Postquam impleti sunt dies purificationis Mariæ: et reliqua.
Postquam impleti sunt dies purificationis Mariæ: et reliqua.
Postquam impleti sunt dies purificationis Mariæ, etc.
Postquam impleti sunt dies purificationis Mariæ, etc.
God bebead on þære ealdan ǽ, and het Moyses, þone heretogan, þæt he hit awrite betwux oðrum bebodum, þæt ælc wíf ðe cild gebære sceolde gebidan feowertig daga æfter þære cenninge, swa þæt heo ne cóme into Godes temple, ne on anum bedde mid hire were, ær ðam fyrste þe we ǽr cwædon; þæt is feowertig daga, gif hit hyse-cild wære: gif hit þonne mæden-cild wære, þonne sceolde heo forhabban fram ingange Godes huses hund-ehtatig daga, and eac fram hire gebeddan; and æfter ðam fyrste gán mid lace to Godes huse, and beran þæt cild forð mid þære láce, and syððan, mid Godes bletsunge, genealæcan hyre gemacan. Þis wæs geset be wifum.
God commanded in the old law, and bade the leader Moses write it among other commandments, that every woman who had borne a child should wait forty days after the birth, so that she should come neither into God's temple, nor into a bed with her husband, before that space of time which we have said: that is forty days, if it were a male child; but if it were a maiden child, then she should abstain from entering God's house for eighty days, and also from her husband; and after that space go with a gift to God's house, and bear forth the child with the gift, and afterwards, with God's blessing, approach her consort. This was established regarding women.
Nu wæs ðeah-hwæðere þæt halige mædenMaria, Cristes moder, Godes beboda gemyndig, and eode on ðysum dæge to Godes huse mid láce, and gebrohte þæt cild þe heo acende, Hælend Crist, gelácod to þam Godes temple, swa swa hit on Godes ǽ geset wæs.
Now was, nevertheless, the holy maidenMary, Christ's mother, mindful of God's commands, and she went on this day to God's house with a gift, and brought the child that she had given birth to, Jesus Christ, to be presented to God's temple.
Ða wæs þær, binnan þære byrig Hierusalem, sum Godes mann, and his nama wæs Symeon; he wæs swyðe rihtwis,and hæfde micelne Godes ege, and he ge-andbidode ðone frofer, ðe behaten wæs þam folce Israhel, þæt is Cristes to-cyme. Se Halga Gast wæs wunigende on ðæm Symeone, and he wiste genoh georne þæt se Ælmihtiga Godes Sunu wolde to mannum cuman, and menniscnysse underfon. Þa wæs ðes man swiðe oflyst ðæs Hælendes to-cymes, and bæd æt Gode dæighwamlice on his gebedum, þæt he moste Crist geseon ær he deaðes onbyrigde. Þa forðy þe he swa micele gewilnunge hæfde Cristes to-cymes, ða com him andswaru fram þam Halgan Gaste, þæt he ne sceolde deaðes onbyrigan ærþam ðe he Crist gesawe. And he wæs þa bliðe þæs behates, and cóm to Godes temple, þurh myngunge ðæs Halgan Gastes. And seo halige Maria cóm ða to ðam temple mid þam cilde, and se ealda man Symeon eode togeanes þam cilde, and geseah þone Hælend, and hine georne gecneow, þæt he wæs Godes Sunu, Alysend ealles middan-eardes. He hine genam ða on his earmas mid micelre onbryrdnesse, and hine gebær into þam temple, and þancode georne Gode þæt he hine geseon moste. He cwæð þa, "Min Drihten, ðu forlætst me nú mid sibbe of þisum life, after þinum worde; forðon þe mine eagan gesawon þinne Halwendan, ðone ðu gearcodest ætforan ansyne ealles folces; leoht to onwrigennysse þeoda, and wuldor þinum folce Israhele."
