The Homilies of the Anglo-Saxon Church Part 19

aet halige G.o.dspel us seg, aet "gerefan and synfulle men genealaehton am Haelende, and woldon his lare gehyran. a ceorodon a sunder-halgan and a boceras Iudeiscre eode, foran e se Haelend underfeng a synfullan, and him mid gereordode. a saede se Haelend am Iudeisc.u.m bocerum is bigspel, Hwilc eower haef hund-teontig sceapa:" et reliqua.

as word sind digle, ac se trahtnere Gregorius us geopenode aet gastlice andgit. Mine gebrora a leofostan, ge gehyrdon on yssere G.o.dspellican raedinge, aet a synfullan genealaehton to aes Haelendes spraece, and eac to his gereorde; and a Iudeiscan boceras mid hete aet taeldon: ac heora tal naes na of rihtwisnysse, ac of nie. Hi waeron untrume, eah e hi aes ne gymdon. a wolde se heofenlica laece mid geswaesum bigspelle aet geswell heora heortan welwyllendlice gelacnian, and us cwae, "Hwilc eower haef hund-teontig sceapa, and gif he forlys an aera sceapa, onne forlaet he a nigon and hund-nigontig on westene, and gae secende aet an e him losode?"

Hundfeald getel is fulfremed, and se aelmihtiga haefde hund-teontig sceapa, aa engla werod and mancynn waeron his aehta: ac him losode an sceap, aa se frumsceapena mann Adam syngigende forleas neorxena-w.a.n.ges bigwiste. a forlet se aelmihtiga G.o.des Sunu eal engla werod on heofonum, and ferde to eoran, and sohte aet {340} an sceap e him aetwunden waes. aa he hit gemette, he hit baer on his exlum to aere eowde blissigende. aa he underfeng ure mennisce gecynd, and ure synna abaer, a waes aet dweligende sceap ongean fered on his halgum exlum. aera sceapa hlaford com ham, afundenum sceape; foran e Crist, aefter aere rowunge, e he mancyn mid alysde, aras of deae, and astah to heofonum blissigende.

He gelaode his frynd and his nehgeburas. His frynd sind engla heapas, foran e hi healda on heora staelfaestnysse singallice his willan. Hi sind eac his nehgeburas, foran e hi bruca aere wulderfullan beorhtnysse his gesihe on heora andweardnysse. He cwae, "Blissia mid me, foran e ic gemette min forlorene sceap." Ne cwae he, 'Blissia mid am sceape,' ac 'mid me,' foran e ure alysednys solice is his bliss; and onne we beo to aere heofonlican eardung-stowe gelaedde, onne gefylle we a micclan maersunge his gefean. He cwae, "Ic secge eow, mare bliss bi on heofonum be anum synfullan men, gif he his synna mid d?dbote behreowsa, onne sy be nigon and hund-nigontig rihtwisum e nanre behreowsunge ne behofia." is is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, onne be unscyldigum rihtwisum.

We habba gelomlice gesewen, aet gehwylce gebrora, e ne befeollon on healice gyltas, aet hi ne beo ealles swa carfulle to beganne a earfolican drohtnunge, swilce hi orsorge beon, foran e hi a healican leahtras ne gefremedon; and gehwilce ore e oncnawa a swaeran gyltas e hi on geogoe adrugon, beo mid micelre sarnysse onbryrde. Hi forseo alyfedlice ing and gesewenlice, and mid wope gewilnia a ungesewenlican and a heofonlican. Hi forseo hi sylfe, and geeadmetta on eallum ingum; and fori e hi dweligende fram heora Scyppende gewiton, hi willa geinnian a aeftran hine mid am uferan gestreonum. Mare bliss bi on heofonum be am gecyrredum synfullum, urh swilce drohtnunga, onne sy be am asolcenum e truwa be him sylfum aet he {342} lytle and feawa gyltas gefremode, and eac hwonlice cara ymbe G.o.des beboda and his sawle earfe. Maran lufe nim se heretoga on gefeohte to am cempan, e aefter fleame his wierwinnan egenlice oferwin, onne to am e mid fleame ne aetwand, ne eah on nanum gecampe naht egenlices ne gefremode. Ealswa se yrling lufa one aecer, e aefter ornum and bremelum genihtsume waestmas agif, swior onne he lufige one e ornig naes, ne waestmbaere ne bi. Sind eah-hwaeere forwel maenige rihtwise unscyldige wi heafod-leahtras, and habba hwaeere ealswa stie drohtnunge swylce hi mid eallum synnum geancsumede waeron. am ne maeg nan d?dbeta beon geefenlaeht, foran e hi sind rihtwise and behreowsigende. Be am is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge G.o.d gegladige, gif se unrihtwisa mid sore d?dbote hine gegladian maeg.

