The Homilies of the Anglo-Saxon Church Part 4

Abrahames nama waes aet fruman mid fif stafum gecweden, Abram, aet is, 'Healic faeder'; ac G.o.d geyhte his naman mid twam stafum, and gehet hine Abraham, aet is, 'Manegra eoda faeder'; foran e G.o.d cwae, aet he hine gesette manegum eodum to faeder. Sarai waes his wif gehaten, aet is gereht, 'Min ealdor,' ac G.o.d hi het syan Sarra, aet is, 'Ealdor,' aet heo naere synderlice hire hiredes ealdor geciged, ac forrihte 'Ealdor'; aet is to understandenne ealra gelyfedra wifa moder. Hund-teontig geara waes Abraham, and his gebedda hund-nigontig, aeran e him cild gemaene waere. aa him cild com, a com hit mid G.o.des foresceawunge and bletsunge to an swie, aet G.o.d behet eallum mancynne bletsunge urh his cynn. a heold Abrahames cynn symle syan G.o.des wed; and se heretoga Moyses, and eal Israhela maeg ealle hi ymbsnidon heora cild on am eahtoan daege, and him naman gesceopon, o aet Crist on menniscnysse acenned wear, see fulluht astealde, and aere ealdan ? getacnunge to gastlicere sofaestnysse awende.

Wen is aet eower sum nyte hwaet sy ymbsnidennys. G.o.d bebead Abrahame, aet he sceolde and his ofspring his wed healdan; aet sum tacn waere on heora lichaman to geswutelunge aet hi on G.o.d belyfdon, and het aet he name scearpecgedne flint, and forcurfe sumne dael aes felles aet {94} foreweardan his gesceape. And aet tacn waes a swa micel on geleaffullum mannum, swa micel swa nu is aet halige fulluht, buton am anum aet nan man ne mihte G.o.des rice gefaran, aeran e se come e a ealdan ? sette, and eft on his andwerdnysse hi to gastlic.u.m ingum awende: ac gehwylce halgan andbidodon on Abrahames wununge buton tintregum, eah on h.e.l.le-wite, oaet se Alysend com, e one ealdan deofol gewylde, and his gecorenan to heofenan rice gelaedde.

Se ylca Haelend, e nu egefullice and halwendlice clypa on his G.o.dspelle, "Buton gehwa beo ge-edcenned of waetere and of am Halgum Gaste, ne maeg he faran into heofenan rice," se ylca clypode gefyrn urh a ealdan ?, "Swa hwylc hyse-cild swa ne bi ymbsniden on am fylmene his flaesces his sawul losa, foran e he aydlode min wed." is tacen stod on G.o.des folce o aet Crist sylf com, and he sylf waes aere halgan ? undereod e he gesette, aet he a alysde e neadwislice aere ? undereodde waeron. He cwae aet he ne come to y aet he wolde a ealdan ? towurpan, ac gefyllan. a wear he on am eahtoan daege his gebyrd-tide lichamlice ymbsniden, swa swa he sylf aer taehte; and mid am geswutelode aet seo ealde ? waes halig and G.o.d on hire timan, am e hire gehyrsume waeron. Hit waes gewunelic aet a magas sceoldon am cilde naman gescyppan on am eahtoan daege mid aere ymbsnidennysse, ac hi ne dorston naenne oerne naman Criste gescyppan onne se heah-engel him gesette, aeran e he on his modor innoe geeacnod waere, aet is, IESUS, and on urum gereorde, HaeLEND, foran e he gehael his folc fram heora synnum.