There was there, in the city of Jerusalem, a man of God, and his name was Simeon; he was very righteous, and hadgreat fear of God, and he awaited the comfort which was promised to the people of Israel, that is the advent of Christ. The Holy Ghost was dwelling in Simeon, and he knew full well that the Son of Almighty God would come to men, and assume human nature. Then was this man very desirous of the advent of Jesus, and prayed daily to God in his prayers, that he might see Christ ere he tasted of death. Then, because he had so great desire of Christ's advent, there came to him an answer from the Holy Ghost, that he should not taste of death ere he had seen Christ. And he was then glad at the promise, and came to God's temple, through admonition of the Holy Ghost. And the holy Mary came then to the temple with the child, and the old man Simeon went towards the child, and saw Jesus, and well knew that he was the Son of God, the Redeemer of all the world. He took him in his arms with great feeling, and bare him into the temple, and fervently thanked God that he was allowed to see him. He then said, "My Lord, thou lettest me now go in peace from this life, according to thy word; for mine eyes have seen thy Healing One, which thou hast prepared before the face of all people; a light for the revelation of the gentiles, and a glory to thy people Israel."
Hit is awriten on Crístes béc, and gehwær on oþrum bocum, þæt fela witegan and rihtwise men woldan geseon Cristes to-cyme, ac hit næs na him getiðod, ac wæs getiðod þisum ealdan men; forðam þe hit is be him awriten, þæt he cwæde dæghwamlice on his gebedum, "Ela, hwænne cymð se Hælend? Hwænne bið he acenned? Hwænne mot ic hine geseon? Hwæðer ic mote lybban oðþæt ic hine geseo?" And þa for ðysre gewilnunge him com andswaru, þæt he ne gesawe deað, ærðam ðe he Crist gesawe.
It is written in the book of Christ, and elsewhere in other books, that many prophets and righteous men were desirous of seeing the advent of Christ, but it was not granted to them: but it was granted to this old man; for of him it is written, that he said daily in his prayers, "Ah! when will the Saviour come? When will he be born? When may I see him? May I live until I see him?" And then, for this desire, an answer came to him, that he should not see death before he had seen Christ.
Maria, Cristes moder, bær þæt cild, and se ealda Symeon eode hire togeanes, and gecneow þæt cild ðurh onwrigenysse, and hit beclypte and bær into ðam temple. He bær þætcild, and þæt cild bær hine. Hu bær þæt cild hine? Þone bær se ealda Symeon on his earmum, þe ealle ðing hylt and gewylt. Lytel he wæs ðær gesewen, ac ðeah-hwæðere he wæs swiðe micel and ormæte. Lytel he wæs gesewen, forðan ðe he wolde gefeccan þa lytlan, and gebringan up to his rice. Hwæt synd ða lytlan ðe he wolde habban up to his rice? Þæt synd ða eaðmodan. Ne sohte Crist na ða modigan, þa þa micele beoð on hyra geþance; ac ða ðe beoð lytle and eaðmode on heora heortan, þa cumað to Godes rice; ac ðider ne mæg astigan nán modignys. Þær wæs se deofol ðe modegode, ac his modignes hine awearp into helle grunde; forðy ne mæg ure tyddernes ðyder astigan, gif heo modig bið, þaþa se engel ðær beon ne mihte þaþa he modegode.
Mary, Christ's mother, bare the child, and the old Simeon went towards her, and knew the child through revelation, and took it in his arms and bare it into the temple. He barethe child, and the child bare him. How did the child bear him? The old Simeon bare in his arms him who preserves and rules over all things. Little he there appeared, yet was he, nevertheless, very great and infinite. Little he appeared, because he would fetch the little and bring them up to his kingdom. Who are the little ones that he would raise up to his kingdom? They are the humble. Christ sought not the proud, those who are great in their own imagination, but those who are little and humble in their hearts, these shall come to God's kingdom; but thither may no pride ascend. The devil was there, who became proud, but his pride cast him into the depth of hell; therefore our weakness may not ascend thither, if it be proud, when the angel might not be there when he became proud.
