Part 11

Nu cwedhadh oft stunte men thaet hi be gewyrde lybban sceolon, swylce God h['i] neadige to yfel-daedum! Ac we wylladh thyssera stuntra manna ydele leasunge adwaescan mid deopnysse godcundra gewrita. Se Aelmihtiga Scyppend gesceop englas thurh his godcundan mihte, and for his micclan rihtwisnysse forgeaf him agenne cyre, thaet h['i] moston {112} dhurhwunian on ecere gesaeldhe dhurh gehyrsumnysse, and mihton eac dha gesaeldha forleosan, na for gewyrde, ac for ungehyrsumnysse. His deope rihtwisnys nolde h['i] neadian to nadhrum, ac forgeaf him agenne cyre; fordhan dhe thaet is rihtwisnys thaet gehwylcum sy his agen cyre gedhafod. Thonne waere seo rihtwisnys aw['ae]ged, gif he h['i] neadunge to his dheowte gebigde, odhdhe gif he h['i] to yfelnysse bescufe. Dha miswendon sume tha englas heora agenne cyre, and thurh modignysse hy sylfe to awyrigedum deoflum geworhton.

Eft dhadha se dhrimwealdenda Scyppend mancyn geworhte, tha forgeaf h['e] Adame and Euan agenne cyre, swa hi, dhurh gehyrsumnysse, ['a] on ecnysse, butan deadhe, on gesaeldhe wunodon, mid eallum heora ofspringe, swa hi, dhurh ungehyrsumnysse, deadlice wurdon. Ac dhatha h['i] Godes bebod forgaegdon, and thaes awyrigedan deofles lare gehyrsumodon, tha wurdon hi deadlice, and forscyldegode thurh agenne cyre, h['i] and eall heora ofspring; and dheah dhe naefre ne wurde sydhdhan mancynne gemiltsod, dhe m['a] dhe dham deoflum is, dheah waere Godes rihtwisnys eallunga untaele. Ac eft seo miccle mildheortnys ures Drihtnes us alysde thurh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumiadh. Witodlice dha dhe nu thurh agenne cyre and deofles tihtinge God forlaetadh, God forlaet h['i] eac to dham ecan forwyrde.

Georne wiste se Aelmihtiga Scyppend, aerdhan the he tha gesceafta gesceope, hwaet toweard waes. He cudhe gewislice getel aegdher ge gecorenra engla ge gecorenra manna, and eac dhaera modigra gasta and arleasra manna, the dhurh heora arleasnysse forwurdhadh; ac he ne forestihte naenne to yfelnysse, fordhan the he sylf is eall g['o]dnyss; ne h['e] naenne to forwyrde ne gestihte, fordhan dhe he is sodh l['i]f. He forestihte dha gecorenan to dham ecan life, fordhan dhe he wiste h['i] swilce towearde, thurh his gife and agene gehyrsumnysse. He nolde forestihtan tha arleasan to his rice, fordhan dhe he wiste h['i] swilce towearde, thurh heora agene forgaegednysse and dhwyrnysse. {114} Healdadh this faeste on eowerum heortum, thaet se Aelmihtiga and se Rihtwisa God naenne mann ne neadadh to syngigenne, ac he w['a]t swa-dheah on ['ae]r hwilce thurh agenne willan syngian willadh. Hw['i] ne sceal he dhonne rihtlice wrecan thaet yfel thaet he onscunadh? He lufadh aelc g['o]d and rihtwisnysse, fordhan dhe he is gecyndelice g['o]d and rihtwis; and he hatadh ealle dha dhe unrihtwisnysse wyrcadh, and tha fordedh the leasunge sprecadh. Witodlice tha the on God belyfadh, hi sind thurh dhone Halgan G['a]st gewissode. Nis seo gecyrrednys to Gode of us sylfum, ac of Godes gife, swa swa se apostol cwydh, "Thurh Godes gife ge sind gehealdene on geleafan."

Tha dhe ne gelyfadh dhurh agenne cyre h['i] scoriadh, na dhurh gewyrd, fordhan dhe gewyrd nis nan dhing buton leas wena; ne nan dhing sodhlice be gewyrde ne gewyrdh, ac ealle dhing thurh Godes dom beodh geendebyrde, sedhe cwaedh thurh his witegan, "Ic afandige manna heortan, and heora lendena, and aelcum sylle aefter his faerelde, and aefter his agenre afundennysse." Ne talige nan man his yfelan daeda to Gode, ac talige aerest to tham deofle, the mancyn besw['a]c, and to Ad['a]mes forgaegednysse; ac dheah swidhost to him sylfum, thaet him yfel gelicadh, and ne licadh g['o]d.

Bidh theah gelome ofsprincg forscyldegod thurh fordhfaedera m['a]ndaeda, gif he mid yfele him geefenlaehdh. Gif dhonne se ofspring rihtwis bidh, thonne leofadh he on his rihtwisnysse, and nateshwon his yldrena synna ne aberdh. Ne sy n['a]n man to dhan arleas thaet h['e] Adam wyrige odhdhe Euan, dhe nu on heofenum mid Gode rixiadh, ac geearnige swidhor Godes mildheortnysse, swa thaet h['e] wende his agenne cyre to his Scyppendes gehyrsumnysse and bebodum; fordhan the nan man ne bidh gehealden buton thurh gife Haelendes Cristes: tha gife he gearcode and forestihte on ecum raede aer middangeardes gesetnysse.

