Chapter V: K=l. Jan (1)

NATALE INNOCENTIUM INFANTUM.

Nu to-daeg Godes geladhung geond ealne ymbhwyrft maersadh thaera eadigra cildra freols-tide, the se waelhreowa Herodes for Cristes acennednysse mid arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice cydh.

{78} Matheus awrat, on thaere forman Cristes bec, dhysum wordum be dhaes Haelendes gebyrd-tide, and cwaedh, "Thadha se Haelend acenned waes on thaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha comon fram east-daele middangeardes thry tungel-witegan to dhaere byrig Hierusalem, thus befrinende, Hwaer is Iudeiscra leoda Cyning, sedhe acenned is? We gesawon sodhlice his steorran on east-d['ae]le, and we comon to dhi thaet we ['u]s to him gebiddon. Hwaet dha Herodes cyning this gehyrende weardh micclum astyred, and eal seo burhwaru samod mid him. He dha gesamnode ealle tha ealdor-biscopas, and dhaes folces boceras, and befran hwaer Cristes cenningst['o]w waere. H['i] saedon, on dhaere Iudeiscan Bethleem. Thus sodhlice is awriten thurh dhone witegan Micheam, Eala thu Bethleem, Iudeisc land, ne eart dhu nateshw['o]n wacost burga on Iudeiscum ealdrum: of dhe cymdh se Heretoga sedhe gewylt and gewissadh Israhela folc. Dha clypode Herodes tha dhry tungel-witegan on sunder-spraece, and geornlice h['i] befr['a]n to hwilces timan se steorra him aerst aeteowode, and asende h['i] to Bethleem, dhus cwedhende, Faradh ardlice, and befr['i]nadh be dham cilde, and thonne ge hit gemetadh, cydhadh me, thaet ic m['a]ge me to him gebiddan. Tha tungel-witegan ferdon aefter thaes cyninges spraece, and efne dha se steorra, the h['i] on east-d['ae]le gesawon, glad him beforan, odh thaet he gest['o]d bufon dham gesth['u]se, thaer thaet cild on wunode. Hi ges['a]won dhone steorran, and thearle blissodon. Eodon dha inn, and thaet cild gemetton mid Marian his meder, and nidherfeallende h['i] to him geb['ae]don. Hi geopenodon heora h['o]rdfatu, and him l['a]c geoffrodon, gold, and recels, and myrram. Hwaet dha God on swefne h['i] gewarnode and bebead thaet hi eft ne cyrdon to dhan redhan cyninge Herode, ac thurh odherne weg hine forcyrdon, and swa to heora edhele becomon. Efne dha Godes engel aeteowode Iosepe, dhaes c['i]ldes foster-faeder, on swefnum, cwedhende, 'Ar['i]s, and nim this cild mid thaere meder, and fleoh to Egypta l['a]nde, and beo thaer odh thaet ic the eft secge: sodhlice toweard is thaet Herodes smeadh h['u] h['e] thaet cild ford['o].' Ioseph {80} dha ar['a]s nihtes, and thaet cild mid thaere meder samod to Egypta l['a]nde ferede, and thaer wunode odh thaet Herodes gew['a]t; thaet seo witegung waere gefylled, the be dhaere fare aer dhus cwaedh, Of Egypta l['a]nde ic geclypode minne sunu."

Nu secgadh wyrd-writeras thaet Herodes betwux dhisum weardh gewr['e]ged to tham Romaniscan casere, the ealne middangeard on tham timan geweold. Tha gewende he to Rome, be dhaes caseres haese, thaet he hine betealde, gif he mihte. Tha betealde he hine swidhe geaplice, swa swa he waes snotorwyrde to dhan swidhe, thaet se casere hine mid maran wurdhmynte ongean to Iudeiscum rice asende. Thatha he ham com, tha gemunde he hwaet he aer be dhan cilde gemynte, and geseah thaet he waes bepaeht fram dham tungel-witegum, and weardh tha dhearle gegremod. Sende dha his cwelleras, and ofsloh ealle dha hyse-cild, the w['ae]ron on thaere byrig Bethleem, and on eallum hyre gemaerum, fram twywintrum cilde to anre nihte, be dhaere tide the h['e] geaxode aet dham tungel-witegum. Tha waes gefylled Hieremias w['i]tegung, the dhus witegode, "Stemn is gehyred on heannysse, micel w['o]p and dhoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, fordhan dhe hi ne sind."

On dham twelftan daege Cristes acennednysse comon dha dhry tungel-witegan to Herode, and hine axodon be dham acennedan cilde; and thatha h['i] his cenning-stowe geaxodon, tha gewendon h['i] widh thaes cildes, and noldon dhone redhan cwellere eft gecyrran, swa swa he het. Tha ne mihte he forbugan thaes caseres haese, and waes dha, thurh his langsume faer, thaera cildra slege geuferod swidhor thonne he gemynt haefde; and h['i] wurdon dha on dhysum daegtherlicum daege wuldorfullice gemartyrode; na swa-theah thaes geares the Crist acenned waes, ac aefter twegra geara ymbryne aefter dhaes waelhreowan hamcyme.

Naes h['e] aedhelboren, ne him naht to tham cynecynne ne gebyrode; ac mid syrewungum and swicdome he becom to {82} dhaere cynelican gedhincdhe; swa swa Moyses be dham awr['a]t, Thaet ne sceolde ateorian thaet Iudeisce cynecynn, oththaet Crist sylf come. Dha com Crist on dham timan the seo cynelice maeigdh ateorode, and se aelfremeda Herodes thaes rices geweold. Tha weardh he micclum afyrht and andhracode thaet his rice feallan sceolde, thurh to-cyme thaes sodhan cyninges. Tha clypode h['e] dha tungel-witegan on sunder-spraece, and geornlice h['i] befr['a]n, on hwilcne timan h['i] aerest thone steorran gesawon; fordhan dhe he ondred, swa swa hit gelamp, thaet h['i] eft hine ne gecyrdon. Tha het he fordhy acwellan ealle dha hyse-cild thaere burhscire, fram twywintrum cilde odh anre nihte: dhohte gif he h['i] ealle ofsloge, thaet se ['a]n ne aetburste the he sohte. Ac he waes ungemyndig thaes halgan gewrites, dhe cwydh, "Nis n['a]n wisdom, ne n['a]n raed naht ongean God."