Drihten rehte a-gyt oer bigspel be tyn scyllingum, and aera an losode and wear gemet. aet bigspel getacna eft nigon engla werod. To am teoan werode waes mancyn gesceapen; foran e aet teoe wear mid modignysse forscyldiG.o.d, and hi ealle to awyrgedum deoflum wurdon awende, and of aere heofonlican blisse to h.e.l.le suslum bescofene. Nu sind a nigon heapas genemnede, angeli, archangeli, uirtutes, potestates, princ.i.p.atus, dominationes, throni, cherubin, seraphin. aet teoe forwear. a waes mancynn gesceapen to ge-edstaelunge aes forlorenan heapes.

Angeli sind gecwedene G.o.des bodan; archangeli, healice bodan; uirtutes, mihta, urh a wyrc G.o.d fela wundra. Potestates sind anwealdu, e habba anweald ofer a awyrgedan gastas, aet hi ne magon geleaffulra manna heortan swa micclum costnian swa hi willa. Princ.i.p.atus sind ealdorsc.i.p.as, e aera G.o.dra engla gyma, and hi be heora dihte a G.o.dcundlican gerynu gefylla.

Dominationes sind hlafordscypas gecwedene, foran e him gehyrsumia ora engla werod mid micelre undereodnysse. Throni sind rymsetl, a beo gefyllede mid swa micelre gife aere aelmihtigan {344} G.o.dcundnysse, aet se Eallwealdenda G.o.d on him wuna, and urh hi his domas tosceat. Cherubin is gecweden gefyllednys ingehydes, oe gewittes: hi sind afyllede mid gewitte swa miccle swior, swa hi gehendran beo heora Scyppende, urh wurscipe heora geearnunga. Seraphim sind gecwedene byrnende, oe, onaelende: hi sind swa miccle swior byrnende on G.o.des lufe, swa micclum swa hi sind to him geeodde; foran e nane ore englas ne sind betweonan him and am aelmihtigan G.o.de. Hi sind byrnende na on fyres wisan, ac mid micelre lufe aes Wealdendan Cyninges. G.o.des rice bi geloG.o.d mid engla weredum and geungenum mannum, and we gelyfa aet of mancynne swa micel getel astige aet uplice rice, swa micel swa on heofonum belaf haligra gasta aefter am hryre aera awyrgedra gasta.

Nigon engla werod aer waeron to lafe, and aet teoe forferde. Nu bi eft seo micelnys geungenra manna swa micel swa aera staelfaestra engla waes; and we beo geendebyrde to heora weredum, aefter urum geearnungum. Menige geleaffulle men sind e habba lytel andgit to understandenne a deopnysse G.o.des lare, and willa eah-hwaeere orum mannum mid arfaestnysse cyan ymbe G.o.des maera, be heora andgites maee: as beo geendebyrde to englum, aet is, to G.o.des bydelum. a gecorenan e magon asmeagan G.o.des digelnysse, and orum bodian mid gastlicre lare, hi beo getealde to heah-englum, aet is to healic.u.m bodum. a halgan, e on life wundra wyrcea, beo geendebyrde betwux am heofenlic.u.m mihtum e G.o.des tacna gefremma. Sind eac sume gecorene menn e aflya a awyrgedan gastas fram ofsettum mannum, urh mihte heora bena: hwaerto beo as geendebyrde buton to am heofenlic.u.m anwealdum, be gewylda a feondlican costneras? a gecorenan e urh healice geearnunga a laessan gebroru oferstiga mid ealdorscipe, a habba eac heora dael betwux am heofenlic.u.m ealderdomum. Sume beo swa geungene aet hi wealda mid heora hlafordscipe ealle uncysta and leahtras on him sylfum, swa aet hi {346} beo G.o.das getealde urh a healican claennysse: be am cwae se aelmihtiga to Moysen, "Ic e gesette, aet u waere Pharaones G.o.d." as G.o.des egnas, e beo on swa micelre geince on gesihe aes aelmihtigan aet hi sind G.o.das getealde, hwider gescyt onne heora endebyrdnysse, buton to am werode e sind hlafordsc.i.p.as gecwedene? foran e him ore englas undereodde beo.