Mine gebrodhra, ge habbadh nu gehyred be dhan leasan wenan, the ydele men gewyrd hatadh: uton nu f['o]n on thaes godspelles trahtnunge, thaer we hit aer forleton. {116} Tha tungel-witegan eodon into dhaes cildes gesthuse, and hine gemetton mid thaere meder. H['i] dha mid astrehtum lichaman hi to Criste gebaedon, and geopenodon heora hordfatu, and him geoffrodon thryfealde l['a]c, gold, and recels, and myrran. Gold gedafenadh cyninge; st['o]r gebyradh to Godes dhenunge; mid myrran man behwyrfdh deadra manna l['i]c, thaet h['i] late rotian. Dhas dhr['y] tungel-w['i]tegan h['i] to Criste geb['ae]don, and him getacnigendlice lac offrodon. Thaet gold getacnode thaet he is sodh Cyning. Se st['o]r thaet he is sodh God. Seo myrre thaet he waes dha deadlic; ac he thurhwunadh nu undeadlic on ecnysse.

Sume gedwolmen waeron the gelyfdon thaet h['e] God waere, ac hi nateshw['o]n ne gelyfdon thaet h['e] aeghwaer rixode: hi offrodon Criste gastlice recels, and noldon him gold offrian. Eft waeron odhre gedwolmen dhe gelyfdon thaet he sodh Cyning waere, ac hi widhsocon thaet he God waere: dhas, buton twyn, him offrodon gold, and noldon offrian recels. Sume gedwolan andetton thaet he sodh God waere and sodh Cyning, and widhsocon thaet h['e] deadlic flaesc underfenge: thas witodlice him brohton gold and st['o]r, and noldon bringan myrran thaere onfangenre deadlicnysse.

Mine gebrodhra, uton we geoffrian urum Drihtne gold, thaet we andettan thaet h['e] sodh Cyning sy, and aeghwaer rixige. Uton him offrian st['o]r, thaet we gelyfon thaet h['e] ['ae]fre God waes, sedhe on thaere tide man aeteowde. Uton him bringan myrran, thaet we gelyfan thaet he waes deadlic on urum flaesce, sedhe is undhrowigendlic on his godcundnysse. He waes deadlic on menniscnysse aer his dhrowunge, ac he bidh heonon-fordh undeadlic, swa swa we ealle beodh aefter dham gemaenelicum aeriste.

We habbadh ges['ae]d embe dhas thryfealdan lac, h['u] h['i] to Criste belimpadh: we willadh eac secgan h['u] h['i] to ['u]s belimpadh aefter dheawlicum andgite. Mid golde witodlice bidh wisdom get['a]cnod, swa swa Salomon cwaedh, "Gewilnigendlic gold-hord lidh on dhaes witan mudhe." Mid store bidh geswutelod halig {118} gebed, be dham sang se sealm-scop, "Drihten, sy min gebed asend swa swa byrnende st['o]r on dhinre gesihdhe." Thurh myrran is geh['i]wod cwelmbaernys ures flaesces; be dham cwedh seo halige geladhung, "Mine handa drypton myrran." Tham acennedan Cyninge we bringadh gold, gif we on his gesihdhe mid beorhtnysse thaes upplican wisdomes scinende beodh. St['o]r we him bringadh, gif we ure gedhohtas dhurh gecnyrdnysse haligra gebeda on weofode ure heortan on['ae]ladh, thaet we magon hwaethwega wynsumlice dhurh heofenlice gewilnunge stincan. Myrran we him offriadh, gif we dha flaesclican lustas thurh forhaefednysse cwylmiadh. Myrra dedh, swa we aer cwaedon, thaet thaet deade flaesc eadhelice ne rotadh. Witodlice thaet deade flaesc rotadh leahtorlice, thonne se deadlica lichama dheowadh thaere flowendan galnysse, swa swa se w['i]tega be sumum cwaedh, "Dha nytenu forrotedon on heora meoxe." Thonne forrotiadh tha nytenu on heora meoxe, thonne flaesclice men on stence heora galnysse geendiadh heora dagas. Ac gif we dha myrran Gode gastlice geoffriadh, thonne bidh ure deadlica lichama fram galnysse stencum dhurh forhaefednysse gehealden.

Sum dhing miccles geb['i]cnodon tha tungel-witegan us mid tham thaet hi dhurh odherne weg to heora earde gecyrdon. Ure eard sodhlice is neorxna-wang, to dham we ne magon gecyrran thaes weges dhe we comon. Se frumsceapena man and eall his ofspring weardh adraefed of neorxena-wanges myrhdhe, thurh ungehyrsumnysse, and for dhigene thaes forbodenan bigleofan, and dhurh modignysse, dhadha he wolde beon betera dhonne hine se Aelmihtiga Scyppend gesceop. Ac us is micel neod thaet we dhurh odherne weg thone swicolan deofol forbugan, thaet we moton gesaeliglice to urum edhele becuman, the we to gesceapene waeron.

We sceolon thurh gehyrsumnysse, and forhaefednysse, and eadmodnysse, ['a]nmodlice to urum edhele staeppan, and mid halgum maegnum dhone eard ofgan, the we dhurh leahtras forluron. Rihtlice waes se swicola Herodes fram tham tungel-witegum bepaeht, and he to Criste ne becom, fordhan dhe h['e] {120} mid facenfullum mode hine sohte. He getacnode tha leasan licceteras, dhe mid h['i]wunge God secadh, and naefre ne gemetadh. He is to secenne mid sodhfaestre heortan, and anraedum mode, sedhe leofadh and rixadh 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, "Cum 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 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 {107} 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.

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.

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 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.

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.

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 God {111} 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.

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.

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 {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 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.

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. {115} 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."

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.

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.

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, 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.

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.

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 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 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.

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.