Se swicola Herodes cwaedh to dham tungel-witegum, "Faradh, and geornlice befrinadh be dham cilde, and cydhadh me, thaet ic eac mage me to him gebiddan." Ac he cydde sydhdhan his facenfullan syrewunge, hu he ymbe wolde, gif he hine gemette, dhadha he ealle his efenealdan adylegode for his anes ehtnysse. Thearflaes he syrwde ymbe Crist: ne com he fordhy thaet he wolde his eordhlice rice, oththe aeniges odhres cyninges mid riccetere him to geteon; ac to dhi h['e] com thaet he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com he to dhy thaet he waere on maerlicum cynesetle ahafen, ac thaet he waere mid hospe on rode hengene genaeglod. He wolde dheah thaes waelhreowan syrewunge mid fleame forbugan, na fordhi thaet he deadh forfluge, sedhe sylfwilles to dhrowienne middangearde genealaehte; ac hit waere to hraedlic, gif he dha on cild-cradole acweald wurde, swilce dhonne his to-cyme mancynne bed['i]glod waere; thi forhradode Godes engel thaes arleasan getheaht, and bebead thaet se foster-faeder thone heofenlican aetheling of dham earde ardlice ferede.

Ne forseah Crist his geongan cempan, dheah dhe he lichamlice on heora slege andwerd naere; ac h['e] asende h['i] fram thisum {84} wraecfullum life to his ecan rice. Gesaelige h['i] wurdon geborene thaet hi moston for his intingan deadh throwian. Eadig is heora yld, seodhe tha gyt ne mihte Crist andettan, and moste for Criste throwian. H['i] waeron thaes Haelendes gewitan, dheah dhe h['i] hine dha gyt ne cudhon. Naeron h['i] ger['i]pode to slege, ac hi gesaeliglice theah swulton to life. Gesaelig waes heora acennednys, fordhan dhe h['i] gemetton thaet ece lif on instaepe thaes andweardan lifes. H['i] wurdon gegripene fram moderlicum breostum, ac hi wurdon betaehte thaerrihte engellicum bosmum. Ne mihte se m['a]nfulla ehtere mid nanre dhenunge tham lytlingum swa micclum fremian, swa micclum swa h['e] him fremode mid dhaere redhan ehtnysse hatunge. H['i] sind geh['a]tene martyra blostman, fordhan dhe h['i] waeron sw['a] sw['a] up-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste forsodene. Eadige sind tha innodhas the h['i] gebaeron, and dha breost the swylce gesihton. Witodlice dha moddru on heora cildra martyrdome throwodon; thaet swurd dhe thaera cildra lima thurh-['a]rn bec['o]m to dhaera moddra heortan; and neod is thaet h['i] beon efenhlyttan thaes ecan edleanes, thonne h['i] waeron geferan dhaere dhrowunge. H['i] waeron gehwaede and ungewittige acwealde, ac h['i] arisadh on tham gemaenelicum dome mid fullum waestme, and heofenlicere snoternysse. Ealle we cumadh to anre ylde on tham gemaenelicum aeriste, theah dhe we nu on myslicere ylde of thyssere worulde gewiton.

Thaet godspel cwedh thaet Rachel bewe['o]p hire cildra, and nolde beon gefrefrod, fordhan the h['i] ne sind. Rachel hatte Iacobes wif, dhaes heahfaederes, and heo getacnode Godes geladhunge, the bewypdh hire gastlican cild; ac heo nele swa beon gefrefrod, thaet h['i] eft to woruldlicum gecampe gehwyrfon, tha the aene mid sygefaestum deadhe middangeard oferswidhdon, and his yrmdha aetwundon to wuldorbeagienne mid Criste.

Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere gesundfulnysse, ac buton yldinge him becom seo {86} godcundlice wracu, the hine mid menigfealdre yrmdhe fordyde, and eac geswutelode on hwilcum suslum he moste aefter fordhsidhe ecelice cwylmian. Hine gelaehte unasecgendlic adl; his lichama barn widhutan mid langsumere haetan, and he eal innan samod forswaeled waes, and toborsten. Him waes metes micel lust, ac dheah mid nanum aetum his gyfernysse gefyllan ne mihte. He hridhode, and egeslice hweos, and angsumlice siccetunga teah, swa thaet h['e] earfodhlice ordhian mihte. Waeter-seocnyss hine ofereode, beneodhan tham gyrdle, to dhan swidhe, thaet his gesceapu madhan weollon, and stincende attor singallice of dham toswollenum fotum fleow. Unaberendlic gyhdha ofereode ealne dhone lichaman, and ungelyfendlic toblawennys his innodh geswencte. Him st['o]d st['i]ncende steam of dham mudhe, swa thaet earfodhlice aenig laece him mihte genealaecan. Fela dhaera laeca h['e] acwealde; cwaedh thaet h['i] hine gehaelan mihton and noldon. Hine gedrehte singal slaepleast, swa thaet he thurhwacole niht buton slaepe adreah; and gif h['e] hwon hn['a]ppode, dhaerrihte hine drehton nihtlice gedw['i]mor, swa thaet him dhaes slaepes ofthuhte. Thadha h['e] mid swidhlicum luste his lifes gewilnode, tha h['e]t h['e] hine ferigan ofer dha e['a] Iordanen, dhaerthaer waeron gehaefde h['a]te badhu, the w['ae]ron halwende gecwedene adligendum lichaman. Weardh tha eac his laecum gedhuht thaet h['i] on wlacum ele hine gebedhedon. Ac dhadha h['e] waes on dhissere bedhunge gel['e]d, tha weardh se lichama eal toslopen, swa thaet his eagan wendon on gelicnysse sweltendra manna, and h['e] laeg cwydeleas butan andgite. Eft dhadha he com, tha het he hine ferigan to dhaere byrig Hiericho.

Thatha he weardh his lifes orwene, tha geladhode he him to ealle dha Iudeiscan ealdras of gehwilcum burgum, and het h['i] on cwearterne beclysan, and gelangode him to his swustur Salome and hire wer Alexandrum, and cwaedh, "Ic w['a]t thaet dhis Iudeisce folc micclum blissigan wile mines deadhes; ac ic maeg habban arwurdhfulle l['i]c-dhenunge of heofigendre menigu, gif ge willadh minum bebodum gehyrsumian. Swa ricene swa ic gew['i]te, ofsleadh ealle dhas Iudeiscan ealdras, dhe ic on {88} cwearterne beclysde, thonne beodh heora siblingas to heofunge geneadode, tha dhe wylladh mines fordhsidhes fagnian." He dha his cempan to dham slege genamode, and het heora aelcum fiftig scyllinga to sceatte syllan, thaet hi heora handa fram dham blodes gyte ne widhbrudon. Thadha h['e] mid ormaetre angsumnysse waes gecwylmed, tha het he his agenne sunu Ant['i]patrem arleaslice acwellan, to-eacan tham twam the h['e] aer acwealde. Aet nextan, dhadha h['e] gefredde his deadhes nealaecunge, tha het he him his seax araecan to screadigenne aenne aeppel, and hine sylfne hetelice dhyde, thaet him on acwehte. Thyllic waes Herodes fordhsidh, the m['a]nfullice ymbe thaes heofenlican aethelinges to-cyme syrwde, and his efen-ealdan lytlingas unscaedhdhige arleaslice acwealde.

