Chapter V: K=l. Jan (2)

Dhes daeg is gehaten Epiphania Domini, thaet is Godes geswutelung-daeg. On thysum daege Crist waes geswutelod tham dhrym cyningum, dhe fram east-daele middangeardes hine mid thrimfealdum lacum gesohton. Eft embe geara ymbrynum h['e] weardh on his fulluhte on thysum daege middangearde geswutelod, dhadha se Halga G['a]st, on culfran h['i]we, uppon him gereste, and thaes Faeder stemn of heofenum hl['u]de swegde, thus cwedhende, "Thes is min leofa Sunu, the me w['e]l licadh; gehyradh him." Eac on dhisum daege he awende waeter to aedhelum wine, and mid tham geswutelode thaet he is se sodha Scyppend, the dha gesceafta awendan mihte. For dhisum thrym dhingum is dhes freols-daeg Godes swutelung gecweden. On dham forman daege his gebyrd-tide he weardh aeteowed thrym hyrdum on Iudeiscum earde, thurh dhaes engles bodunge. On dham ylcum daege he weardh gecydd tham dhrym tungel-witegum on east-daele, thurh dhone beorhtan steorran; ac on thysum daege {106} h['i] comon mid heora lacum. Hit waes gedafenlic thaet se gesceadwisa engel hine cydde tham gesceadwisum Iudeiscum, dhe Godes ['ae] cudhon, and dham hadhenum, the dhaes godcundan gesceades nyston na dhurh stemne, ac dhurh tacn waere geswutelod.

Tha Iudeiscan hyrdas get['a]cnodon dha gastlican hyrdas, thaet sind dha apostolas, the Crist geceas of Iudeiscum folce, ['u]s to hyrdum and to lareowum. Dha tungel-witegan, dhe waeron on haedhenscipe wunigende, haefdon getacnunge ealles haedhenes folces, dhe wurdon to Gode geb['i]gede thurh dhaera apostola l['a]re, the waeron Iudeiscre dheode. Sodhlice se sealm-sceop awr['a]t be Criste, thaet h['e] is se hyrn-stan the gefegdh tha twegen weallas togaedere, fordhan dhe he getheodde his gecorenan of Iudeiscum folce and tha geleaffullan of haedhenum, swilce twegen wagas to anre geladhunge; be dham cwaedh Paulus se apostol, "Se Haelend bodade on his to-cyme sibbe us dhe feorran w['ae]ron, and sibbe tham dhe gehende w['ae]ron. He is ure sibb, sedhe dyde aegdher to anum, towurpende dha ['ae]rran feondscipas on him sylfum." Tha Iudeiscan dhe on Crist gelyfdon waeron him geh['e]ndor st['o]wlice, and eac dhurh cydhdhe thaere ealdan ['ae]: we waeron swidhe fyrlyne, aegdher ge st['o]wlice ge dhurh uncydhdhe; ac he us gegaderode mid ['a]num geleafan to dham healicum hyrn-stane, thaet is to annysse his geladhunge.

Dha easternan tungel-w['i]tegan ges['a]won n['i]wne steorran beorhtne, na on heofenum betwux odhrum tunglum, ac waes ['a]ngenga betwux heofenum and eordhan. Dha undergeaton h['i] thaet se seldcudha tungel gebicnode thaes sodhan Cyninges acennednysse, on dham earde dhe he ofergl['a]d; and fordhi comon to Iudea rice, and thone arleasan cyning Herodem mid heora bodunge dhearle af['ae]rdon; fordhan dhe buton tweon seo eordhlice arleasnys weardh gescynd, thadha seo heofenlice healicnyss weardh geopenod.

Swutol is thaet dha tungel-witegan tocneowon Crist sodhne mann, dhadha h['i] befrunon, "Hwaer is se dhe acenned is?" H['i] oncneowon hine sodhne Cyning, thadha h['i] cwaedon, "Iudea {108} Cyning." H['i] hine wurdhodon sodhne God, thadha h['i] cwaedon, "We comon to dhy thaet we us to him gebiddan." Eadhe mihte God h['i] gewissian thurh dhone steorran to dhaere byrig the thaet cild on waes, swa swa he his acennednysse thurh dhaes steorran up-spring geswutelode; ac he wolde thaet dha Iudeiscan boceras dha witegunge be dham raeddon, and swa his cenning-stowe geswutelodon, thaet h['i] gehealdene waeron, gif h['i] woldon mid than tungel-witegum h['i] to Criste gebiddan: gif h['i] thonne noldon, thaet h['i] wurdon mid thaere geswutelunge genidherode. Tha tungel-witegan ferdon and h['i] gebaedon, and dha Iudeiscan boceras baeftan belifon, the tha cenning-stowe thurh b['o]clic gescead geb['i]cnodon.

Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton dham arleasum Iudeiscum anum. Heofonas oncneowon heora Scyppend, dhadha h['i] on his acennednysse n['i]wne steorran aeteowdon. S['ae] oncneow dhadha Crist mid drium fot-wylmum ofer hyre ydha mihtelice eode. Sunne oncneow, thatha heo on his dhrowunge hire leoman fram mid-daege odh n['o]n behydde. Stanas oncneowon, dhadha h['i] on his fordhsidhe sticmaelum toburston. Seo eordhe oncneow, dhadha heo on his aeriste eall byfode. Hell oncneow, dhadha heo hire haeftlingas undhances forlet. And dheah tha heard-heortan Iudei noldon for eallum dham tacnum thone sodhan Scyppend tocn['a]wan, the tha dumban gesceafta undergeaton, and mid gebicnungum geswutolodon. Naeron h['i] swa-dheah ealle endemes ungeleaffulle, ac of heora cynne waeron aegdher ge w['i]tegan ge apostolas, and fela dhusenda gelyfedra manna.

Thatha dha tungel-witegan thone cyning gecyrdon, tha weardh se steorra him ungesewen; and eft, dhadha h['i] to dham cilde gecyrdon, tha gesawon h['i] eft dhone steorran, and he dha h['i] gelaedde to tham huse, thaer h['e] inne wunode. Ne glad h['e] ealne weig him aetforan, ac sydhdhan h['i] comon to Iudeiscum earde, sydhdhan he waes heora latteow, odh thaet he bufan Cristes gesthuse aetstod.

Herodes haefde deofles getacnunge; and se dhe fram Gode {110} bichdh to deofle he forlyst Godes gife, thaet is his modes onlihtinge, swa swa dha tungel-witegan dhone steorran forluron, dhadha h['i] dhone redhan cyning gecyrdon. Gif he dhonne eft thone deofol anraedlice forl['ae]t, dhonne gem['e]t h['e] eft thaes halgan Gastes gife, the his heortan onliht, and to Criste gelaet.

Us is eac to witenne, thaet waeron sume gedwolmen dhe cw['ae]don, thaet aelc man beo acenned be steorrena gesetnyssum, and thurh heora ymbryna him wyrd gelimpe, and n['a]mon to fultume heora gedwylde thaet n['i]we steorra asprang thatha Drihten lichamlice acenned weardh, and cwaedon thaet se steorra his gewyrd waere. Gew['i]te dhis gedwyld fram geleaffullum heortum, thaet aenig gewyrd sy, buton se Aelmihtiga Scyppend, sedhe aelcum men foresceawadh lif be his geearnungum. Nis se man for steorrum gesceapen, ac dha steorran sint mannum to nihtlicere lihtinge gesceapene. Thadha se steorra gl['a]d, and tha tungel-witegan gelaedde, and him dhaes cildes inn geb['i]cnode, dha geswutelode he thaet he waes Cristes gesceaft, and rihtlice his Scyppende thenode: ac h['e] naes his gewyrd. Eft we biddadh thaet n['a]n geleafful man his geleafan mid thisum gedwylde ne befyle. Witodlice Rebecca, Isa['a]ces w['i]f, acende twegen getwysan, Iacob and Esau, on ['a]nre tide, swa thaet Iacob heold thone yldran brodher Esau be dham f['e]t on dhaere cenninge, and hi naeron dheah gelice on dheawum, ne on lifes geearnungum. Witodlice thaet halige gewrit cwydh thaet God lufode Iacob, and hatode Esau; na for gewyrde, ac for mislicum geearnungum. Hit gelimpdh forwel oft thaet on anre t['i]de acendh seo cw['e]n and seo wyln, and dheah gedhicdh se aedheling be his gebyrdum to healicum cynesetle, and dhaere wylne sunu wunadh eal his l['i]f on dheowte.