God bebead, on þære ealdan ǽ, his folce þæt hi sceoldon him offrian ælc frumcenned hyse-cild, oþþe alysan hit ut mid fif scyllingum. Eac on heora orfe, swa hwæt swa frumcenned wære, bringan þæt to Godes huse, and hit ðær Gode offrian. Gif hit þonne unclæne nyten wære, þonne sceolde se hlaford hit acwellan, oþþe syllan Gode oþer clæne nyten. We ne þurfon þas bebodu healdan nú lichamlice, ac gástlice. Þonne on urum mode bið acenned sum ðing gódes, and we þæt to weorce awendað, þonne sceole we þæt tellan to Godes gyfe, and þæt Gode betæcan. Ure yfelan geðohtas oððe weorc we sceolan alysan mid fif scyllingum; þæt is we sceolon ure yfelnysse behreowsian mid urum fif andgitum, þæt synd gesihþ, and hlyst, and swæc, and stenc, and hrepung. Eac swa þa unclænan nytenu getacniað ure unclænan geþohtas and weorc, ða we sceolon symle acwellan, oððe behwyrfan mid clænum; þæt is þæt we sceolon ure unclænnysse and ure yfelnesse symle adwæscan, and forlætan yfel, and dón gód.
God, in the old law, commanded his people, that they should offer to him every firstborn male child, or redeem it with five shillings. Of their cattle also, to bring whatever was firstborn to God's house, and there offer it to God. But if it were an unclean beast, then should the master slay it, or give to God another clean beast. We need not now hold these commands bodily, but spiritually. When in our mind something good is brought forth and we turn it to action, then should we account that as God's grace, and consign it to God. Our evil thoughts or actions we should redeem with five shillings; that is, we should repent of our wickedness with our five senses, which are, sight, and hearing, and taste, and smell, and touch. So also as the unclean beasts betoken our unclean thoughts and actions, these we should always kill or exchange for pure; that is, we should always destroy our impurity and our wickedness, and forsake evil, and do good.
Seo eadige Maria ða geoffrode hire lác Gode mid þam cilde, swa hit on Godes ǽ geset wæs. Hit wæs swa geset on þære ealdan ǽ þurh Godes hæse, þæt ða þe mihtonðurhteon sceoldon bringan anes geares lamb mid heora cylde, Gode to lace, and ane culfran, oþþe ane turtlan. Gif þonne hwylc wif to ðam unspedig wære þæt heo ðas ðing begytan ne mihte, þonne sceolde heo bringan twegen culfran-briddas, oððe twá turtlan.
The blessed Mary then offered her gift to God with the child, as it was appointed in God's law. It was so appointed in the old law, by God's behest, that those who couldaccomplish it, should bring a yearling lamb with their child, as a gift to God, and a pigeon or a turtle-dove. But if any woman were so needy that she could not get those things, then she should bring two young pigeons, or two turtle-doves.
Þas læssan lác, þæt sind þa fugelas, þe wæron wannspedigra manna lác, wæron for Criste geoffrode. Se Ælmihtiga Godes Sunu wæs swiðe gemyndig ure neoda on eallum ðingum; na þæt an þæt he wolde mann beon for ús, ðaða he God wæs, ac eac swylce he wolde beon þearfa for us, ðaða he rice wæs: to ðy þæt he us forgeafe dæl on his rice, and mænsumunge on his godcundnysse. Lamb getacnað unscæððinysse and þa maran godnysse; gif we þonne swa earme beoð þæt we ne magon þa maran godnysse Gode offrian, þonne sceole we him bringan twa turtlan, oþþe twegen culfran-briddas, þæt is twyfealdlic onbryrdnes eges and lufe. On twa wisan bið se man onbryrd: ærest he him ondræt helle wíte, and bewepð his synna, syððan he nimð eft lufe to Gode; þonne onginð he to murcnienne, and ðincð him to lang hwænne he beo genumen of ðyses lifes earfoðnyssum, and gebroht to ecere reste.
These smaller gifts, that is, the birds, which were the gifts of indigent persons, were offered for Christ. The Almighty Son of God was very mindful of our needs in all things; not only would he for us become man when he was God, but he would also be poor for us when he was rich, that he might give us part in his kingdom and community in his Godhead. A lamb betokens innocence and the greater goodness; but if we are so poor that we cannot offer to God the greater goodness, then should we bring him two turtle-doves or two young pigeons; that is, a twofold affection of awe and love. In two ways is a man affected: first, he dreads hell-torment, and bewails his sins; afterwards he again feels love to God; then he begins to murmur, and it seems to him too long when he shall be taken from the afflictions of this life, and brought to everlasting rest.