Efne dha Godes engel, aefter Herodes deadhe, aeteowode Iosepe on swefnum, on Egypta lande, thus cwedhende, "Ar['i]s, and nim thaet cild and his moder samod, and gewend ongean to Israhela lande; sodhlice h['i] sind fordhfarene, dhadhe ymbe thaes cildes feorh syrwdon." H['e] dha ar['a]s, swa swa se engel him bebead, and ferode thaet cild mid thaere meder to Israhela lande. Tha gefr['a]n Ioseph thaet Archelaus rixode on Iudea lande, aefter his faeder Herode, and ne dorste his neawiste genealaecan. Tha weardh he eft on swefne gemynegod thaet he to Galilea gewende, fordhan dhe se eard naes ealles swa gehende tham cyninge, theah dhe hit his rice waere. Thaet cild dha eardode on thaere byrig the is gehaten Nazareth, thaet seo w['i]tegung waere gefylled, the cwaedh, thaet he sceolde beon Nazarenisc geciged. Se engel cwaedh to Iosepe, "Tha sind fordhfarene, the embe dhaes cildes feorh syrwdon." Mid tham worde he geswutelode thaet m['a] dhaera Iudeiscra ealdra embe Cristes cwale smeadon; ac him getimode swidhe rihtlice thaet h['i] mid heora arleasan hlaforde ealle forwurdon.

Nelle we dhas race na leng teon, thylaes dhe hit eow aedhryt thince; ac biddadh eow thingunge aet thysum unscaedhdhigum martyrum. Hi sind dha dhe Criste folgiadh on hwitum gyrlum, {90} swa hwider swa h['e] gaedh; and h['i] standadh aetforan his dhrymsetle, butan aelcere gewemmednysse, haebbende heora palmtwigu on handa, and singadh thone niwan lofsang, tham Aelmihtigan to wurdhmynte, sethe leofadh and rixadh ['a] butan ende. Amen.

DECEMBER XXVIII.

THE NATIVITY OF THE INNOCENTS.

Now to-day God's church throughout all the globe celebrates the festival of the blessed children whom the cruel Herod, on account of the birth of Christ, slew in impious persecution, as the evangelical narrative manifestly makes known to us.

{79} Matthew wrote, in the first book of Christ, in these words, of the birth-time of Jesus, and said, "When Jesus was born in the Judaean Bethlehem, in the days of Herod the king, behold there came from the east part of the earth three astrologers to the city of Jerusalem, thus inquiring, Where is the King of the Jewish people, who is born? Verily we saw his star in the east part, and we come in order that we may worship him. Now king Herod hearing this was greatly troubled, and all the citizens together with him. He then assembled all the chief bishops and scribes of the people, and inquired where the birthplace of Christ might be. They said, In the Judaean Bethlehem. Thus verily it is written by the prophet Micah, Ah thou Bethlehem, Judaean land, thou art in no wise meanest of cities among the Jewish princes: of thee shall come the Ruler who shall rule and govern the people of Israel. Then Herod called the three astrologers in separate discourse, and diligently questioned them at what time the star had first appeared to them, and sent them to Bethlehem, thus saying, Go instantly, and inquire concerning the child, and when ye find it, let me know, that I may worship him. After the king's speech the astrologers went, and lo, the star which they had seen in the east part glided before them, till it stood over the inn in which the child was staying. They saw the star and greatly rejoiced. They then went in, and found the child with Mary his mother, and falling down they worshipped him. They opened their cases of treasure and offered him gifts, gold, and frankincense, and myrrh. Then God warned them in a dream, and commanded, that they should not return to the cruel king Herod, but should turn through another way, and so come to their own country. Lo, God's angel appeared to Joseph, the child's foster-father, in a dream, saying, 'Arise, and take this child with the mother, and flee to the land of Egypt, and be there until I speak to thee again: for it will come to pass that Herod will devise how he may fordo the child.' {81} Joseph then arose by night, and conveyed the child together with the mother to the land of Egypt, and there staid until Herod departed; that the prophecy might be fulfilled which of old thus spake of that journey, From the land of Egypt I have called my son."

Now chroniclers say that in the meanwhile Herod was accused to the Roman emperor, who at that time ruled all the earth. He therefore went, by the emperor's command, to Rome, that he might clear himself, if he could. He cleared himself very cunningly, as he was so sagacious, that the emperor sent him back with great honour to the Jewish kingdom. When he came home he remembered what he had intended concerning the child, and saw that he had been deceived by the astrologers, and was exceedingly irritated. He then sent his executioners, and slew all the male children that were in the city of Bethlehem, and in all its boundaries, from the child of two years to that of one day, according to the time which he had inquired of the astrologers. Then was fulfilled the prophecy of Jeremiah, who thus prophesied, "A voice is heard on high, great weeping and wailing: Rachel wept for her children, and would not be comforted, because they are not."

On the twelfth day of Christ's birth the three astrologers came to Herod, and informed him concerning the child that was born; and when they had discovered his birthplace, they went to the child, and would not return to the cruel murderer, as he had commanded. He might not then avoid the emperor's command, and, therefore, through his long journey, the slaughter of the children was delayed more than he had intended; and they were on this present day gloriously martyred; not, however, in the year that Christ was born, but after the course of two years after the return of the cruel tyrant.

He was not of noble birth, nor did he belong to the royal race; but by artifices and deception he attained to the kingly {83} dignity; as Moses wrote concerning him, That the royal Jewish race should not decay until Christ himself came. Now Christ came at the time that the royal family was decayed, and the stranger Herod ruled the kingdom. Then was he greatly afraid and terrified lest his kingdom should fall through the coming of the true king. He called therefore the astrologers in separate converse, and diligently questioned them at what time they first saw the star; for he feared, as it came to pass, that they would not return to him. He therefore commanded all the children of that district, from the age of two years to that of one day, to be slain, that the one might not escape whom he sought. But he was unmindful of the holy scripture, which says, "No wisdom nor any counsel is aught against God."