On sumum gecorenum mannum, e mid micelre gimene on andweardum life drohtnia, bi G.o.des Gastes gifu swa micel, aet he on heora heortan swilce on rimsetle sittende tosc?t and dem wundorlice ora manna daeda. Hwaet sind as buton rymsetl heora Scyppendes, on am e he wunigende mannum dem?

Seo soe lufu is gefyllednys G.o.des ?, and se e on his eawum hylt G.o.des lufe and manna, he bi onne cherubim rihtlice gehaten; foran e eal gewitt and ingehyd is belocen on twam wordum, aet is G.o.des lufu and manna.

Sume G.o.des eowan sind onaelede mid swa micelre gewilnunge heora Scyppendes neawiste, aet hi forseo ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle a ateorigendlican geincu oferstiga, and mid am micclan bryne aere heofenlican lufe ore ontenda, and mid larlicre spraece getrymma. Hu magon as beon gecigede buton seraphim, onne hi urh one micclan bryne G.o.des lufe sind toforan orum eorlic.u.m his neawiste gehendost?

Nu cwe se eadiga Gregorius, "Wa aere sawle e orhlyte hyre lif adrih aera haligra mihta," e we nu sceortlice eow gerehton. Ac seo e bedaeled is am G.o.dnyssum, heo geomrige and gewilnige aet se cystiga Wealdend urh his gife hi geeode am hlyte his gecorenra. Nabba ealle menn gelice gife aet G.o.de, foran e he forgif a gastlican geincu aelc.u.m be his gecneordnyssum. Se e laessan gife haebbe, ne andige he on am foreeondum, foran e a halgan reatas aera eadigra engla sind swa geendebyrde, aet hi sume mid undereodnysse orum hyrsumia, and sume mid oferstigendre wurfulnysse am orum sind foresette.

{348} Micel getel is aera haligra gasta, e on G.o.des rice eardia, be am cwae se witega Daniel, "usend usenda enodon am Heofonlican Wealdende, and ten usend sian hundfealde usenda him mid wunodon." Oer is enung, oer is mid-wunung. a englas enia G.o.de e bodia his willan middangearde, and a ing gefylla e him licia. a ore werod, e him mid wunia, bruca aere incundan embwlatunge his G.o.dcundnysse, swa aet hi nateshwon fram his andweardnysse asende ne gewita. Solice a e to us asende bec.u.ma, swa hi gefremma heora Scyppendes haese wiutan, aet hi eah-hwaeere naefre ne gewita fram his G.o.dcundan myrhe; foram e G.o.d is aeghwaer, eah e se engel stowlic sy. Nis se aelmihtiga Wealdend stowlic, foran e he is on aelcere stowe, and swa hwider swa se stowlica engel flih, he bi befangen mid his andwerdnysse.

Hi habba sume synderlice gife fram heora Scyppende, and eah-hwaeere heora wurscipe him bi eallum gemaene, and aet aet gehwilc on him sylfum be daele haef, aet he haef on orum werode fulfremodlice; be am cwae se sealm-wyrhta, "Drihten, u e sitst ofer cherubin, geswutela e sylfne."