Lytel wæs an lamb, oððe twa turtlan, Gode to bringenne; ac hé ne sceawað na þæs mannes lac swa swiðe swa hé sceawað his heortan. Nis Gode nan neod ure æhta; ealle ðing sindon his, ægðer ge heofen, ge eorðe, and sǽ, and ealle ða ðing ðe on him wuniað: ac he forgeaf eorðlice ðing mannum to brice, and bebead him þæt hí sceoldon mid þam eorðlicum ðingum hine oncnawan þe hí ær forgeaf, na for his neode, ac for mancynnes neode. Gif ðu oncnæwst ðinne Drihten mid ðinum æhtum, be ðinre mæðe, hit fremeð þe sylfum to ðam ecan life: gif ðu hine forgitst, hit hearmað þe sylfum and na Gode, and þu ðolast ðære ecan mede. God gyrnð þa godnysse ðines modes, and na ðinra æhta. Gif ðu hwæt dest Gode to lofe, mid cystigum mode, þonne geswutelast ðu þa gódnysse þines modes mid þære dæde; gif þu ðonne nangód dón nelt, Gode to wurðmynte, ðonne geswutelast ðu mid þære uncyste ðine yfelnysse, and seo yfelnys þe fordeð wið God.
Little was a lamb, or two turtle-doves to bring to God; but he regards not a man's gift so much as he regards his heart. God hath no need of our gifts; all things are his, heaven, and earth, and sea, and all the things which dwell in them: but he gave to men earthly things for use, and commanded them with those earthly things to acknowledge him who first gave them, not for His need, but for need of mankind. If thou acknowledgest thy Lord with thy possessions, according to thy ability, it forwards thyself to eternal life; if thou forgettest him, it harms thyself and not God, and thou losest the everlasting meed. God desires the goodness of thy mind, and not of thy possessions. If thou doest aught for the praise of God with devout mind, then thou manifestest the goodness of thy mind by that deed; butif thou wilt do no good for the honour of God, then thou, by that offence, manifestest thy wickedness, and that wickedness shall fordo thee with God.
On ðære ealdan ǽ is gehwær gesett, þæt God het gelomlice þas fugelas offrian on his lace, for ðære getacnunge þe hí getacniað. Nis nu nanum men alyfed þæt he healde þa ealdan ǽ lichomlice, ac gehealde gehwa hí gastlice. Culfran sind swiðe unscæððige fugelas, and bilewite, and hí lufiað annysse, and fleoð him floccmælum. Do eac swa se cristena man; beo him únsceaðþig, and bilewite, and lufige annysse, and broðorrædene betwux cristenum mannum; þonne geoffrað he gastlice Gode þa culfran-briddas. Þa turtlan getacniað clænnysse: hí sind swa geworhte, gif hyra oðer oðerne forlyst, þonne ne secð seo cucu næfre hire oðerne gemacan. Gif ðonne se cristena man swa deð for Godes lufon, þonne geoffrað he ða turtlan on þa betstan wisan. Ðas twa fugel-cyn ne singað na, swa swa oðre fugelas, ac hi geomeriað, forðan þe hi getacniað haligra manna geomerunge on ðisum life, swa swa Crist cwæð to his apostolum, "Ge beoð geunrotsode on þisum life, ac eower unrotnys bið awend to ecere blisse." And eft he cwæð, "Eadige beoð þa þe heora synna bewepað, forðan ðe hi beoð gefrefrode."
