The Homilies of the Anglo-Saxon Church Part 5

Us is eac to witenne, aet waeron sume gedwolmen e cw?don, aet aelc man beo acenned be steorrena gesetnyssum, and urh heora ymbryna him wyrd gelimpe, and namon to fultume heora gedwylde aet niwe steorra asprang aa Drihten lichamlice acenned wear, and cwaedon aet se steorra his gewyrd waere. Gewite is gedwyld fram geleaffullum heortum, aet aenig gewyrd sy, buton se aelmihtiga Scyppend, see aelc.u.m men foresceawa lif be his geearnungum. Nis se man for steorrum gesceapen, ac a steorran sint mannum to nihtlicere lihtinge gesceapene. aa se steorra glad, and a tungel-witegan gelaedde, and him aes cildes inn gebicnode, a geswutelode he aet he waes Cristes gesceaft, and rihtlice his Scyppende enode: ac he naes his gewyrd. Eft we bidda aet nan geleafful man his geleafan mid isum gedwylde ne befyle.

Witodlice Rebecca, Isaaces wif, acende twegen getwysan, Iacob and Esau, on anre tide, swa aet Iacob heold one yldran broer Esau be am fet on aere cenninge, and hi naeron eah gelice on eawum, ne on lifes geearnungum.

Witodlice aet halige gewrit cwy aet G.o.d lufode Iacob, and hatode Esau; na for gewyrde, ac for mislic.u.m geearnungum. Hit gelimp forwel oft aet on anre tide acen seo cwen and seo wyln, and eah geic se aeeling be his gebyrdum to healic.u.m cynesetle, and aere wylne sunu wuna eal his lif on eowte.

Nu cwea oft stunte men aet hi be gewyrde lybban sceolon, swylce G.o.d hi neadige to yfel-daedum! Ac we wylla yssera stuntra manna ydele leasunge adwaescan mid deopnysse G.o.dcundra gewrita. Se aelmihtiga Scyppend gesceop englas urh his G.o.dcundan mihte, and for his micclan rihtwisnysse forgeaf him agenne cyre, aet hi moston {112} urhwunian on ecere gesaele urh gehyrsumnysse, and mihton eac a gesaela forleosan, na for gewyrde, ac for ungehyrsumnysse. His deope rihtwisnys nolde hi neadian to narum, ac forgeaf him agenne cyre; foran e aet is rihtwisnys aet gehwylc.u.m sy his agen cyre geafod. onne waere seo rihtwisnys aw?ged, gif he hi neadunge to his eowte gebigde, oe gif he hi to yfelnysse bescufe. a miswendon sume a englas heora agenne cyre, and urh modignysse hy sylfe to awyrigedum deoflum geworhton.

Eft aa se rimwealdenda Scyppend mancyn geworhte, a forgeaf he Adame and Euan agenne cyre, swa hi, urh gehyrsumnysse, a on ecnysse, butan deae, on gesaele wunodon, mid eallum heora ofspringe, swa hi, urh ungehyrsumnysse, deadlice wurdon. Ac aa hi G.o.des bebod forgaegdon, and aes awyrigedan deofles lare gehyrsumodon, a wurdon hi deadlice, and forscyldeG.o.de urh agenne cyre, hi and eall heora ofspring; and eah e naefre ne wurde syan mancynne gemiltsod, e ma e am deoflum is, eah waere G.o.des rihtwisnys eallunga untaele. Ac eft seo miccle mildheortnys ures Drihtnes us alysde urh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumia.

Witodlice a e nu urh agenne cyre and deofles tihtinge G.o.d forlaeta, G.o.d forlaet hi eac to am ecan forwyrde.

Georne wiste se aelmihtiga Scyppend, aeran e he a gesceafta gesceope, hwaet toweard waes. He cue gewislice getel aeger ge gecorenra engla ge gecorenra manna, and eac aera modigra gasta and arleasra manna, e urh heora arleasnysse forwura; ac he ne forestihte naenne to yfelnysse, foran e he sylf is eall G.o.dnyss; ne he naenne to forwyrde ne gestihte, foran e he is so lif. He forestihte a gecorenan to am ecan life, foran e he wiste hi swilce towearde, urh his gife and agene gehyrsumnysse. He nolde forestihtan a arleasan to his rice, foran e he wiste hi swilce towearde, urh heora agene forgaegednysse and wyrnysse. {114} Healda is faeste on eowerum heortum, aet se aelmihtiga and se Rihtwisa G.o.d naenne mann ne neada to syngigenne, ac he wat swa-eah on ?r hwilce urh agenne willan syngian willa. Hwi ne sceal he onne rihtlice wrecan aet yfel aet he onscuna? He lufa aelc G.o.d and rihtwisnysse, foran e he is gecyndelice G.o.d and rihtwis; and he hata ealle a e unrihtwisnysse wyrca, and a forde e leasunge spreca. Witodlice a e on G.o.d belyfa, hi sind urh one Halgan Gast gewissode. Nis seo gecyrrednys to G.o.de of us sylfum, ac of G.o.des gife, swa swa se apostol cwy, "urh G.o.des gife ge sind gehealdene on geleafan."