We saedon litle aer on isre raedinge, aet aes aelmihtigan rymsetl waere betwux am werode e sind throni gecigede: ac hwa maeg beon eadig, buton he his Scyppendes wununge on him sylfum haebbe? Seraphim sind a gastas gecigede, e beo on Drihtnes lufe byrnende, and eah-hwaeere eal aet heofonlice maegen samod beo onaelede mid his lufe. Cherubim is gecweden gefyllednys ingehydes oe gewittes, and eah hwilc engel is on G.o.des andwerdnysse e ealle ing nyte? Ac fori is gehwilc aera weroda am naman geciged, e a gife getacna e he fulfremedlicor underfeng.

Ac uton suwian hwaethwega be am digelnyssum aera heofenlicra ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge ure synna, aet we, urh Drihtnes mildheortnysse, a heofonlican wununge, swa swa he us behet, {350} habban moton. He cwae on sumere stowe, "On mines Faeder huse sind fela wununga;" foran gif sume beo strengran on geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, aet heora nan ne beo geaelfremod fram am micclan huse, aer aer gehwilc onfeh wununge be his geearnungum.

Se miltsienda Drihten cwae, aet micel blis waere on heofonum be anum d?dbetan; ac se ylca cwae urh his witegan, "Gif se rihtwisa gecyr fram his rihtwisnysse, and begae unrihtwisnysse arleaslice, ealle his rihtwisnysse ic forgyte; and gif se arleasa behreowsa his arleasnysse, and begae rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum mannum he miltsa, ac he ne behet am elcigendum gewiss lif o merigen. Nis fori nanum synfullum to yldigenne agenre gecyrrednysse, ylaes e he mid sleacnysse forleose a tid G.o.des fyrstes. Smeage gehwilc man his aerran daeda, and eac his andweardan drohtnunge, and fleo to am mildheortan Deman mid wope, a hwile e he anbida ure betrunge, see is rihtwis and mildheort. Solice behreowsa his gedwyld see ne ge-edlaeh a aerran daeda; be am cwae se Haelend to am gehaeledan bedredan, "Efne nu u eart gehaeled, ne synga u heonon-for, ylaes e e sum ing wyrse gelimpe."

Geleaffullum mannum maeg beon micel truwa and hopa to am mennisc.u.m G.o.de Criste, see is ure Mundbora and Dema, see leofa and rixa mid Faeder, on annysse aes Halgan Gastes, on ealra worulda woruld. Amen.

THE FOURTH SUNDAY AFTER PENTECOST.

The holy gospel tells us, that "publicans and sinners approached Jesus, and desired to hear his doctrine. Then the pharisees and the scribes of the Jewish people murmured, because Jesus received the sinful, and ate and drank with them. Then said Jesus to the Jewish scribes this parable, Which of you hath an hundred sheep," etc.

These words are obscure, but the expounder Gregory has opened to us the ghostly meaning. My dearest brothers, ye have heard in this evangelical lesson, that the sinful approached to the speech of Jesus, and also to his refection; and the Jewish scribes censured that with heat; but their censure was not from righteousness, but from envy. They were sick, though they observed it not. Then would the heavenly leech with a pleasant parable benevolently heal the swelling of their hearts, and thus said, "Which of you hath an hundred sheep, and if he lose one of the sheep, then leaveth he [not] the ninety and nine in the waste, and goeth seeking the one that he lost?" An hundredfold number is perfect, and the Almighty had an hundred sheep, when the host of angels and mankind were his possessions: but he lost one sheep, when the first-created man Adam through sin lost the food of Paradise. Then the Almighty Son of G.o.d left all the host of angels in heaven, and went to earth, and sought that one {341} sheep that had escaped from him. When he had found it, he bare it on his shoulders to the flock rejoicing. When he a.s.sumed our human nature, and bare our sins, then was the wandering sheep brought back on his holy shoulders. The master of the sheep came home, having found his sheep; for Christ after his pa.s.sion, whereby he redeemed mankind, arose from death, and ascended to heaven rejoicing.

He invited his friends and his neighbours. His friends are companies of angels, because they in their steadfastness constantly observe his will.