Nis nu alyfed cristenum mannum aet hi as ymbsnidennysse lichamlice healdan, ac eah-hwaeere nan man ne bi solice cristen, buton he a ymbsnidennysse on gastlic.u.m eawum gehealde. Hwaet getacna aes fylmenes of-cyrf on am gesceape, buton galnysse wanunge? Eae mihte es cwyde beon laewedum mannum bediglod, naere seo gastlice getacning. Hit inc ungelaeredum mannum dyselig to {96} gehyrenne; ac gif hit him dyslic ince, onne cide he wi G.o.d, e hit gesette, na wi us, e hit secga. Ac wite gehwa to gewissan, buton he his flaesclican l.u.s.tas and galnysse gewanige, aet he ne hylt his cristendom mid rihtum biggenge. Be ysum inge ge habba oft gehyred, ac us is ac.u.mendlicere eower gebelh, onne aes aelmihtigan G.o.des grama, gif we his bebodu forsuwia. Gif ge willa aefter mennisc.u.m gesceade lybban, onne sind ge gastlice ymbsnidene; gif ge onne eowere galnysse undereodde beo, onne beo ge swa se witega cwae, "Se mann aa he on wurmynte waes he hit ne understod; he is fory wimeten stuntum nytenum, and is him gelic geworden."

Fory sealde G.o.d mannum gescead, aet hi sceoldon oncnawan heora Scyppend, and mid biggenge his beboda aet ece lif geearnian. Witodlice se fyrenfulla bi earmra onne aenig nyten, foran e aet nyten naef nane sawle, ne naefre ne ge-edcuca, ne a toweardan wita ne rowa. Ac we e sind to G.o.des anlicnysse gesceapene, and habba unateorigendlice saule, we sceolon of deae arisan, and agyldan G.o.de gescead ealra ura geohta, and worda, and weorca. Ne sceole we fory sinderlice on anum lime beon ymbsnidene, ac we sceolon a fulan galnysse symle wanian, and ure eagan fram yfelre gesihe awendan, and earan from yfelre heorcnunge; urne mu fram leasum spraec.u.m, handa fram mandaedum; ure fotwylmas fram deadbaerum sifaete, ure heortan fram facne. Gif we swa fram leahtrum ymbsnidene beo, onne bi us geset niwe nama; swa swa se witega Isaias cwae, "G.o.d gecig his eowan orum naman."

Eft se ylca witega cwae, "u bist geciged niwum naman, one e G.o.des mu genemnode." Se niwa nama is 'Cristia.n.u.s,' aet is, Cristen. Ealle we sind of Criste cristene gehatene, ac we sceolon one arwurfullan naman mid aeelum eawum geglengan, aet we ne beon lease cristene. Gif we as gastlican ymbsnidennysse on urum eawum healda, onne sind we Abrahames cynnes, aefter soum geleafan; swa swa se eoda lareow Paulus {98} cwae to geleaffullum, "Gif ge sind Cristes, onne sind ge Abrahames s?d, and aefter behate yrfenuman." Petrus eac se apostol tihte geleaffulle wif to eadmodnysse and gemetfaestnysse, us cweende, "Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het, aere dohtra ge sind, wel donde and na ondraedende aenige gedrefednysse."

Se eahtoa daeg, e aet cild on ymbsniden waes, getacnode a eahtoan ylde yssere worulde, on aere we arisa of deae ascyrede fram aelcere brosnunge and gewemmednysse ures lichaman. aet staenene s.e.x, e aet cild ymbsna, getacnode one stan e se apostol cwae, "Se stan solice waes Crist." He cwae waes for aere getacnunge, na for edwiste. urh Cristes geleafan, and hiht, and soe lufe, beo singallice estfulle heortan mid daeghwonlicere ymbsnidenysse afeormode fram leahtrum, and urh his gife onlihte.

We habba oft gehyred aet men hata ysne daeg geares daeg, swylce es daeg fyrmest sy on geares ymbryne; ac we ne gemeta nane geswutelunge on cristenum boc.u.m, hwi es daeg to geares anginne geteald sy. a ealdan Romani, on haeenum dagum, ongunnon aes geares ymbryne on ysum daege; and a Ebreiscan leoda on lenctenlicere emnihte; a Greciscan on sumerlic.u.m sunstede; and a Egyptiscan eoda ongunnon heora geares getel on haerfeste.