a e ne gelyfa urh agenne cyre hi scoria, na urh gewyrd, foran e gewyrd nis nan ing buton leas wena; ne nan ing solice be gewyrde ne gewyr, ac ealle ing urh G.o.des dom beo geendebyrde, see cwae urh his witegan, "Ic afandige manna heortan, and heora lendena, and aelc.u.m sylle aefter his faerelde, and aefter his agenre afundennysse." Ne talige nan man his yfelan daeda to G.o.de, ac talige aerest to am deofle, e mancyn beswac, and to Adames forgaegednysse; ac eah swiost to him sylfum, aet him yfel gelica, and ne lica G.o.d.

Bi eah gelome ofsprincg forscyldeG.o.d urh forfaedera mandaeda, gif he mid yfele him geefenlaeh. Gif onne se ofspring rihtwis bi, onne leofa he on his rihtwisnysse, and nateshwon his yldrena synna ne aber. Ne sy nan man to an arleas aet he Adam wyrige oe Euan, e nu on heofenum mid G.o.de rixia, ac geearnige swior G.o.des mildheortnysse, swa aet he wende his agenne cyre to his Scyppendes gehyrsumnysse and bebodum; foran e nan man ne bi gehealden buton urh gife Haelendes Cristes: a gife he gearcode and forestihte on ec.u.m raede aer middangeardes gesetnysse.

Mine gebrora, ge habba nu gehyred be an leasan wenan, e ydele men gewyrd hata: uton nu fon on aes G.o.dspelles trahtnunge, aer we hit aer forleton. {116} a tungel-witegan eodon into aes cildes gesthuse, and hine gemetton mid aere meder. Hi a mid astrehtum lichaman hi to Criste gebaedon, and geopenodon heora hordfatu, and him geoffrodon ryfealde lac, gold, and recels, and myrran. Gold gedafena cyninge; stor gebyra to G.o.des enunge; mid myrran man behwyrf deadra manna lic, aet hi late rotian. as r tungel-witegan hi to Criste geb?don, and him getacnigendlice lac offrodon.

aet gold getacnode aet he is so Cyning. Se stor aet he is so G.o.d. Seo myrre aet he waes a deadlic; ac he urhwuna nu undeadlic on ecnysse.

Sume gedwolmen waeron e gelyfdon aet he G.o.d waere, ac hi nateshwon ne gelyfdon aet he aeghwaer rixode: hi offrodon Criste gastlice recels, and noldon him gold offrian. Eft waeron ore gedwolmen e gelyfdon aet he so Cyning waere, ac hi wisocon aet he G.o.d waere: as, buton twyn, him offrodon gold, and noldon offrian recels. Sume gedwolan andetton aet he so G.o.d waere and so Cyning, and wisocon aet he deadlic flaesc underfenge: as witodlice him brohton gold and stor, and noldon bringan myrran aere onfangenre deadlicnysse.

Mine gebrora, uton we geoffrian urum Drihtne gold, aet we andettan aet he so Cyning sy, and aeghwaer rixige. Uton him offrian stor, aet we gelyfon aet he ?fre G.o.d waes, see on aere tide man aeteowde. Uton him bringan myrran, aet we gelyfan aet he waes deadlic on urum flaesce, see is unrowigendlic on his G.o.dcundnysse. He waes deadlic on menniscnysse aer his rowunge, ac he bi heonon-for undeadlic, swa swa we ealle beo aefter am gemaenelic.u.m aeriste.

We habba ges?d embe as ryfealdan lac, hu hi to Criste belimpa: we willa eac secgan hu hi to us belimpa aefter eawlic.u.m andgite. Mid golde witodlice bi wisdom getacnod, swa swa Salomon cwae, "Gewilnigendlic gold-hord li on aes witan mue." Mid store bi geswutelod halig {118} gebed, be am sang se sealm-scop, "Drihten, sy min gebed asend swa swa byrnende stor on inre gesihe." urh myrran is gehiwod cwelmbaernys ures flaesces; be am cwe seo halige gelaung, "Mine handa drypton myrran." am acennedan Cyninge we bringa gold, gif we on his gesihe mid beorhtnysse aes upplican wisdomes scinende beo. Stor we him bringa, gif we ure geohtas urh gecnyrdnysse haligra gebeda on weofode ure heortan on?la, aet we magon hwaethwega wynsumlice urh heofenlice gewilnunge stincan.