They are also his neighbours, because they enjoy the glorious brightness of his sight in their presence. He said, "Rejoice with me, for I have found my lost sheep." He said not, 'Rejoice with the sheep,' but 'with me,' because our redemption is truly his joy; and when we are led to the heavenly dwelling-place, we then complete the great celebration of his gladness. He said, "I say unto you, there is more joy in heaven over one sinful man, if he rue his sins with repentance, than there is over ninety and nine righteous, who need no repentance." This is to be investigated, why there is more joy over a converted sinner, than over the innocent righteous.

We have frequently seen that those brethren, who have not fallen into deadly sins, are not altogether so careful to practise a hard course of life, as though they were careless because they had not perpetrated deadly sins; and that others who acknowledge the grievous sins that they have committed in youth, are p.r.i.c.ked with great affliction. They despise permitted and visible things, and with weeping desire those invisible and heavenly. They despise and humble themselves in all things; and because through error they have departed from their Creator, they desire to repair the consequent injury with heavenly gains. Greater joy there will be in heaven over the converted sinner, through such endurances, than over a remiss one who is confident in himself, that he has perpetrated little {343} and few sins, and at the same time cares but little about G.o.d's commandments and his soul's need. Greater love a general feels in battle for the soldier who after flight boldly overcomes his adversary, than for him who never took to flight, nor yet in any conflict performed any deed of valour. In like manner the husbandman loves the field which after thorns and brambles yields abundant fruits, more than he loves that which was not th.o.r.n.y nor is fruitful. There are, nevertheless, very many righteous guiltless of deadly sins, and yet practise as severe a course of life as though they were troubled with all sins. With these can no penitent sinner be compared, because they are righteous and repentant. By this is to be judged how greatly the righteous with humble lamentation gladdens G.o.d, if the unrighteous with true penitence can gladden him.

The Lord yet said another parable concerning ten s.h.i.+llings, and of which one was lost and was found. That parable again betokens the nine hosts of angels. Instead of the tenth host mankind was created; for the tenth had been found guilty of pride, and thrust from heavenly bliss to h.e.l.l torments. There are now nine companies, named, angeli, archangeli, virtutes, potestates, princ.i.p.atus, dominationes, throni, cherubim, seraphim. The tenth perished. Then was mankind created to supply the place of the lost company.

Angeli are interpreted, G.o.d's messengers; archangeli, high messengers; virtutes, powers, by which G.o.d works many miracles. Potestates are powers which have power over the accursed spirits, that they may not tempt the hearts of believing men so much as they desire. Princ.i.p.atus are authorities which have charge of the good angels, and they by their direction fulfil the divine mysteries. Dominationes are interpreted, lords.h.i.+ps, because the other hosts of angels obey them with great subjection. Throni are thrones which are filled with such great grace of the Almighty G.o.dhead, that the {345} All-powerful G.o.d dwells on them, and through them decides his dooms.

Cherubim are interpreted, fullness of knowledge or understanding: they are filled with so much the more understanding as they are nearer to their Creator through the worthiness of their deserts. Seraphim are interpreted burning, or inflaming: they are so much the more burning in love of G.o.d as they are a.s.sociated with him; for there are no other angels between them and the Almighty G.o.d. They are burning, not in wise of fire, but with great love of the Powerful King. G.o.d's kingdom is composed of hosts of angels and of religious men, and we believe that of mankind as great a number will ascend to that sublime realm as there remained of holy spirits in heaven after the fall of the accursed spirits.

Nine hosts of angels were left, and the tenth perished. Now the mult.i.tude of religious men will be as great as was that of the steadfast angels; and we shall be annexed to their hosts, according to our deserts. Many faithful men there are who have little intellect to understand the deepness of G.o.d's lore, and will, nevertheless, with piety declare to other men concerning the glories of G.o.d, according to the measure of their intellect: these will be annexed to the angels, that is, to G.o.d's messengers. The chosen, who can investigate the mysteries of G.o.d, and preach with ghostly lore to others, will be numbered with the archangels, that is, with the high messengers.