Nu ongin ure gerim, aefter Romaniscre gesetnysse, on ysum daege, for nanum G.o.dcundlic.u.m gesceade, ac for am ealdan gewunan. Sume ure ening-bec onginna on Aduentum Domini; nis eah aer fory aes geares ord, ne eac on isum daege nis mid nanum gesceade; eah e ure gerim-bec on issere stowe ge-edlaecon. Rihtlicost bi geuht aet aes geares anginn on am daege sy gehaefd, e se aelmihtiga Scyppend sunnan, and monan, and steorran, and ealra tida anginn gesette; aet is on am daege e aet Ebreisce folc heora geares getel onginna; swa swa se heretoga Moyses on am aelic.u.m boc.u.m awrat.

Witodlice G.o.d cwae to Moysen be am mone, "es mona is mona anginn, and he bi fyrmest on geares {100} monum." Nu heold aet Ebreisce folc one forman geares daeg on lenctenlicere emnihte, foran e on am daege wurdon gearlice tida gesette.

Se eahteteoa daeg aes mones e we hata Martius, one ge hata Hlyda, waes se forma daeg yssere worulde. On am daege worhte G.o.d leoht, and merigen, and aefen. a eodon ry dagas for buton tida gemetum; foran e tunglan naeron gesceapene, aer on am feoran daege. On am feoran daege gesette se aelmihtiga ealle tungla and gearlice tida, and het aet hi w?ron to tacne dagum and gearum. Nu ongynna a Ebreiscan heora geares anginn on am daege e ealle tida gesette waeron, aet is on am feoran daege woruldlicere gesceapenysse; and se lareow Beda tel mid micclum gesceade aet se daeg is XII. K[=L], one daeg we freolsia am halgum were Bened.i.c.k to wurmynte, for his micclum geinc.u.m. Hwaet eac seo eore cy mid hire cium, e onne ge-edcucia, aet se tima is aet rihtlicoste geares anginn, e hi on gesceapene waeron.

Nu wiglia stunte men menigfealde wigelunga on isum daege, mid micclum gedwylde, aefter haeenum gewunan, ongean heora cristendom, swylce hi magon heora lif gelengan, oe heora gesundfulnysse, mid am e hi gremia one aelmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene, aet hi cepa be am monan heora faer, and heora daeda be dagum, and nella heora ing wanian on monan-daeg, for anginne aere wucan; ac se monan-daeg nis na fyrmest daga on aere wucan, ac is se oer. Se sunnan-daeg is fyrmest on gesceapenysse and on endebyrdnysse, and on wurmynte. Secga eac sume gedwaesmenn aet sum orfcyn sy e man bletsigan ne sceole, and cwea aet hi urh bletsunge misfara, and urh wyrigunge geeo, and bruca onne G.o.des gife him on teonan, buton bletsunge, mid deofles awyrigednysse. aelc bletsung is of G.o.de, and wyrigung of deofle. G.o.d gesceop ealle gesceafta, and deofol nane {102} gesceafta scyppan ne maeg, ac he is yfel tihtend, and leas wyrcend, synna ordfruma, and sawla bepaecend.

a gesceafta e sind wyrlice geuhte, hi sind to wrace gesceapene yfel-daedum. Oft halige men wunedon on westene betwux reum wulfum and leonum, betwux eallum deorcynne and wurmcynne, and him nan ing derian ne mihte; ac hi totaeron a hyrnedan naeddran mid heora nacedum handum, and a micclan dracan eaelice acwealdon, buton aelcere dare, urh G.o.des mihte.

Wa am men e bric G.o.des gesceafta, buton his bletsunge, mid deofellic.u.m wiglungum, onne se eoda lareow cwae, Paulus, "Swa hwaet swa ge do on worde, oe on weorce, do symle on Drihtnes naman, ancigende am aelmihtigan Faeder urh his Bearn." Nis aes mannes cristendom naht, e mid deoflic.u.m wiglungum his lif adrih; he is gehiwod to cristenum men, and is earm haeengylda; swa swa se ylca apostol be swylc.u.m cwae, "Ic wene aet ic swunce on ydel, aa ic eow to G.o.de gebigde: nu ge cepa dagas and monas mid ydelum wiglungum."