Myrran we him offria, gif we a flaesclican l.u.s.tas urh forhaefednysse cwylmia. Myrra de, swa we aer cwaedon, aet aet deade flaesc eaelice ne rota. Witodlice aet deade flaesc rota leahtorlice, onne se deadlica lichama eowa aere flowendan galnysse, swa swa se witega be sumum cwae, "a nytenu forrotedon on heora meoxe." onne forrotia a nytenu on heora meoxe, onne flaesclice men on stence heora galnysse geendia heora dagas.

Ac gif we a myrran G.o.de gastlice geoffria, onne bi ure deadlica lichama fram galnysse stenc.u.m urh forhaefednysse gehealden.

Sum ing miccles gebicnodon a tungel-witegan us mid am aet hi urh oerne weg to heora earde gecyrdon. Ure eard solice is neorxna-w.a.n.g, to am we ne magon gecyrran aes weges e we comon. Se frumsceapena man and eall his ofspring wear adraefed of neorxena-w.a.n.ges myrhe, urh ungehyrsumnysse, and for igene aes forbodenan bigleofan, and urh modignysse, aa he wolde beon betera onne hine se aelmihtiga Scyppend gesceop. Ac us is micel neod aet we urh oerne weg one swicolan deofol forbugan, aet we moton gesaeliglice to urum eele bec.u.man, e we to gesceapene waeron.

We sceolon urh gehyrsumnysse, and forhaefednysse, and eadmodnysse, anmodlice to urum eele staeppan, and mid halgum maegnum one eard ofgan, e we urh leahtras forluron. Rihtlice waes se swicola Herodes fram am tungel-witegum bepaeht, and he to Criste ne becom, foran e he {120} mid facenfullum mode hine sohte. He getacnode a leasan licceteras, e mid hiwunge G.o.d seca, and naefre ne gemeta. He is to secenne mid sofaestre heortan, and anraedum mode, see leofa and rixa mid Faeder and Halgum Gaste, on ealra worulda woruld. Amen.

{105} JANUARY VI.

THE EPIPHANY OF THE LORD.

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.

Matthew the Evangelist said, "c.u.m natus esset Jesus in Bethlehem Judae, in diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes, Ubi est qui natus est Rex Judaeorum?" et reliqua. "When Jesus was born in Bethlehem of Judaea, 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.

This day is called the Epiphany of the Lord, that is the day of G.o.d'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 n.o.ble 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 G.o.d. 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 {107} their offerings. It was fitting that the discreet angel should make him known to those discreet Jews, who knew G.o.d'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.

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 G.o.d 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, abolis.h.i.+ng 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.

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.

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 {109} Juda." They wors.h.i.+pped him as true G.o.d, when they said, "We come that we may adore him." Easily might G.o.d 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 wors.h.i.+p Christ: but if they would not, that they might by that manifestation be condemned. The astrologers went and wors.h.i.+pped, and the Jewish scribes remained behind, who had through book-knowledge pointed out the birth-place.

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 pa.s.sed over its waves. The sun acknowledged him, when at his pa.s.sion 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. h.e.l.l 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.

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.

Herod betokens the devil; and he who inclines from G.o.d {111} to the devil loses G.o.d'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.

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 G.o.d 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.

Now foolish men often say that they must live according to destiny, as if G.o.d 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 {113} 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.

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 G.o.d'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 G.o.d, G.o.d will abandon them also to eternal perdition.

The Almighty Father well knew, before he created his creatures, what was to come to pa.s.s. 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. {115} Hold this fast in your hearts, that the Almighty and the Righteous G.o.d 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 G.o.d are directed by the Holy Ghost.

The turning to G.o.d is not of ourselves, but by G.o.d's grace, as the apostle says, "Through G.o.d's grace we are held in faith."

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 G.o.d, 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 G.o.d, 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.

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 G.o.d in heaven, but let him rather merit G.o.d'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.

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. {117} The astrologers went into the child's inn, and found him with his mother. They then, with outstretched bodies, wors.h.i.+pped Christ, and opened their coffers, and offered to him threefold gifts, gold, and frankincense, and myrrh. Gold befits a king; frankincense belongs to G.o.d's service; with myrrh the corpses of the dead are prepared that they may not soon rot. These three astrologers wors.h.i.+pped Christ, and offered to him significant gifts. The gold betokened that he is a true King. The frankincense that he is true G.o.d. The myrrh that he was then mortal; but he now continues immortal to eternity.