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.

We should, by obedience, and continence, and humility, unanimously proceed to our home, and with holy virtues require the country, which we lost through sins. Rightly was the treacherous Herod deceived by the astrologers, and came not to Christ; because he sought him with a guileful {121} purpose. He betokened the false hypocrites, who in outward show seek God, and never find him. He is to be sought with a true heart, and steadfast mind, who liveth and ruleth with the Father and the Holy Ghost, for ever and ever. Amen.

* * * * *

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

Cum descendisset Iesus de monte secute sunt eum turbe multe: et
reliqua.

Matheus, se eadiga Godspellere awr['a]t on thissere godspellican raedinge, thaet "se Haelend nidher-eode of anre dune, and him filigde micel menigu. Efne dha com sum hreoflig mann, and aleat widh thaes Haelendes, thus cwedhende, Drihten, gif thu wilt, thu miht me geclaensian. Se Haelend astrehte his hand, and hine hrepode, and cwaedh, Ic wylle; and sy dhu geclaensod. Tha sona weardh his hreofla eal geclaensod, and he waes gehaeled. Dha cwaedh se Haelend him to, Warna thaet thu hit nanum menn ne secge; ac far to Godes temple, and geswutela dhe sylfne dham sacerde, and geoffra dhine l['a]c, sw['a] sw['a] Moyses bebead him on gewitnysse."

Se l['a]reow Haegmon cwedh on dhissere trahtnunge thaet seo d['u]n the se Haelend of-astah getacnode heofenan rice, of dham nidher-astah se Aelmihtiga Godes Sunu, dhadha he underfeng ure gecynd, and to menniscum men geflaeschamod weardh, to dhy thaet he mancynn fram deofles anwealde alysde. He waes ungesewenlic and undhrowigendlic on his gecynde; tha weardh he gesewenlic on urum gecynde, and throwigendlic. Seo micele menigu dhe him filigde getacnode dha geleaffullan cristenan, the mid heora theawa staepum Drihtne filiadh. Witodlice we folgiadh Cristes fotswadhum, gif we his gebisnungum mid godum weorcum geefenlaecadh. "Efne dha com sum hreoflig man, and aleat widh thaes Haelendes, thus cwedhende, Drihten, gif thu wilt, dhu miht me geclaensian. Se Haelend {122} astrehte his hand, and hine hrepode, and cwaedh, Ic wille; and sy dhu geclaensod. Tha sona weardh his hreofla eal geclaensod, and he waes gehaeled."

On dhissere daede is geswutelod Godes miht, and his eadmodnys. Moyses ['ae] forbead to hrepenne aenigne hreoflan, ac se eadmoda Crist nolde hine forseon, theah dhe he atelic waere, and eac geswutelode thaet h['e] waes Hlaford thaere ealdan ['ae], and na dheow. Mihtiglice he mihte mid his worde hine gehaelan, buton hrepunge; ac he geswutelode thaet his hrepung is swidhe halwende geleaffullum. Geleafful waes se hreoflia, dhadha he cwaedh, "Drihten, gif thu wilt, dhu miht me geclaensian." Se Haelend andwyrde, "Ic wylle; and thu beo geclaensod." Godes haes sodhlice is weorc, swa swa se sealm-wyrhta cwaedh, "He hit gecwaedh, and tha gesceafta waeron geworhte. He bebead, and h['i] waeron gesceapene."

On gastlicum andgite getacnode thes hreoflia man eal mancyn, the waes atelice hreoflig, mid mislicum leahtrum on tham inran menn; ac hit gebeah to Cristes geleafan, and gleawlice undergeat thaet hit ne mihte thaere sawle claensunge onfon, buton thurh Drihten, the nane synne ne worhte, ne nan facn naes on his mudhe gemet. Ladhlic bidh thaes hreoflian lic mid menigfealdum springum and geswelle, and mid mislicum fagnyssum; ac se inra mann, thaet is seo sawul, bidh micele atelicor, gif heo mid mislicum leahtrum begripen bidh. We sceolon rihtlice gelyfan on Crist, thaet he ure sawle fram synna fagnyssum gehaelan maege; and we sceolon anraedlice his willan to dhaere fremminge biddan. His hand getacnadh his mihte and his flaesclicnysse. Swa swa Crist mid his handa hrepunge thone hreoflian gehaelde, swa eac he alysde us fram ure sawla synnum dhurh anfenge ures flaesces; swa swa se witega Isaias cwaedh, "Sodhlice he sylf aetbraed ure adlunga, and ure sarnyssa he sylf abaer."