The holy, who work wonders in life, will be disposed among the heavenly powers who execute G.o.d's miracles. There are also some chosen men who drive out the accursed spirits from men possessed, by power of their prayers: whereto shall these be annexed except to the heavenly powers, who control the fiendlike tempters? Those chosen ones, who through high deserts excel their humbler brethren in authority, will have their portion also among the heavenly princes. Some there are so pious that they control with their authority all vices and sins in themselves, so that they are accounted {347} G.o.ds through their exalted purity: of these the Almighty said to Moses, "I will set thee that thou be Pharaoh's G.o.d." These servants of G.o.d, who are in so great honour in the sight of the Almighty that they are accounted G.o.ds, to what order are they a.s.signed, unless to the host which is called lords.h.i.+ps? for to them other angels are subordinate.

In some chosen men, who live with great heedfulness in the present life, the grace of G.o.d's Spirit is so great, that he, sitting on their hearts as it were on a throne, decides and judges wondrously the deeds of other men.

What are these but thrones of their Creator, on which abiding he judges men? True love is the completion of G.o.d's law, and he who in his moral conduct holds love of G.o.d and of men, will be rightly called cherubim; for all understanding and knowledge is contained in two words, namely, love of G.o.d and of men. Some servants of G.o.d are inflamed with so great a desire for the presence of their Creator, that they despise all worldly care, and with burning mind rise above all peris.h.i.+ng honours, and with the great heat of heavenly love enkindle others, and with instructive speech confirm them.

How may these be called but seraphim, when through the great heat of love of G.o.d they are before other mortals nearest to his presence?

Now says the blessed Gregory, "Woe to the soul that pa.s.ses its life devoid of the holy virtues," which we have just shortly explained to you. But let the soul which is deprived of those excellences mourn, and desire that the bountiful Ruler will, through his grace, a.s.sociate it to the lot of his chosen. All men have not like grace from G.o.d, for he gives ghostly honours to every one according to his endeavours. Let him who has less grace envy not those more excellent, because the holy companies of blessed angels are so ordered, that some in subordination obey others, and some with transcending dignity are set before others.

{349} Great is the number of the holy spirits which dwell in G.o.d's kingdom, of whom the prophet Daniel said, "Thousand thousands ministered to the Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with him." One thing is ministry, another is, co-dwelling. Those angels minister to G.o.d who announce his will to the world, and perform the things which are pleasing to him. The other hosts, that dwell with him, enjoy the closest contemplation of his G.o.dhead, so that they on no account, sent forth, withdraw from his presence. But those who are sent to us so execute their Creator's behest without, that they, nevertheless, depart never from his divine joy; for G.o.d is everywhere, though the angel be local. The Almighty Ruler is not local, for he is in every place, and whithersoever the local angel flieth, he will be surrounded with His presence.

Some of them have especial grace from their Creator, and yet their dignity is common to all, and that which each one has in himself partially, he has in another host perfectly; of which the psalmist said, "Lord, thou who sittest above the cherubim, manifest thyself."

We said a little before in this lesson, that the throne of the Almighty was among the host which are called throni: but who may be happy, unless he have his Creator's dwelling in himself? Seraphim the spirits are called who are burning with love of the Lord, and yet all the heavenly power together is inflamed with his love. Cherubim is interpreted fullness of knowledge or understanding, and yet what angel is there in G.o.d's presence who knows not all things? But each of those hosts is therefore called by the name which betokens the gift that it has more perfectly received.

But let us cease a little from speaking of the mysteries of the heavenly inhabitants, and meditate on ourselves, and bewail with repentance our sins, that we, through the Lord's mercy, may, as he has promised us, attain to the heavenly {351} dwelling. He said in some place, "In my Father's house are many dwellings," for if some be stronger in deserts, some more righteous, some adorned with greater holiness, none of them may be estranged from the great house, where everyone shall receive a dwelling according to his deserts.