The treacherous Herod said to the astrologers, "Go, and diligently inquire concerning the child, and let me know, that I may worship him." But he manifested afterwards his guileful artifice, how he would have done, if he had found him, when he destroyed all those of equal age, for the persecution of him alone. Needlessly he machinated against Christ: he came not because he would acquire for himself his earthly kingdom, or any other king's by violence; but he came because he would give his heavenly kingdom to believing men. He came not that he might be exalted on a pompous throne, but that he might with contumely be nailed hanging on a cross. Nevertheless, he would avoid the machination of the cruel tyrant by flight, not because he fled from death, who of his own will visited the world for the purpose of suffering; but it would have been too early, if he had been slain in the child's cradle, for his advent would then, as it were, be hidden from mankind; God's angel, therefore, prevented the impious counsel, and bade the foster-father convey the heavenly Prince forthwith from the country.

Christ despised not his young champions, though he was not bodily present at their slaughter; but he sent them from {85} this miserable life to his eternal kingdom. Blessed they were born that they might for his sake suffer death. Happy is their age, which could not yet acknowledge Christ, and might for Christ suffer. They were witnesses of Jesus, though they yet knew him not. They were not ripened for slaughter, yet they blessedly died to life. Blessed was their birth, because they found everlasting life at the entrance of this present life. They were snatched from their mothers' breasts, but they were instantly committed to the bosoms of angels. The wicked persecutor could not by any service so greatly favour those little ones, so greatly as he favoured them by the fierce hate of persecution. They are called blossoms of martyrs, because they were as blossoms springing up in the midst of the chill of infidelity, consumed, as it were, by the frost of persecution. Blessed are the wombs which bare them, and the breasts that such have sucked. Verily the mothers suffered through their children's martyrdom; the sword that pierced their children's limbs entered the hearts of the mothers, and it is needful that they be partakers of the eternal reward, when they were companions of the suffering. They were slain while little and witless, but they shall arise at the common doom in full growth, and with heavenly wisdom. We shall all come to one age at the common resurrection, although we now in various age depart from this world.

The gospel says, that Rachel wept for her children, and would not be comforted, because they are not. Jacob the patriarch's wife was called Rachel, and she betokened God's church, which weeps for her ghostly children; but it will not so be comforted, that they again return to temporal strife, who once by a triumphant death have overcome the world, and escaped from its miseries to be crowned with glory with Christ.

But the impious Herod did not enjoy his kingdom in long healthfulness, for without delay the divine vengeance came {87} upon him, which afflicted him with manifold misery, and also manifested in what torments he must after death eternally suffer. An unspeakable disease seized him; his body burned without with a lasting heat, and all within he was inflamed and bursten. He had great craving for food, but yet with no viands could he satisfy his voracity, and fearfully rotted away, and dolefully fetched sighs, so that he could with difficulty breathe. Dropsy came on him, beneath the girdle, to that degree that his members swarmed with vermin, and stinking venom ever flowed from his swollen feet. Unbearable palsies spread over his whole body, and incredible inflation afflicted his entrails. Stinking vapour proceeded from his mouth, so that hardly any leech could approach him. Many of the leeches he slew; he said that they might heal him and would not. Constant sleeplessness afflicted him, so that he passed the whole night without sleep; and if he dozed a little, nightly phantoms immediately tormented him, so that he repented of his sleep. As he with violent longing desired his life, he commanded to be conveyed over the river Jordan, where there were hot baths, which were said to be salutary to diseased bodies. It then seemed good to his leeches that they should bathe him in lukewarm oil. But when he was led to this bathing, the body was all relaxed, so that his eyes turned to the likeness of dead men's, and he lay speechless, without sense. When he came to, he commanded to be borne to the city of Jericho.

When he was hopeless of life he called to him all the Jewish elders from every city, and ordered them to be confined in prison, and sent for his sister Salome and her husband Alexander, and said, "I know that this Jewish people will greatly rejoice at my death; but I may have an honourable funeral attendance of a mourning multitude, if ye will obey my commands. As soon as I depart, slay all the Jewish elders whom {89} I have confined in prison, then will their relations be compelled to mourn, who will rejoice at my departure." He then appointed his soldiers to that slaughter, and commanded fifty shillings as reward to be given to each of them, that they might not withdraw their hands from the shedding of blood. When he was tormented with intense agony he wickedly commanded his own son Antipater to be killed, in addition to the two whom he had killed previously. At last, when he was sensible of his death's approach, he commanded them to reach him his knife to shred an apple, and violently stabbed himself, so that it quaked in him. Such was the death of Herod, who wickedly machinated on the coming of the heavenly Prince, and impiously killed the innocent little ones, his equals in age.

Lo, then, God's angel, after the death of Herod, appeared to Joseph in a dream, in the land of Egypt, thus saying, "Arise, and take the child together with his mother, and go again to the land of Israel; for they are dead, who machinated against the child's life." He then arose, as the angel had commanded him, and conveyed the child with the mother to the land of Israel. Then Joseph learned that Archelaus reigned in Judaea after Herod his father, and he durst not approach his presence. Then again he was admonished in a dream that he should go to Galilee, because the country there was not quite so near to the king, though it was in his kingdom. The child then dwelt in the city which is called Nazareth, that the prophecy might be fulfilled, which said, that he should be called a Nazarene. The angel said to Joseph, "They are dead who machinated against the child's life." With that word he manifested that more of the Jewish elders meditated the slaying of Christ; but it befell them very rightly, that they with their impious lord all perished.

We will not longer extend this narrative, lest it may seem tedious to you, but will pray for the intercession of these innocent martyrs for you. They are those who follow Christ {91} in white garments, whithersoever he goeth; and they stand before his throne, without any impurity, having their palm-twigs in hand, and sing the new hymn in honour of the Almighty, who liveth and ruleth ever without end. Amen.

* * * * *

K[=L]. JA[=N].

OCTABAS ET CIRCUMCISIO DOMINI NOSTRI.

Se Godspellere Lucas beleac this daegtherlice godspel mid feawum wordum, ac hit is mid menigfealdre mihte thaere heofenlican gerynu afylled. He cwaedh, "Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est nomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero conciperetur." Thaet is on ure gedheode, "Aefter than dhe w['ae]ron gefyllede ehta dagas Drihtnes acennednysse thaet he ymbsniden waere, tha waes his nama geciged Iesus, thaet is Haelend, dham naman he waes geh['a]ten fram dham engle, aerdham the h['e] on innodhe geeacnod waere."