Mid tham dhe he forbead tham gehaeledum hreoflian thaet he hit nanum men ne cydde, mid tham he sealde us bysne thaet we ne sceolon na w['i]dmaersian ure wel-daeda, ac we sceolon {124} onscunian, mid inweardre heortan, thone ydelan gylp, gif we hwaet lytles to g['o]de gedodh. Witodlice ne bidh us mid nanum odhrum edleane forgolden, gif we go['o]d for gylpe dodh, buton mid helle susle; fordhan dhe gilp is an heofod-leahter.

Seo ealde ['ae] bebead thaet gehwilc hreoflig man gecome to tham sacerde, and se sacerd sceolde hine fram mannum ascirian, gif h['e] sodhlice hreoflig waere. Gif he naere swutelice hreoflig, waere dhonne be his dome claene geteald. Gif se sacerd hine hreofligne tealde, and Godes miht hine sydhdhan gehaelde, thonne sceolde he mid lace his claensunge Gode dhancian. Swa sceal eac se dhe mid heafod-leahtrum widhinnan hreoflig bidh cuman to Godes sacerde, and geopenian his digelnysse dham gastlican laece, and be his raede and fultume his sawle wunda daedbetende gelacnian. Sume men wenadh thaet him genihtsumige to fulfremedum laecedome, gif h['i] heora synna mid onbryrdre heortan Gode ['a]num andettadh, and ne dhurfon nanum sacerde geandettan, gif h['i] yfeles geswicadh: ac gif heora wena sodh waere, dhonne nolde Drihten asendan thone dhe he sylf gehaelde to tham sacerde mid aenigre lace. For dhaere ylcan gebisnunge eac h['e] asende Paulum, thone dhe he sylf of heofenum gespraec, to dham sacerde Annanian, thus cwedhende, "Ga inn to dhaere ceastre, and dhaer the bidh gesaed hwaet the gedafenadh to d['o]nne."

Ne gedyde se sacerd thone man hreofligne odhdhe unhreofligne, ac h['e] d['e]mde thaet he sceolde beon ascyred fram manna neawiste, gif his hreofla wyrsigende waere; odhdhe betwux mannum wunian, gif his hreofla godigende waere. Swa sceal don se gastlica sacerd: he sceal gerihtlaecan Godes folc, and dhone ascyrian, and am['a]nsumian fram cristenum mannum, the swa hreoflig bidh on m['a]nfullum dheawum thaet he odhre mid his yfelnysse besmit; be dham cwaedh se apostol Paulus, "Afyrsiadh thone yfelan fram eow, dhyl['ae]s dhe an wannhal scep ealle dha eowde besmite." Gif his hreofla bidh godigende, thaet is gif he yfeles geswicdh, and his dheawas dhurh Godes ege gerihtlaecdh, {126} he haebbe wununge betwux cristenum mannum, odh thaet he full hal sy on his drohtnungum.

Se godspellere cwaedh, thaet "Drihten ferde aefter dhisum to anre byrig the is geh['a]ten Capharnaum; tha genealaehte him to sum hundredes ealdor, biddende and cwedhende, Drihten, min cniht lidh aet h['a]m bedreda, and is yfele gedhreatod. Drihten him andwyrde, Ic cume and hine gehaele. Tha andwyrde se hundredes ealdor, and cwaedh, Drihten, ne eom ic wyrdhe thaet thu innfare under minum hrofe; ac cwedh thin word, and min cniht bidh gehaeled. Ic eom ['a]n man geset under anwealde, haebbende under me cempan; and ic cwedhe to dhisum, Far dhu, and he faerdh; to odhrum, Cum dhu, and he cymdh; to minum dheowan, Do dhis, and he dedh. Tha wundrode se Haelend, dhadha h['e] dhis gehyrde, and cwaedh to dhaere fyligendan menigu, Sodh ic eow secge, ne gemette ic swa micelne geleafan on Israhela dheode. Ic secge eow to sodhum, thaet manega cumadh fram east-daele and west-daele, and gerestadh h['i] mid Abrahame dham heahfaedere, and Isa['a]ce, and Iacobe, on heofenan rice. Tha r['i]can bearn beodh aworpene into dham yttrum theostrum, thaer bidh w['o]p and todha gebitt. Dha cwaedh eft se Haelend to tham hundredes ealdre, Far dhe h['a]m, and getimige dhe swa swa dhu gelyfdest. And se cniht weardh gehaeled of dhaere tide."

