lichaman mid fyrenum toðum, swa swa Crist on his godspelle cwæð, "Þær næfre heora wyrm ne swylt, ne heora fyr ne bið adwæsced." Þær beoð þonne geferlæhte on anre susle, þa þe on life on mándædum geðeodde wæron, swa þæt þa manslagan togædere ecelice on tintregum cwylmiað; and forlígras mid forligrum, gitseras mid gytserum, sceaðan mid sceaðum, ða forsworenan mid forsworenum, on ðam bradan fire, butan ælcere geendunge forwurðað. Þær bið wóp and toða gebitt, forðan ðe ða eagan tyrað on ðam micclum bryne, and ða teð cwaciað eft on swiðlicum cyle. Gif hwam twynige be ðam gemænelicum æriste, þonne understande he þisne drihtenlican cwyde, Þæt þær bið soð ærist, ðær ðær beoð wepende eagan and cearcigende teð. They are called children of God who love him more than this world; and those are called rich children who plant the root of their hearts in this present life more than in Christ: such shall be cast into darkness. The gospel says, "Into utter darkness." Utter darkness is the blindness of the body without. Inward darkness is the darkness of the mind within. He who in this present life is blinded within, so that he has no understanding, nor heed of God's commandments, he will then be blinded without, and deprived of every light; because he had before spent his life without remembrance of God. The miserable guilty ones shall suffer torment in everlasting fire, and yet that swart fire shall give them no light. Worms shall tear their bodies with fiery teeth, as Christ said in his gospel, "There their worm shall never die, nor their fire be quenched." There shall be associated in one torment, those who in life were united in evil deeds, so that murderers shall eternally be tortured together; and adulterers with adulterers, the rapacious with the rapacious, robbers with robbers, perjurers with perjurers, in the broad flame, without any ending, shall perish. There shall be weeping and gnashing of teeth; for their eyes shall be tormented in the great burning, and their teeth shall afterwards quake in the intense cold. If any one doubt of the universal resurrection, let him understand this divine saying, That there shall be a true resurrection, where there shall be weeping eyes and gnashing teeth.
Drihten cwæð to þam hundredes ealdre, "Far ðe hám, and getimige ðe swa swa ðu gelyfdest; and his cniht wearð gehæled of ðære tide." Be ðisum is to understandenne hu micclum þam cristenum men his agen geleafa fremige, þonne oðres mannes swa micclum fremode. Witodlice, for ðæs hundredes ealdres geleafan wearð se bedreda gehæled. Geleafa is ealra mægena fyrmest; buton þam ne mæg nán man Gode lician; and se rihtwisa leofað be his geleafan. Uton gelyfan on þa Halgan Ðrynnysse, and on soðe Annysse, þæt se Ælmihtiga Fæder, and his Sunu, þæt is his wisdom, and se Halga Gast, seðe is heora begra lufu and willa, þæt hí sind þry on hadum and on namum, and án God, on ánre godcundnysse æfre wunigende, butan angynne and ende. Amen. The Lord said to the centurion, "Go home, and betide thee as thou hast believed; and his servant was healed from that hour." By this is to be understood how greatly a christian man's own faith profiteth him, when that of another man profiteth him so greatly. Verily, for the centurion's faith was the bedridden healed. Faith is of all virtues first; without it no man may be pleasing to God; and the righteous lives by his faith. Let us believe in the Holy Trinity, and in true Unity, that the Almighty Father, and his Son, that is his wisdom, and the Holy Ghost who is the love and will of them both, that they are three in person and in name, and one God, in one Godhead ever continuing, without beginning and end. Amen.