The merciful Lord said, that there was great joy in heaven for one penitent; but the Same said through his prophet, "If the righteous turn from his righteousness, and impiously commit unrighteousness, all his righteousness I will forget; and if the impious repent of his impiety, and do righteousness, I will not remember any of his sins." To repentant men he is merciful, but to the procrastinating he promises not certain life till the morrow. No sinner ought therefore to procrastinate his own repentance, lest he by remissness lose the time of G.o.d's respite. Let every man meditate on his former deeds, and also on his present conduct, and fly to the merciful Judge with weeping, while he, who is righteous and merciful, awaits our bettering. He truly repents of his sins who repeats not his former deeds; concerning which Jesus said to the healed bedridden, "Behold, now thou art healed, sin not henceforth, lest something worse befall thee."

Believing men may have great trust and hope to the human G.o.d Christ, who is our Protector and Judge, who liveth and reigneth with the Father, in unity of the Holy Ghost, for ever and ever. Amen.

VIII. [=KL]. JUL.

NATIUITAS S[=CI] IOHANNIS BAPTISTAE.

Se G.o.dspellere Lucas awrat on Cristes bec be acennednysse Iohannes aes Fulluhteres, us cweende, "Sum eawfaest {352} G.o.des egen waes gehaten Zacharias, his gebedda waes geciged Elisabeth. Hi butu waeron rihtwise aetforan G.o.de, on his bebodum and rihtwisnyssum forstaeppende butan tale.

Naes him cild gemaene:" et reliqua.

"Eal his reaf waes awefen of olfendes h?rum, his bigleofa waes stilic; ne dranc he wines drenc, ne nanes gemencgedes waetan, ne gebrowenes: ofet hine fedde, and wude-hunig, and ore waclice igena."

"On am fifteoan geare aes caseres rices Tyberii com G.o.des word ofer Iohannem, on am westene; and he ferde to folces neawiste, and bodade Iudeisc.u.m folce fulluht on synna forgyfenysse, swa swa hit awriten is on Isaies witegunge."

Cristes fulluht he bodade toweard eallum geleaffullum, on am is synna forgyfenys urh one Halgan Gast. Iohannes eac be G.o.des dihte fullode a e him to comon aera Iudeiscra eoda, ac his fulluht ne dyde nanre synne forgyfenysse, foran e he waes G.o.des bydel, and na G.o.d. He bodade mannum aes Haelendes to-cyme mid wordum, and his halige fulluht mid his agenum fulluhte, on am he gefullode one unsynnian G.o.des Sunu, e nanre synne forgyfenysse ne behofade.

Rihtlice weora G.o.des gelaung isne daeg aes maeran Fulluhteres gebyrd-tide, for am manegum wundrum e gelumpon on his acennednysse. G.o.des heah-engel Gabrihel bodade am faeder Zacharian his acennednysse, and his healican geincu, and his maerlican drohtnunge. aet cild on his modor innoe oncneow Marian stemne, G.o.des cynnestran; and on innoe a-gyt beclysed, mid witigendlicre faegnunge getacnode one halwendan to-cyme ures Alysendes. On his acennednysse he aetbraed aere meder hire unwaestmbaernysse, and aes faeder tungan his nama unband, e mid his agenre geleafleaste adumbod waes.

reora manna gebyrd-tide freolsa seo halige gelaung: aes Haelendes, see is G.o.d and mann, and Iohannes his bydeles, and aere eadigan Marian his moder. Ora gecorenra {354} manna, e urh martyrdom, oe urh ore halige geearnunga, G.o.des rice geferdon, heora endenextan daeg, see hi aefter gefyllednysse ealra earfonyssa sigefaeste to am ecan life acende, we wuria him to gebyrd-tide; and one daeg, e hi to isum andweardan life acennede waeron, we laeta to gymeleaste, foran e hi comon hider to earfonyssum, and costnungum, and mislic.u.m fraecednyssum. Se daeg bi gemyndig G.o.des eowum e a halgan, aefter gewunnenum sige, asende to ecere myrhe fram eallum gedreccednyssum, and se is heora soe acennednys; na woplic, swa swa seo aerre, ac blissigendlic to am ec.u.m life. Ac us is to wurigenne mid micelre gecnyrdnysse Cristes gebyrd-tide, urh a us com alysednys.