Thes hundredes ealdor genealaehte dham Haelende na healfunga, ac fulfremedlice. He genealaehte mid micclum geleafan, and mid sodhre eadmodnysse, and snotornysse, and sodhre lufe. Micelne geleafan he haefde, thatha he cwaedh, "Drihten, cwedh thin word, and min cniht bidh hal." Sodhlice he geswutelode micele eadmodnysse, mid tham dhe he cwaedh, "Drihten, ne eom ic wyrdhe thaet thu innfare under mine dhecene." He haefde micele snotornysse, thatha h['e] underst['o]d thaet Crist is aeghwaer andweard thurh godcundnysse, sedhe lichamlice betwux mannum gesewenlic eode. Naes he bedaeled thaere sodhan lufe, dhadha he baed Drihten for his dheowan haele. Manega odhre men baedon Drihten, sume for heora agenre haele, sume for heora bearna, sume for leofra freonda; {128} ac dhes dhegen baed for his theowan haeldhe mid sodhre lufe; fordhan dhe heo ne tosc['ae]t naenne be maeglicere sibbe. Drihten geseah dhises dhegenes menigfealdan godnysse, and cwaedh, "Ic cume, and dhinne cniht gehaele."

Iohannes se Godspellere awr['a]t, thaet "Sum under-cyning com to Criste, and hine baed thaet he h['a]m mid him sidhode, and his sunu gehaelde; fordhan the h['e] laeig aet fordhsidhe. Tha cwaedh se Haelend to dham under-cyninge, Gew['e]nd the h['a]m, thin sunu leofadh. He gelyfde thaes Haelendes spraece, and h['a]m sidhode. Dha comon his dhegnas him togeanes, and cyddon thaet his sunu gesund waere. He dha befr['a]n on hwilcere tide he gewyrpte. H['i] saedon, Gyrstan-daeg ofer midne daeg hine forl['e]t se fefor. Tha oncneow se faeder thaet hit waes seo t['i]d on dhaere dhe se Haelend him to cwaedh, Far dhe h['a]m, thin sunu leofadh. Se cyning gelyfde dha on God, and eal his hired."

Drihten nolde geladhod lichamlice sidhian to thaes cyninges untruman bearne, ac ['u]nandweard mid his worde hine gehaelde; and he waes gearo ungeladhod to sidhigenne lichamlice mid tham hundredes ealdre. Wel w['a]t gehw['a] thaet cyning haefdh maran mihte thonne aenig hundredes ealdor, ac se Aelmihtiga Godes Sunu geswutelode mid thaere daede thaet we ne sceolon dha r['i]can, for heora riccetere wurdhian, ac for menniscum gecynde; ne we ne sceolon dha w['a]nnspedigan for heora hafenleaste forseon; ac we sceolon Godes anlicnysse on him wurdhian. Se eadmoda Godes Sunu waes gearo to geneosigenne thone dheowan mid his andwerdnysse, and he gehaelde thone aedheling mid haese; be dham cwaedh se witega, "Se healica Drihten sceawadh tha eadmodan, and tha modigan feorran oncnaewdh."

Drihten wundrode thaes hundredes ealdres geleafan, na swilce he hine aer ne cudhe, sedhe ealle dhing w['a]t, ac he geswutelode mannum his geleafan mid herunge tham the he wundorlic waes. Hwanon com se geleafa tham thegene buton of Cristes gife, sedhe hine sydhdhan thisum wordum herede? "Sodh ic eow secge, na gemette ic swa micelne geleafan on Israhela dheode." {130} Naes dhis gecweden be dham heahfaederum odhdhe w['i]tegum, ac be dham andwerdan folce, dhe dha-gyt naeron swa miccles geleafan.