Abraham se heahfaeder waes aerest manna ymbsniden, be Godes haese. Abraham waes Godes gespreca, and God to him genam gethoftraedene aefter Noes fl['o]de swidhost, and him to cwaedh, "Ic eom Aelmihtig Drihten, gang beforan me, and beo fulfremed. And ic sette min wed betwux me and dhe; and ic dhe thearle gemenigfylde, and thu bist manegra theoda faeder. Cyningas aspringadh of dhe, and ic sette min wed betwux me and dhe, and thinum ofspringe aefter dhe, thaet ic beo dhin God and dhines ofspringes." Abraham hine astrehte eallum limum to eordhan, and God him to cwaedh, "Heald thu min wed, and thin ofspring aefter dhe on heora maegdhum. Dhis is min wed, thaet ge healdan sceolon betwux me and eow; thaet aelc hyse-cild on eowrum cynrene beo ymbsniden: thaet t['a]cn sy betwux me and eow. Aelc hyse-cild, thonne hit eahta nihta {92} eald bidh, sy ymbsniden, aegdher ge aethelboren ge theowetling; and sedhe this forgaeidh his sawul losadh, fordhan the h['e] min wed a['y]dlode. Ne beo dhu geciged heonon-fordh Abram, ac Abraham, fordhan the ic gesette dhe manegra theoda faeder. Ne dhin wif ne beo gehaten Sara['i], ac beo gehaten Sarra; and ic h['i] gebletsige, and of hire ic dhe sylle sunu, thone dhu gecigest Isaac; and ic sette min wed to him and to his ofspringe on ecere faestnunge. And aefter dhaere spraece se Aelmihtiga up gewende." On tham ylcan daege waes Abraham ymbsniden, and eal his hyred, and sydhdhan his sunu Isaac, on dham eahtodhan daege his acennednysse.

Abrahames nama waes aet fruman mid fif stafum gecweden, Abram, thaet is, 'Healic faeder'; ac God geyhte his naman mid twam stafum, and gehet hine Abraham, thaet is, 'Manegra dheoda faeder'; fordhan the God cwaedh, thaet he hine gesette manegum dheodum to faeder. Sara['i] waes his w['i]f gehaten, thaet is gereht, 'Min ealdor,' ac God hi het sydhdhan Sarra, thaet is, 'Ealdor,' thaet heo naere synderlice hire hiredes ealdor geciged, ac fordhrihte 'Ealdor'; thaet is to understandenne ealra gelyfedra wifa moder. Hund-teontig geara waes Abraham, and his gebedda hund-nigontig, aerdhan dhe him cild gemaene waere. Thadha him cild com, tha com hit mid Godes foresceawunge and bletsunge to than swidhe, thaet God behet eallum mancynne bletsunge thurh his cynn. Dha heold Abrahames cynn symle sydhdhan Godes wed; and se heretoga Moyses, and eal Israhela maegdh ealle hi ymbsnidon heora cild on tham eahtodhan daege, and him naman gesceopon, odh thaet Crist on menniscnysse acenned weardh, sedhe fulluht astealde, and dhaere ealdan ['ae] getacnunge to gastlicere sodhfaestnysse awende.

W['e]n is thaet eower sum nyte hwaet sy ymbsnidennys. God bebead Abrahame, thaet he sceolde and his ofspring his wed healdan; thaet sum tacn waere on heora lichaman to geswutelunge thaet hi on God belyfdon, and het thaet he n['a]me scearpecgedne flint, and forcurfe sumne dael thaes felles aet {94} foreweardan his gesceape. And thaet tacn waes dha swa micel on geleaffullum mannum, swa micel swa nu is thaet halige fulluht, buton dham anum thaet nan man ne mihte Godes rice gefaran, aerdhan the se come the dha ealdan ['ae] sette, and eft on his andwerdnysse h['i] to gastlicum thingum awende: ac gehwylce halgan andbidodon on Abrahames wununge buton tintregum, theah on helle-wite, odhthaet se Alysend com, the dhone ealdan deofol gewylde, and his gecorenan to heofenan rice gelaedde.

Se ylca Haelend, the nu egefullice and halwendlice clypadh on his godspelle, "Buton gehwa beo ge-edcenned of waetere and of tham Halgum Gaste, ne maeg he faran into heofenan rice," se ylca clypode gefyrn thurh dha ealdan ['ae], "Swa hwylc hyse-cild swa ne bidh ymbsniden on tham fylmene his flaesces his sawul losadh, fordhan the he aydlode min wed." This tacen st['o]d on Godes folce odh thaet Crist sylf com, and he sylf waes thaere halgan ['ae] undertheod the he gesette, thaet he dha alysde the neadwislice dhaere ['ae] undertheodde waeron. He cwaedh thaet he ne c['o]me to dhy thaet he wolde tha ealdan ['ae] towurpan, ac gefyllan. Tha weardh he on tham eahtodhan daege his gebyrd-tide lichamlice ymbsniden, swa swa he sylf aer taehte; and mid tham geswutelode thaet seo ealde ['ae] waes halig and g['o]d on hire timan, tham dhe hire gehyrsume waeron. Hit waes gewunelic thaet tha magas sceoldon tham cilde naman gescyppan on dham eahtodhan daege mid thaere ymbsnidennysse, ac h['i] ne dorston naenne odherne naman Criste gescyppan thonne se heah-engel him gesette, aerdhan the h['e] on his modor innodhe geeacnod waere, thaet is, IESUS, and on urum gereorde, HAELEND, fordhan dhe he gehaeldh his folc fram heora synnum.

Nis nu alyfed cristenum mannum thaet hi thas ymbsnidennysse lichamlice healdan, ac theah-hwaedhere nan man ne bidh sodhlice cristen, buton he dha ymbsnidennysse on gastlicum dheawum gehealde. Hwaet getacnadh thaes fylmenes of-cyrf on dham gesceape, buton galnysse wanunge? Eadhe mihte thes cwyde beon laewedum mannum bediglod, naere seo gastlice getacning. Hit dhincdh ungelaeredum mannum dyselig to {96} gehyrenne; ac gif hit him dyslic thince, thonne cide he widh God, the hit gesette, na widh us, the hit secgadh. Ac wite gehwa to gewissan, buton he his flaesclican lustas and galnysse gewanige, thaet he ne hylt his cristend['o]m mid rihtum biggenge. Be dhysum dhinge ge habbadh oft gehyred, ac us is acumendlicere eower gebelh, thonne thaes Aelmihtigan Godes grama, gif we his bebodu forsuwiadh. Gif ge willadh aefter menniscum gesceade lybban, thonne sind ge gastlice ymbsnidene; gif ge thonne eowere galnysse undertheodde beodh, thonne beo ge swa se witega cwaedh, "Se mann dhadha he on wurdhmynte waes he hit ne understod; he is fordhy widhmeten stuntum nytenum, and is him gel['i]c geworden."