There were some heretics who believed that he was G.o.d, 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 G.o.d: these, without doubt, offered gold to him, and would not offer frankincense. Some heretics acknowledged that he was true G.o.d and true King, and denied that he a.s.sumed mortal flesh: these brought him gold and frankincense, and would not bring the myrrh of the a.s.sumed mortality.

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 G.o.d, who at that time appeared man. Let us bring him myrrh, because we believe that he was mortal in our flesh, who is impa.s.sible in his divine nature. He was mortal in human nature before his pa.s.sion, but he is henceforth immortal, as we all shall be after the universal resurrection.

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, {119} 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 s.h.i.+ning 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 l.u.s.ts 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 l.u.s.t, 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 l.u.s.t. But if we offer myrrh to G.o.d spiritually, then will our mortal body be preserved through continence from the stenches of l.u.s.t.

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 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 {121} purpose. He betokened the false hypocrites, who in outward show seek G.o.d, 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.

DO[=M]. III. POST EPIPHANIA DOMINI.

c.u.m descendisset Iesus de monte secute sunt eum turbe multe: et reliqua.

Matheus, se eadiga G.o.dspellere awrat on issere G.o.dspellican raedinge, aet "se Haelend nier-eode of anre dune, and him filigde micel menigu. Efne a com sum hreoflig mann, and aleat wi aes Haelendes, us cweende, Drihten, gif u wilt, u miht me geclaensian. Se Haelend astrehte his hand, and hine hrepode, and cwae, Ic wylle; and sy u geclaensod. a sona wear his hreofla eal geclaensod, and he waes gehaeled. a cwae se Haelend him to, Warna aet u hit nanum menn ne secge; ac far to G.o.des temple, and geswutela e sylfne am sacerde, and geoffra ine lac, swa swa Moyses bebead him on gewitnysse."

Se lareow Haegmon cwe on issere trahtnunge aet seo dun e se Haelend of-astah getacnode heofenan rice, of am nier-astah se aelmihtiga G.o.des Sunu, aa he underfeng ure gecynd, and to mennisc.u.m men geflaeschamod wear, to y aet he mancynn fram deofles anwealde alysde. He waes ungesewenlic and unrowigendlic on his gecynde; a wear he gesewenlic on urum gecynde, and rowigendlic. Seo micele menigu e him filigde getacnode a geleaffullan cristenan, e mid heora eawa staepum Drihtne filia.

Witodlice we folgia Cristes fotswaum, gif we his gebisnungum mid G.o.dum weorc.u.m geefenlaeca. "Efne a com sum hreoflig man, and aleat wi aes Haelendes, us cweende, Drihten, gif u wilt, u miht me geclaensian. Se Haelend {122} astrehte his hand, and hine hrepode, and cwae, Ic wille; and sy u geclaensod. a sona wear his hreofla eal geclaensod, and he waes gehaeled."

On issere daede is geswutelod G.o.des miht, and his eadmodnys. Moyses ?

forbead to hrepenne aenigne hreoflan, ac se eadmoda Crist nolde hine forseon, eah e he atelic waere, and eac geswutelode aet he waes Hlaford aere ealdan ?, and na eow. Mihtiglice he mihte mid his worde hine gehaelan, buton hrepunge; ac he geswutelode aet his hrepung is swie halwende geleaffullum. Geleafful waes se hreoflia, aa he cwae, "Drihten, gif u wilt, u miht me geclaensian." Se Haelend andwyrde, "Ic wylle; and u beo geclaensod." G.o.des haes solice is weorc, swa swa se sealm-wyrhta cwae, "He hit gecwae, and a gesceafta waeron geworhte. He bebead, and hi waeron gesceapene."

On gastlic.u.m andgite getacnode es hreoflia man eal mancyn, e waes atelice hreoflig, mid mislic.u.m leahtrum on am inran menn; ac hit gebeah to Cristes geleafan, and gleawlice undergeat aet hit ne mihte aere sawle claensunge onfon, buton urh Drihten, e nane synne ne worhte, ne nan facn naes on his mue gemet. Lalic bi aes hreoflian lic mid menigfealdum springum and geswelle, and mid mislic.u.m f.a.gnyssum; ac se inra mann, aet is seo sawul, bi micele atelicor, gif heo mid mislic.u.m leahtrum begripen bi. We sceolon rihtlice gelyfan on Crist, aet he ure sawle fram synna f.a.gnyssum gehaelan maege; and we sceolon anraedlice his willan to aere fremminge biddan. His hand getacna his mihte and his flaesclicnysse. Swa swa Crist mid his handa hrepunge one hreoflian gehaelde, swa eac he alysde us fram ure sawla synnum urh anfenge ures flaesces; swa swa se witega Isaias cwae, "Solice he sylf aetbraed ure adlunga, and ure sarnyssa he sylf abaer."