Maria and Martha waeron twa geswystru swidhe on God belyfede: h['i] cwaedon to Criste, "Drihten, gif dhu her andwerd waere, naere ure brodher fordhfaren." Thes dhegen cwaedh to Criste, "Cwedh thin word, and min cniht bidh hal. Ic eom man under anwealde gesett, haebbende under me cempan; and ic secge dhisum, Far dh['u], and he faerdh; to odhrum, Cum dhu, and he cymdh; to minum theowan, Do this, and he dedh. Hu miccle swidhor miht dhu, the Aelmihtig God eart, thurh dhine haese gefremman swa hwaet swa dhu wilt!" Drihten cwaedh, "Ic secge eow to sodhan, thaet manega cumadh fram east-daele and west-daele, and gerestadh h['i] mid Abrahame tham heahfaedere, and Isa['a]ce, and Iacobe, on heofenan rice." Thas word sind lustbaere to gehyrenne, and h['i] micclum ure mod gladiadh, thaet manega cumadh fram east-daele middangeardes, and fram west-daele, to heofenan rice, and mid tham heahfaederum on ecere myrhdhe rixiadh.

Thurh dha twegen daelas, east-dael and west-dael, sind getacnode dha feower hwemmas ealles middangeardes, of tham beodh gegaderode Godes gecorenan of aelcere maegdhe to thaera heahfaedera wununge, and ealra halgena. Thurh east-dael magon beon getacnode tha dhe on geogodhe to Gode bugadh; fordhan dhe on east-daele is thaes daeges angin. Thurh west-dael sind getacnode tha dhe on ylde to Godes dheowdome gecyrradh; fordhan dhe on west-daele geendadh se daeg.

Dhes aefterfiligenda cwyde is swidhe egefull, "Tha r['i]can bearn beodh aw['o]rpene into dham yttrum dheostrum, thaer bidh w['o]p and todha gebitt." Dha rican bearn sind tha Iudeiscan, on dham rixode God dhurh dha ealdan ['ae]; ac h['i] awurpon Crist, and his lare forsawon; and h['e] awyrpdh h['i] on dha yttran theostru, dhaer bidh w['o]p and todha gebitt. Fela riccra manna gedheodh Gode, swa-theah, gif h['i] rihtwise beodh, and mildheorte. Rice man waes se heahfaeder Abraham, and Dauid se maera cyning, and Zacheus, sedhe healfe his aehta thearfum daelde, and mid {132} healfum daele forgeald be feowerfealdum swa hwaet swa he aer on unriht be anfealdum reafode. Thas rican and heora gelican becumadh thurh gode gecyrrednysse to dham ecan rice, dhe him naefre ne ateoradh.

Dha sind Godes bearn gecigede, the hine lufiadh swidhor thonne thisne middangeard; and dha sind dha rican bearn gecwedene, dhe heora heortan wyrtruman on dhisum andwerdum life plantiadh swidhor thonne on Criste: swylce beodh on theostru aworpene. Thaet godspel cwydh, "On tha yttran theostru." Dha yttran theostru sind thaes lichaman blindnyssa widhutan. Dha inran theostru sind thaes modes blindnyssa widhinnan. Se dhe on dhisum andweardum life is widhinnan ablend, swa thaet he naefdh nan andgit ne h['o]ga embe Godes beboda, he bidh thonne eft widhutan ablend, and aelces leohtes bedaeled; fordhan dhe he aer his lif aspende butan Godes gemynde. Tha earman forscyldegodan cwylmiadh on ecum fyre, and swa-dheah thaet swearte fyr him nane lihtinge ne dedh. Wurmas toslitadh heora lichaman mid fyrenum todhum, swa swa Crist on his godspelle cwaedh, "Thaer naefre heora wyrm ne swylt, ne heora fyr ne bidh adwaesced." Thaer beodh thonne geferlaehte on anre susle, tha the on life on m['a]ndaedum gedheodde waeron, swa thaet tha manslagan togaedere ecelice on tintregum cwylmiadh; and forl['i]gras mid forligrum, gitseras mid gytserum, sceadhan mid sceadhum, dha forsworenan mid forsworenum, on dham bradan fire, butan aelcere geendunge forwurdhadh. Thaer bidh w['o]p and todha gebitt, fordhan dhe dha eagan tyradh on dham micclum bryne, and dha tedh cwaciadh eft on swidhlicum cyle. Gif hwam twynige be dham gemaenelicum aeriste, thonne understande he thisne drihtenlican cwyde, Thaet thaer bidh sodh aerist, dhaer dhaer beodh wepende eagan and cearcigende tedh.