Is hwaeere aefter gecynde on gesceapennysse aelc lichamlice gesceaft e eore acen fulre and maegenfaestre on fullum monan onne on gewanedum. Swa eac treowa, gif hi beo on fullum monan geheawene, hi beo heardran and langf?rran to getimbrunge, and swiost, gif hi beo unsaepige geworhte. Nis is nan wiglung, ac is gecyndelic incg urh gesceapenysse. Hwaet eac seo s?

wunderlice gewaerlaec aes monan ymbrene; symle hi beo geferan on waestme and on wanunge. And swa swa se mona daeghwonlice feower pricon lator arist, swa eac seo s? symle feower pric.u.m lator fleow.

Uton besettan urne hiht and ure gesaela on aes aelmihtigan Scyppendes foresceawunge, see ealle gesceafta on rim ingum gesette, aet is on gemete, and on getele, and on hefe. Sy him wuldor and lof a on ecnysse.

Amen.

JANUARY I.

THE OCTAVES AND CIRc.u.mCISION OF OUR LORD.

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 circ.u.mcideretur 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 circ.u.mcised, his name was called Jesus, that is _Saviour_, by which name he was called by the angel before he was conceived in the womb."

The patriarch Abraham was the first man circ.u.mcised by G.o.d's command.

Abraham spake with G.o.d, and G.o.d 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 G.o.d of thee and of thy offspring."

Abraham prostrated himself with all his limbs to the earth, and G.o.d 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 circ.u.mcised: be that a sign betwixt me and you. Let every {93} male child, when it is eight nights old, be circ.u.mcised, both the n.o.ble-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 circ.u.mcised, and all his household, and afterwards his son Isaac, on the eighth day from his birth.

Abraham's name was at first spoken with five letters, 'Abram,' that is _High father_; but G.o.d increased his name with two letters, and called him Abraham, that is _Father of many nations_: for G.o.d said that he had appointed him for father of many nations. His wife was called Sarai, which is interpreted, _My chief_; but G.o.d 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 G.o.d's providence and blessing, that G.o.d promised blessing to all mankind through his kin. Then Abraham's kin ever held G.o.d's covenant; and the leader Moses, and all the tribe of Israel, circ.u.mcised 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.

It is probable that some of you know not what circ.u.mcision is. G.o.d 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 G.o.d, and commanded him to take a sharp-edged flint, and cut off a {95} 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 G.o.d'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 h.e.l.l, until the Redeemer came, who overcame the old devil, and led his chosen to the kingdom of heaven.

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 circ.u.mcised in the foreskin of his flesh, his soul shall perish, because he hath disregarded my covenant." This sign stood among G.o.d'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 circ.u.mcised, 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 circ.u.mcision, 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.

It is not now allowed to christian men to observe circ.u.mcision bodily, but, nevertheless, no man is truly a christian, unless he observe circ.u.mcision in spiritual conduct. What does the amputation of the foreskin betoken but decrease of l.u.s.t? 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 {97} to him, let him chide G.o.d, who established it, not us, who say it. But let everyone know for certain, unless he diminish his fleshly l.u.s.ts 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 G.o.d, if we announce not his commandments. If ye will live according to human reason, then are ye spiritually circ.u.mcised; 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."

Therefore has G.o.d 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 G.o.d's likeness, and have an unperishable soul, we shall arise from death, and render to G.o.d an account of all our thoughts, and words, and works. Therefore we should not merely be circ.u.mcised 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 circ.u.mcised from sins, then will a new name be given us, as the prophet Isaiah said, "G.o.d will call his servants by other names." Again, the same prophet said, "Thou shall be called by a new name, which the mouth of G.o.d hath named." That new name is 'Christia.n.u.s,' 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 circ.u.mcision in our morals, then are we of Abraham's kin, in true faith; as the apostle of the gentiles, Paul, said to {99} 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."