Fordhy sealde God mannum gesce['a]d, thaet hi sceoldon oncnawan heora Scyppend, and mid biggenge his beboda thaet ece lif geearnian. Witodlice se fyrenfulla bidh earmra dhonne aenig nyten, fordhan the thaet nyten naefdh nane sawle, ne naefre ne ge-edcucadh, ne tha toweardan wita ne dhrowadh. Ac we dhe sind to Godes anlicnysse gesceapene, and habbadh ['u]nateorigendlice saule, we sceolon of deadhe ar['i]san, and agyldan Gode gescead ealra ura gedhohta, and worda, and weorca. Ne sceole we fordhy sinderlice on anum lime beon ymbsnidene, ac we sceolon dha fulan galnysse symle wanian, and ure eagan fram yfelre gesihdhe awendan, and earan from yfelre heorcnunge; urne m['u]dh fram leasum spraecum, handa fram m['a]ndaedum; ure fotwylmas fram deadbaerum sidhfaete, ure heortan fram facne. Gif we swa fram leahtrum ymbsnidene beodh, thonne bidh ['u]s geset n['i]we nama; swa swa se w['i]tega Isa['i]as cwaedh, "God gec['i]gdh his dheowan odhrum naman." Eft se ylca w['i]tega cwaedh, "Thu bist gec['i]ged niwum naman, thone dhe Godes m['u]dh genemnode." Se n['i]wa nama is 'Cristianus,' thaet is, Cristen. Ealle we sind of Criste cristene geh['a]tene, ac we sceolon dhone arwurdhfullan naman mid aedhelum theawum geglengan, thaet we ne beon lease cristene. Gif we dhas gastlican ymbsnidennysse on urum dheawum healdadh, thonne sind we Abrahames cynnes, aefter sodhum geleafan; swa swa se theoda lareow Paulus {98} cwaedh to geleaffullum, "Gif ge sind Cristes, thonne sind ge Abrahames s['ae]d, and aefter behate yrfenuman." Petrus eac se apostol tihte geleaffulle w['i]f to eadmodnysse and gemetfaestnysse, dhus cwedhende, "Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het, dhaere dohtra ge sind, wel donde and na ondraedende aenige gedrefednysse."

Se eahtodha daeg, the thaet cild on ymbsniden waes, getacnode dha eahtodhan ylde dhyssere worulde, on thaere we arisadh of deadhe ascyrede fram aelcere brosnunge and gewemmednysse ures lichaman. Thaet staenene sex, the thaet cild ymbsnadh, getacnode dhone st['a]n dhe se apostol cwaedh, "Se st['a]n sodhlice waes Crist." He cwaedh waes for dhaere getacnunge, na for edwiste. Thurh Cristes geleafan, and hiht, and sodhe lufe, beodh singallice estfulle heortan mid daeghwonlicere ymbsnidenysse afeormode fram leahtrum, and dhurh his gife onlihte.

We habbadh oft gehyred thaet men hatadh thysne daeg geares daeg, swylce thes daeg fyrmest sy on geares ymbryne; ac we ne gemetadh nane geswutelunge on cristenum bocum, hw['i] thes daeg to geares anginne geteald sy. Tha ealdan Romani, on haedhenum dagum, ongunnon thaes geares ymbryne on dhysum daege; and dha Ebreiscan leoda on lenctenlicere emnihte; dha Greciscan on sumerlicum sunstede; and tha Egyptiscan dheoda ongunnon heora geares getel on haerfeste. Nu ongindh ure ger['i]m, aefter Romaniscre gesetnysse, on dhysum daege, for nanum godcundlicum gesceade, ac for dham ealdan gewunan. Sume ure dhening-b['e]c onginnadh on Aduentum Domini; nis dheah thaer fordhy dhaes geares ord, ne eac on dhisum daege nis mid n['a]num gesceade; theah dhe ure ger['i]m-b['e]c on thissere st['o]we ge-edlaecon. Rihtlicost bidh gedhuht thaet thaes geares anginn on dham daege sy gehaefd, the se Aelmihtiga Scyppend sunnan, and m['o]nan, and steorran, and ealra tida anginn gesette; thaet is on tham daege the thaet Ebreisce folc heora geares getel onginnadh; swa swa se heretoga Moyses on dham aelicum bocum awr['a]t. Witodlice God cwaedh to Moysen be dham mondhe, "Thes monadh is mondha anginn, and he bidh fyrmest on geares {100} mondhum." Nu heold thaet Ebreisce folc dhone forman geares daeg on lenctenlicere emnihte, fordhan dhe on dham daege wurdon gearlice tida gesette.

Se eahteteodha daeg thaes mondhes the we h['a]tadh Martius, dhone ge hatadh Hlyda, waes se forma daeg dhyssere worulde. On dham daege worhte God leoht, and merigen, and aefen. Dha e['o]don thry dagas fordh buton t['i]da gemetum; fordhan the tunglan naeron gesceapene, aer on tham feordhan daege. On dham feordhan daege gesette se Aelmihtiga ealle tungla and gearlice t['i]da, and h['e]t thaet h['i] w['ae]ron to t['a]cne dagum and gearum. Nu ongynnadh tha Ebreiscan heora geares anginn on tham daege the ealle tida gesette waeron, thaet is on dham feordhan daege woruldlicere gesceapenysse; and se lareow Beda teldh mid micclum gesceade thaet se daeg is XII. K[=L], dhone daeg we freolsiadh tham halgum were Benedick to wurdhmynte, for his micclum gedhincdhum. Hwaet eac seo eordhe cydh mid hire cidhum, the dhonne ge-edcuciadh, thaet se tima is thaet rihtlicoste geares anginn, dhe h['i] on gesceapene waeron.