Drihten cwaedh to tham hundredes ealdre, "Far dhe h['a]m, and getimige dhe swa swa dhu gelyfdest; and his cniht weardh gehaeled of dhaere tide." Be dhisum is to understandenne hu micclum tham cristenum men his agen geleafa fremige, thonne odhres mannes swa micclum fremode. Witodlice, for dhaes {134} hundredes ealdres geleafan weardh se bedreda gehaeled. Geleafa is ealra maegena fyrmest; buton tham ne maeg n['a]n man Gode lician; and se rihtwisa leofadh be his geleafan. Uton gelyfan on tha Halgan Dhrynnysse, and on sodhe Annysse, thaet se Aelmihtiga Faeder, and his Sunu, thaet is his wisdom, and se Halga Gast, sedhe is heora begra lufu and willa, thaet h['i] sind thry on hadum and on namum, and ['a]n God, on ['a]nre godcundnysse aefre wunigende, butan angynne and ende. Amen.

THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.

Cum descendisset Jesus de monte secutae sunt eum turbae multae: et
reliqua.

Matthew, the blessed Evangelist, wrote in this evangelical lecture, that "Jesus came down from a mountain, and a great multitude followed him. Behold, there came a leprous man, and fell down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand, and touched him, and said, I will; and be thou cleansed. Then immediately was his leprosy all cleansed, and he was healed. Then said Jesus to him, Take care that thou say it to no man; but go to God's temple, and show thyself to the priest, and offer thy gift, as Moses commanded for a witness to them."

The doctor Haymo says in exposition of this, that the mountain from which Jesus descended betokened the kingdom of heaven, from which the Almighty Son of God came down, when he assumed our nature, and became incarnate as a human being, in order that he might redeem mankind from the power of the devil. He was invisible and impassible in his nature; then he became visible in our nature, and passible. The great multitude which followed him betokened those faithful christians, who follow the Lord with the steps of their moral virtues. Verily we follow Christ's foot-traces, if, with good works, we imitate his examples. "Behold, there came a leprous man, and fell down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me. Jesus {123} stretched forth his hand, and touched him, and said, I will; and be thou cleansed. Then immediately was his leprosy all cleansed, and he was healed."

In this deed is manifested God's might, and his humility. The law of Moses forbade to touch any leper, but the humble Christ would not despise him, though he was loathsome; and also manifested that he was lord of the old law, and not its slave. In his might he could have healed him with his word, without touching; but he manifested that his touch is very salutary to believers. The leper was a believer, when he cried, "Lord, if thou wilt, thou canst cleanse me." Jesus answered, "I will; and be thou cleansed." Verily God's behest is act, as the psalmist said, "He said it, and creatures were made. He commanded, and they were created."

In a spiritual sense this leper betokened all mankind, which was foully leprous with divers sins in the inward man; but it inclined to the belief of Christ, and wisely conceived that it could not receive a cleansing of the soul, save through the Lord, who wrought no sin, nor was any guile found in his mouth. Loathsome is the body of the leper with many ulcers and tumours, and with divers scabs; but the inward man, that is the soul, is much more loathsome, if it be seized with divers sins. We should rightly believe in Christ, that he may heal our soul from the ulcers of sins; and we should steadfastly implore his will to that fulfilment. His hand betokens his might and his incarnation. As Christ by the touch of his hands healed the leper, so also he redeemed us from the sins of our souls by the assumption of our flesh; as the prophet Isaiah said, "Verily he took away our diseases, and our pains he himself bare."