The eighth day, on which the child was circ.u.mcised, 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 circ.u.mcised 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 circ.u.mcision, from their sins, and through his grace enlightened.

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 inst.i.tution, 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 G.o.d said to Moses concerning that month, "This month is the beginning of months, and it {101} 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.

The eighteenth day of the month that we call March, which ye call Hlyda, was the first day of this world. On that day G.o.d 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.

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 G.o.d's grace to their injury, without blessing, with the devil's malediction. Every blessing is of G.o.d, and curse of the devil. G.o.d created all creatures, and the devil can create no creatures, for he is an inciter to evil, {103} and worker of falsehood, author of sins, and deceiver of souls.

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 G.o.d's might.

Woe to the man who uses G.o.d'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 pa.s.ses 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 G.o.d, now ye observe days and months with vain auguries."

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.

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.

{104} VIII. I[=D]. JAN.

EPIPHANIA DOMINI.

Men a leofostan, nu for feawum dagum we oferraeddon is G.o.dspel aetforan eow, e belimp to ysses daeges enunge, for gereccednysse aere G.o.dspellican endebyrdnysse; ac we ne hrepodon one traht na swior onne to aes daeges wurmynte belamp: nu wille we eft oferyrnan a ylcan G.o.dspellican endebyrdnysse, and be yssere andweardan freolstide trahtnian.

Matheus se G.o.dspellere cwae, "c.u.m natus esset Iesus in Bethleem Iudae, in diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes, Ubi est qui natus est Rex Iudeorum?" et reliqua. "aa se Haelend acenned waes on aere Iudeiscan Bethleem, on Herodes dagum cyninges, efne a comon fram east-daele middangeardes ry tungel-witegan to aere byrig Hierusalem, us befrinende, Hwaer is Iudeiscra leoda Cyning, see acenned is?" etc.

es daeg is gehaten Epiphania Domini, aet is G.o.des geswutelung-daeg. On ysum daege Crist waes geswutelod am rym cyningum, e fram east-daele middangeardes hine mid rimfealdum lac.u.m gesohton. Eft embe geara ymbrynum he wear on his fulluhte on ysum daege middangearde geswutelod, aa se Halga Gast, on culfran hiwe, uppon him gereste, and aes Faeder stemn of heofenum hlude swegde, us cweende, "es is min leofa Sunu, e me wel lica; gehyra him." Eac on isum daege he awende waeter to aeelum wine, and mid am geswutelode aet he is se soa Scyppend, e a gesceafta awendan mihte. For isum rym ingum is es freols-daeg G.o.des swutelung gecweden. On am forman daege his gebyrd-tide he wear aeteowed rym hyrdum on Iudeisc.u.m earde, urh aes engles bodunge. On am ylc.u.m daege he wear gecydd am rym tungel-witegum on east-daele, urh one beorhtan steorran; ac on ysum daege {106} hi comon mid heora lac.u.m. Hit waes gedafenlic aet se gesceadwisa engel hine cydde am gesceadwisum Iudeisc.u.m, e G.o.des ? cuon, and am haenum, e aes G.o.dcundan gesceades nyston na urh stemne, ac urh tacn waere geswutelod.

a Iudeiscan hyrdas getacnodon a gastlican hyrdas, aet sind a apostolas, e Crist geceas of Iudeisc.u.m folce, us to hyrdum and to lareowum. a tungel-witegan, e waeron on haeenscipe wunigende, haefdon getacnunge ealles haeenes folces, e wurdon to G.o.de gebigede urh aera apostola lare, e waeron Iudeiscre eode. Solice se sealm-sceop awrat be Criste, aet he is se hyrn-stan e gefeg a twegen weallas togaedere, foran e he geeodde his gecorenan of Iudeisc.u.m folce and a geleaffullan of haeenum, swilce twegen wagas to anre gelaunge; be am cwae Paulus se apostol, "Se Haelend bodade on his to-cyme sibbe us e feorran w?ron, and sibbe am e gehende w?ron.