Iohannes is geendung aere ealdan ? and anginn aere niwan, swa swa se Haelend be him cwae, "Seo ealde ? and witegan waeron o Iohannes to-cyme." Sian ongann G.o.dspel-bodung. Nu for his micclan halignysse is gewurod his acennednys, swa swa se heah-engel behet his faeder mid isum wordum, "Manega blissia on his gebyrd-tide." Maria, G.o.des cynnestre, nis nanum orum gelic, foran e heo is maeden and modor, and one ab?r e hi and ealle gesceafta gesceop: is heo fori wel wyre aet hire acennednys arwurlice gefreolsod sy.

a magas setton am cilde naman, Zacharias, ac seo modor him wicwae mid wordum, and se dumba faeder mid gewrite; foran e se engel, e hine cydde toweardne, him gesceop naman be G.o.des dihte, IOHANNES. Ne mihte se dumba faeder cyan his wife hu se engel his cilde naman gesette, ac, urh G.o.des Gastes onwrigenysse, se nama hire wear cu. Zacharias is gereht, 'Gemindig G.o.des;' and Iohannes, 'G.o.des gifu;' foran e he bodade mannum G.o.des gife, and Crist toweardne, e ealne middangeard mid his gife gewissa. He waes asend toforan Drihtne, swa swa se daegsteorra gae beforan aere sunnan, swa swa bydel aetforan deman, swa swa seo Ealde Gecynys aetforan aere Niwan; {356} foran e seo ealde ? waes swilce sceadu, and seo Niwe Gecynys is sofaestnys urh aes Haelendes gife.

Anes geares cild hi waeron, Crist and Iohannes. On isum daege acende seo unwaestmbaere moder one maeran witegan Iohannem, se is geherod mid isum wordum, urh Cristes mu, "Betwux wifa bearnum ne aras nan maerra man onne is Iohannes se Fulluhtere."

On middes wintres maesse-daege acende aet halige maeden Maria one Heofenlican aeeling, se nis geteald to wifa bearnum, foron e he is G.o.des Sunu on aere G.o.dcundnysse, and G.o.des and maedenes Bearn urh menniscnysse. Iohannes forfleah folces neawiste on geogoe, and on westene mid stire drohtnunge synna forbeah. Se Haelend betwux synfullum unwemme fram aelcere synne urhwunode. Se bydel gebigde on am timan micelne heap Israhela eode to heora Scyppende mid his bodunge. Drihten daeghwamlice of eallum eodum to his geleafan, urh onlihtinge aes Halgan Gastes, ungerim sawla gebig.

aet halige G.o.dspel cwy be am Fulluhtere, aet he forestope am Haelende on gaste and on mihte aes witegan Helian; foran e he waes his forrynel aet am aerran to-cyme, swa swa Helias bi aet am aeftran togeanes Antecriste. Nis butan getacnunge aet aes bydeles acennednys on aere tide waes gefremod e se woruldlica daeg wanigende bi, and on Drihtnes gebyrd-tide weaxende bi. as getacnunge onwreah se ylca Iohannes mid isum wordum, "Criste gedafena aet he weaxe, and me aet ic wanigende beo." Iohannes waes hraor mannum cu urh his maerlican drohtnunga, onne Crist waere, foran e he ne aeteowde his G.o.dcundan mihte, aeram e he waes ritig geara on aere menniscnysse. a waes he geuht am folce aet he witega waere, and Iohannes Crist. Hwaet a Crist geswutelode hine sylfne urh miccle tacna, and his hlisa weox geond ealne middangeard, aet he so G.o.d waes, see waes aeran witega geuht. Iohannes solice waes wanigende on his hlisan, foran e he {358} wear oncnawen witega, and bydel aes Heofonlican aeelinges, see waes lytle aer Crist geteald mid ungewissum wenan. as wanunge getacna se wanigenda daeg his gebyrd-tide, and se eonda daeg aes Haelendes acennednysse gebicna his eondan mihte aefter aere menniscnysse.