When he forbade the healed leper not to make it known to any man, he thereby gave us an example that we should not publish our good deeds, but we should shun, with inward {125} heart, vain pride, if we do some little good. Verily we shall be requited with no other reward, if we do good for pride, than with hell-torment; because pride is a deadly sin.

The old law commanded that every leper should go to the priest, and that the priest should separate him from men, if he really were leprous. If he were not manifestly leprous, he should then, by his judgement, be accounted clean. If the priest accounted him leprous, and God's might afterwards healed him, that he should then, with a gift, thank God for his cleansing. So also should he, who is leprous within with deadly sins, go to God's priest, and open his secret to the ghostly leech, and, by his counsel and aid, heal by penance the wounds of his soul. Some men imagine that it will suffice for a complete cure, if, with compunction of heart, they confess their sins to God alone, and that they need not confess to any priest, if they cease from evil: but if their opinion were true, the Lord would not have sent him, whom he himself had healed, with any gift to the priest. For the same example he also sent Paul, whom he himself had spoken to from heaven, to the priest Ananias, thus saying, "Go into the city, and there shall be told thee what it befitteth thee to do."

The priest made not the man leprous or unleprous, but he judged that he should be separated from the society of men, if his leprosy were growing worse, or should continue among men, if his leprosy were growing better. So should the ghostly priest do: he should cure God's people, and separate, and excommunicate from christian men him who is so leprous with sinful practices that he infects others with his wickedness; concerning which the apostle Paul said, "Remove the evil man from you, lest one unsound sheep infect all the flock." If his leprosy be amending, that is, if he cease from evil, and, through dread of God, correct his ways, let him {127} have a dwelling among christian men, until he be full sound in his conditions.

The evangelist said, that "After this the Lord went to a city which is called Capernaum; then a certain centurion approached him, praying and saying, Lord, my servant lieth at home bedridden, and is grievously tormented. The Lord answered him, I will come and heal him. Then the centurion answered, and said, Lord, I am not worthy that thou shouldst enter under my roof; but say thy word, and my servant shall be healed. I am a man placed under authority, having soldiers under me; and I say to this, Go thou, and he goeth; to another, Come thou, and he cometh; to my servant, Do this, and he doeth. Then Jesus, when he heard this, wondered, and said to the multitude following, Verily I say unto you, I have not found so great faith in the people of Israel. I say to you in sooth, that many shall come from the east and the west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in the kingdom of heaven. The rich children shall be cast into utter darkness, there shall be weeping and gnashing of teeth. Then again said Jesus to the centurion, Go home, and betide thee as thou hast believed. And the servant was healed from that hour."

The centurion approached Jesus not by halves, but fully. He approached with great faith, and with true humility, and wisdom, and true love. Great faith he had, when he said, "Lord, say thy word, and my servant shall be healed." But he manifested great humility, when he said, "Lord, I am not worthy that thou shouldst enter under my roof." He had great wisdom, when he understood that Christ is everywhere present, through his divine nature, who went bodily visible among men. He was not void of true love, when he besought the Lord for the health of his servant. Many other men besought the Lord, some for their own health, some for their children's, some for their dear friends'; but this officer prayed {129} with true love for the health of his servant, for that makes no distinction with regard to family relationship. The Lord saw the manifold goodness of this officer, and said, "I will come and heal thy servant."

John the Evangelist wrote that "An under-king came to Christ, and besought him that he would go home with him and heal his son; for he lay at the point of death. Then said Jesus to the under-king, Return home, thy son liveth. He believed the speech of Jesus, and went home. Then came his servants towards him, and informed him that his son was well. He then inquired at what hour he recovered. They said, Yesterday, after mid-day, the fever left him. Then the father knew that it was the hour at which Jesus said to him, Go home, thy son liveth. The king then believed in God, and all his family."

The Lord would not, invited, go bodily to the king's sick son, but absent healed him by his word; and he was ready, uninvited, to go bodily with the centurion. Everyone well knows that a king has greater power than any centurion, but the Almighty Son of God manifested by that deed, that we should not honour the rich for their riches, but for human nature; nor should we despise the indigent for their indigence; but that we should honour God's image in them. The humble Son of God was ready to visit the servant by his presence, and he healed the prince with his behest; on which the prophet said, "The Lord supreme beholdeth the humble, and knoweth the proud from afar."