He is ure sibb, see dyde aeger to anum, towurpende a ?rran feondsc.i.p.as on him sylfum." a Iudeiscan e on Crist gelyfdon waeron him gehendor stowlice, and eac urh cye aere ealdan ?: we waeron swie fyrlyne, aeger ge stowlice ge urh uncye; ac he us gegaderode mid anum geleafan to am healic.u.m hyrn-stane, aet is to annysse his gelaunge.

a easternan tungel-witegan gesawon niwne steorran beorhtne, na on heofenum betwux orum tunglum, ac waes angenga betwux heofenum and eoran. a undergeaton hi aet se seldcua tungel gebicnode aes soan Cyninges acennednysse, on am earde e he oferglad; and fori comon to Iudea rice, and one arleasan cyning Herodem mid heora bodunge earle af?rdon; foran e buton tweon seo eorlice arleasnys wear gescynd, aa seo heofenlice healicnyss wear geopenod.

Swutol is aet a tungel-witegan tocneowon Crist sone mann, aa hi befrunon, "Hwaer is se e acenned is?" Hi oncneowon hine sone Cyning, aa hi cwaedon, "Iudea {108} Cyning." Hi hine wurodon sone G.o.d, aa hi cwaedon, "We comon to y aet we us to him gebiddan." Eae mihte G.o.d hi gewissian urh one steorran to aere byrig e aet cild on waes, swa swa he his acennednysse urh aes steorran up-spring geswutelode; ac he wolde aet a Iudeiscan boceras a witegunge be am raeddon, and swa his cenning-stowe geswutelodon, aet hi gehealdene waeron, gif hi woldon mid an tungel-witegum hi to Criste gebiddan: gif hi onne noldon, aet hi wurdon mid aere geswutelunge genierode. a tungel-witegan ferdon and hi gebaedon, and a Iudeiscan boceras baeftan belifon, e a cenning-stowe urh boclic gescead gebicnodon.

Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton am arleasum Iudeisc.u.m anum. Heofonas oncneowon heora Scyppend, aa hi on his acennednysse niwne steorran aeteowdon. S? oncneow aa Crist mid drium fot-wylmum ofer hyre ya mihtelice eode. Sunne oncneow, aa heo on his rowunge hire leoman fram mid-daege o non behydde. Stanas oncneowon, aa hi on his forsie sticmaelum toburston. Seo eore oncneow, aa heo on his aeriste eall byfode. h.e.l.l oncneow, aa heo hire haeftlingas unances forlet.

And eah a heard-heortan Iudei noldon for eallum am tacnum one soan Scyppend tocnawan, e a dumban gesceafta undergeaton, and mid gebicnungum geswutolodon. Naeron hi swa-eah ealle endemes ungeleaffulle, ac of heora cynne waeron aeger ge witegan ge apostolas, and fela usenda gelyfedra manna.

aa a tungel-witegan one cyning gecyrdon, a wear se steorra him ungesewen; and eft, aa hi to am cilde gecyrdon, a gesawon hi eft one steorran, and he a hi gelaedde to am huse, aer he inne wunode. Ne glad he ealne weig him aetforan, ac syan hi comon to Iudeisc.u.m earde, syan he waes heora latteow, o aet he bufan Cristes gesthuse aetstod.

Herodes haefde deofles getacnunge; and se e fram G.o.de {110} bich to deofle he forlyst G.o.des gife, aet is his modes onlihtinge, swa swa a tungel-witegan one steorran forluron, aa hi one rean cyning gecyrdon.

Gif he onne eft one deofol anraedlice forl?t, onne gemet he eft aes halgan Gastes gife, e his heortan onliht, and to Criste gelaet.