Nu w['i]gliadh stunte men menigfealde w['i]gelunga on dhisum daege, mid micclum gedwylde, aefter haedhenum gewunan, ongean heora cristendom, swylce h['i] magon heora l['i]f gelengan, oththe heora gesundfulnysse, mid tham dhe h['i] gremiadh thone Aelmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene, thaet h['i] cepadh be dham monan heora faer, and heora daeda be dagum, and nelladh heora dhing wanian on monan-daeg, for anginne dhaere wucan; ac se monan-daeg nis na fyrmest daga on thaere wucan, ac is se odher. Se sunnan-daeg is fyrmest on gesceapenysse and on endebyrdnysse, and on wurdhmynte. Secgadh eac sume gedwaesmenn thaet sum orfcyn sy the man bletsigan ne sceole, and cwedhadh thaet h['i] thurh bletsunge misfaradh, and dhurh wyrigunge gedheodh, and brucadh thonne Godes gife him on teonan, buton bletsunge, mid deofles awyrigednysse. Aelc bletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta, and deofol nane {102} gesceafta scyppan ne maeg, ac he is yfel tihtend, and leas wyrcend, synna ordfruma, and sawla bepaecend.

Tha gesceafta dhe sind thwyrlice gedhuhte, h['i] sind to wrace gesceapene yfel-daedum. Oft halige men wunedon on westene betwux redhum wulfum and leonum, betwux eallum deorcynne and wurmcynne, and him nan dhing derian ne mihte; ac h['i] totaeron tha hyrnedan naeddran mid heora nacedum handum, and tha micclan dracan eadhelice acwealdon, buton aelcere dare, thurh Godes mihte.

Wa dham men the br['i]cdh Godes gesceafta, buton his bletsunge, mid deofellicum w['i]glungum, thonne se dheoda lareow cwaedh, Paulus, "Swa hwaet swa ge dodh on worde, odhdhe on weorce, dodh symle on Drihtnes naman, thancigende tham Aelmihtigan Faeder thurh his Bearn." Nis thaes mannes cristendom naht, the mid deoflicum w['i]glungum his l['i]f adrihdh; he is geh['i]wod to cristenum men, and is earm haedhengylda; swa swa se ylca apostol be swylcum cwaedh, "Ic wene thaet ic swunce on ydel, dhadha ic eow to Gode gebigde: nu ge cepadh dagas and mondhas mid ydelum w['i]glungum."

Is hwaedhere aefter gecynde on gesceapennysse aelc lichamlice gesceaft dhe eordhe acendh fulre and maegenfaestre on fullum monan thonne on gewanedum. Swa eac treowa, gif h['i] beodh on fullum monan geheawene, h['i] beodh heardran and langf['ae]rran to getimbrunge, and swidhost, gif h['i] beodh unsaepige geworhte. Nis dhis nan w['i]glung, ac is gecyndelic dhincg thurh gesceapenysse. Hwaet eac seo s['ae] wunderlice gethwaerlaecdh thaes monan ymbrene; symle h['i] beodh geferan on waestme and on wanunge. And swa swa se mona daeghwonlice feower pricon lator arist, swa eac seo s['ae] symle feower pricum lator fleowdh.

Uton besettan urne hiht and ure gesaeldha on thaes Aelmihtigan Scyppendes foresceawunge, sedhe ealle gesceafta on dhrim dhingum gesette, thaet is on gemete, and on getele, and on hefe. Sy him wuldor and lof ['a] on ecnysse. Amen.

JANUARY I.

THE OCTAVES AND CIRCUMCISION 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 circumcideretur puer, vocatum est nomen ejus Jesus, quod vocatum est ab angelo, priusquam in utero conciperetur." That is in our tongue, "After that the eight days were accomplished from the Lord's birth, that he should be circumcised, his name was called Jesus, that is _Saviour_, by which name he was called by the angel before he was conceived in the womb."

The patriarch Abraham was the first man circumcised by God's command. Abraham spake with God, and God held converse most with him after Noah's flood, and said, "I am the Lord Almighty; walk before me and be perfect. And I will set my covenant betwixt me and thee, and I will exceedingly multiply thee, and thou shalt be the father of many nations. Kings shall spring from thee, and I will set my covenant betwixt me and thee, and thy offspring after thee, that I am the God of thee and of thy offspring." Abraham prostrated himself with all his limbs to the earth, and God said to him, "Hold thou my covenant, and thy offspring after thee in their tribes. This is my covenant, which ye shall hold betwixt me and you; that every male child in your tribe shall be circumcised: be that a sign betwixt me and you. Let every {93} male child, when it is eight nights old, be circumcised, both the noble-born and the slave; and he who neglecteth this, his soul shall perish, because he hath disregarded my covenant. Now be thou henceforth called not Abram, but Abraham, because I will establish thee as the father of many nations. Nor be thy wife called Sarai, but be called Sarah; and I will bless her, and of her I will give thee a son whom thou shalt call Isaac; and I will set my covenant with him and his offspring for everlasting duration. And after this speech the Almighty went up." On the same day Abraham was circumcised, and all his household, and afterwards his son Isaac, on the eighth day from his birth.

Abraham's name was at first spoken with five letters, 'Abram,' that is _High father_; but God increased his name with two letters, and called him Abraham, that is _Father of many nations_: for God said that he had appointed him for father of many nations. His wife was called Sarai, which is interpreted, _My chief_; but God called her afterwards Sarah, that is _Chief_; that she might not be exclusively called her family's chief, but absolutely chief; which is to be understood, mother of all believing women. An hundred years old was Abraham, and his consort ninety, before they had a child between them. When a child came to them, it came so much with God's providence and blessing, that God promised blessing to all mankind through his kin. Then Abraham's kin ever held God's covenant; and the leader Moses, and all the tribe of Israel, circumcised their children on the eighth day, and gave them names, until Christ was born in human nature, who established baptism, and changed the token of the old law to spiritual righteousness.

It is probable that some of you know not what circumcision is. God commanded Abraham, that he and his offspring should hold his covenant; that there might be some sign on their bodies to show that they believed in God, and commanded him to take a sharp-edged flint, and cut off a {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 God's kingdom, before He came who should confirm the old law, and afterwards, by his presence, turn it to a spiritual sense: but every holy man abode in Abraham's dwelling, without torments, although in hell, until the Redeemer came, who overcame the old devil, and led his chosen to the kingdom of heaven.

The same Saviour, who now awfully and salutarily cries in his gospel, "Unless anyone be born again of water and the Holy Ghost, he cannot go to the kingdom of heaven," the same cried of old, through the old law, "Whatever male child shall not be circumcised in the foreskin of his flesh, his soul shall perish, because he hath disregarded my covenant." This sign stood among God's people until Christ himself came, and he himself was subject to the holy law that he had established, that he might release those who had necessarily been subjected to the old law. He said that he came not to overthrow, but to fulfil the old law. Then on the eighth day from his birth he was bodily circumcised, as he himself had before taught, and thereby manifested that the old law was holy and good in its time for those who were obedient to it. It was usual that the parents should give a name to the child on the eighth day, with circumcision, but they durst not give any other name to Christ than what the archangel had fixed on for him, before he was conceived in his mother's womb, that is, JESUS, and in our tongue, SAVIOUR, because he shall save his people from their sins.

It is not now allowed to christian men to observe circumcision bodily, but, nevertheless, no man is truly a christian, unless he observe circumcision in spiritual conduct. What does the amputation of the foreskin betoken but decrease of lust? This discourse might easily be concealed from the laymen, were it not for its spiritual signification. To unlearned men it seems foolish to hear; but if it seems foolish {97} to him, let him chide God, who established it, not us, who say it. But let everyone know for certain, unless he diminish his fleshly lusts and wantonness, that he holds not his christianity with right observance. Of this matter ye have often heard, but to us your displeasure is more tolerable than the anger of Almighty God, if we announce not his commandments. If ye will live according to human reason, then are ye spiritually circumcised; but if ye will be subjected to your libidinousness, then will ye be as the prophet said, "Man, when he was in dignity understood it not; he is, therefore, compared with the foolish beasts, and is become like unto them."

Therefore has God given reason to men that they might acknowledge their Creator, and by observance of his commandments, merit eternal life. Verily the wicked man is more miserable than any beast, because the beast has no soul, nor will ever be quickened again, nor suffer future punishments. But we, who are created after God's likeness, and have an unperishable soul, we shall arise from death, and render to God an account of all our thoughts, and words, and works. Therefore we should not merely be circumcised in one member, but should constantly diminish foul libidinousness, and turn our eyes from evil seeing, and ears from evil hearing; our mouth from leasing speeches, hand from wicked deeds; our footsteps from the deadly path, our hearts from guile. If we are thus circumcised from sins, then will a new name be given us, as the prophet Isaiah said, "God will call his servants by other names." Again, the same prophet said, "Thou shall be called by a new name, which the mouth of God hath named." That new name is 'Christianus,' that is, _Christian_. We are all from Christ called christians, but we should adorn that honourable name with exalted morals, that we be not false christians. If we observe this spiritual circumcision in our morals, then are we of Abraham's kin, in true faith; as the apostle of the gentiles, Paul, said to {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 circumcised, betokened the eighth age of this world, in which we shall arise from death, parted from every earthly corruption and pollution of our body. The stone knife, which circumcised the child, betokened the stone of which the apostle said, "The stone verily was Christ." He said _was_, meaning a type, not in substance. Through belief, and hope, and true love of Christ, are pious hearts cleansed, by daily circumcision, from their sins, and through his grace enlightened.

We have often heard that men call this day the day of the year, as if this day were first in the circuit of the year; but we find no explanation in christian books, why this day is accounted the beginning of the year. The old Romans, in heathen days, begun the circuit of the year on this day; and the Hebrew nations on the vernal equinox; the Greeks on the summer solstice; and the Egyptians begun their year at harvest. Now our calendar begins, according to the Roman institution, on this day, not for any religious reason, but from old custom. Some of our service-books begin on the Lord's Advent; but not on that account is that the beginning of the year, nor is it with any reason placed on this day; though our calendars, in this place, repeat it. Most rightly it has been thought that the beginning of the year should be observed on the day that the Almighty Creator placed the sun, and the moon, and the stars, and the beginning of all the seasons; that is on the day that the Hebrew people begin the calculation of their year; as the leader Moses has written in the books of laws. Verily God said to Moses concerning that month, "This month is the beginning of months, and it {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 God made light, and morning, and evening. Then three days went forth without any measure of times; for the heavenly bodies were not created before the fourth day. On the fourth day the Almighty fixed all the heavenly bodies, and the yearly seasons, and commanded that they should be for a sign, for days, and for years. Now the Hebrews begin their year on the day when all the seasons were appointed, that is on the fourth day of the world's creation, and the doctor Beda reckons, with great discretion, that that day is the twenty-first of March, the day which we celebrate in honour of the holy man Benedict, for his great excellencies. Aye, the earth also makes known by her plants, which then return to life, that the time at which they were created is the most correct beginning of the year.

Now foolish men practise manifold divinations on this day, with great error, after heathen custom, against their christianity, as if they could prolong their life or their health, while they provoke the Almighty Creator. Many are also possessed with such great error, that they regulate their journeying by the moon, and their acts according to days, and will not undertake anything on Monday, because of the beginning of the week; though Monday is not the first day in the week, but is the second. Sunday is the first in creation, in order, and in dignity. Some foolish men also say, that there are some kinds of animals which one should not bless; and say that they decline by blessing, and by cursing thrive, and so enjoy God's grace to their injury, without blessing, with the devil's malediction. Every blessing is of God, and curse of the devil. God created all creatures, and the devil can create no creatures, for he is an inciter to evil, {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 God's might.

Woe to the man who uses God's creatures, without his blessing, with diabolical charms, when the apostle of the gentiles, Paul, has said, "Whatsoever ye do in word or in work, do always in the name of the Lord, thanking the Almighty Father through his Son." That man's christianity is naught, who passes his life in diabolical charms; he is in appearance a christian man, and is a miserable heathen; as the same apostle said of such, "I believe that I laboured in vain when I inclined you to God, now ye observe days and months with vain auguries."

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.

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

EPIPHANIA DOMINI.

Men dha leofostan, nu for feawum dagum we oferraeddon this godspel aetforan eow, the belimpdh to dhysses daeges dhenunge, for gereccednysse dhaere godspellican endebyrdnysse; ac we ne hrepodon thone traht na swidhor thonne to dhaes daeges wurdhmynte bel['a]mp: nu wille we eft oferyrnan tha ylcan godspellican endebyrdnysse, and be dhyssere andweardan freolst['i]de trahtnian.

Matheus se Godspellere cwaedh, "Cum 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. "Thadha se Haelend acenned waes on thaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha comon fram east-daele middangeardes dhry tungel-witegan to dhaere byrig Hierusalem, thus befr['i]nende, Hwaer is Iudeiscra leoda Cyning, sedhe acenned is?" etc.