In the old law it is in several places mentioned, that God frequently commanded birds to be offered to him in sacrifice, for the betokening which they betoken. Now it is not allowed to any man to hold the old law bodily, but let everyone hold it spiritually. Pigeons are very innocent and gentle birds, and they love unity, and fly flockwise. Let the christian man also do so; let him be innocent, and gentle, and love unity and fellowship among christian men; then offers he to God spiritually the young pigeons. The turtle-doves betoken purity: they are so created, that if one of them lose the other, the living one never seeks to itself another mate. But if the christian man does so for love of God, then offers he the turtle-doves in the best manner. These two birds sing not like other birds, but they murmur; for they betoken the groaning of holy men in this life, as Christ said to his apostles, "Ye will be sad in this life, but your sadness will be turned to everlasting bliss." And again he said, "Blessed are they who bewail their sins, for they shall be comforted."
Se ealda man Symeon, þe we ær embe spræcon, ne gyrnde ná þæt he moste Crist gehyran sprecan, forðan ðe he hine gecneow þæt he God wæs, ðeah ðe he ða-gyt on þære menniscnysse unsprecende wære. Sprecan he mihte, gif he wolde; and ealswa wis he wæs ða, þaþa he wæs anre nihte, swa swa he wæs, þaþa he wæs ðrittig geara; ac he wolde abídan his wæstma timan on ðære menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cwæð þa, "Drihten, þu forlætst me nu on sibbe of ðysum life, forðon þe míne eagan habbað gesewen ðinne Halwendan." Se Halwenda þe he embe spræc is ure Hælend Crist, seðe com to gehælenne ure wunda, þæt sindon ure synna. He cwæð þa Symeon, "Ðone þu gearcodest ætforan gesihðe ealles folces." Hinene gesawon na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe seðe wylle. Se þe on hine gelyfð, he gesihð hine nu mid his geleafan, and on þan ecan life mid his eagum. Symeon cwæð þa-gyt, "He is leoht to onwrigennysse ðeoda, and wuldor þinum folce Israhel." Ealle ðas word spræc se Symeon be ðam cilde to þam heofenlican Fæder, þe hine to mannum sende. He is soð leoht þe todræfde þa þeostra ðises lifes, swa swa he sylf cwæð on his godspelle, "Ic eom leoht ealles middangeardes, se ðe me fyligð, ne cymð he na on þystrum, ac he hæfð lifes leoht." Swa swa leoht todræfð þeostra, swa eac todræfð Cristes lufu and his geleafa ealle leahtras and synna fram ure heortan: and he is wuldor and bliss ealles gelyfedes folces.
The old man Simeon, of whom we erewhile spoke, desired not that he might hear Christ speak, for he knew him to be the Son of God, though he, in his state of humanity, was yet without speech. He could have spoken, had he been willing; and he was as wise when he was one day old as he was when he was thirty years; but he would abide the time of his growth in human nature, as is natural in mankind. Simeon then said, "Lord, thou wilt let me now depart in peace from this life, for mine eyes have seen thy Healing One." The Healing One of whom he spake is our Saviour Christ, who came to heal our wounds, that is, our sins. Simeon then said, "Whom thou hast prepared before the sight of all people." All men saw him not bodily, but he isannounced to all men, let him believe who will. He who believes in him, sees him now with his faith, and in the eternal life with his eyes. Simeon yet said, "He is a light for the enlightening of the gentiles, and a glory to thy people Israel." All these words concerning the child, Simeon spake to the heavenly Father, who sent him to men. He is the true light who scattered the darkness of this life, as he himself said in his gospel, "I am the light of all the world; he who followeth me shall not come into darkness, but he shall have the light of life." As light scatters darkness, so also love and faith of Christ scatter all vices and sins from our heart; and he is the glory and bliss of all believing people.
Þa Maria, þæt halige mæden, and þæs cildes fostor-fæder, Ioseph, wæron ofwundrode þæra worda þe se ealda Symeon clypode be ðam cilde. And se Symeon him ða sealde bletsunge, and witegode gyt mare be þam cilde, and cwæð, "Þis cild is gesett manegum mannum to hryre, and manegum to æriste and to tacne, and þam bið wiðcweden." Swa swa ða men þe on Crist gelyfað beoð gehealdene þurh his to-cyme, swa eac þa þe nellað gelyfan on Crist beoð twyfealdlice fordemde. Anfealdlice hi sind scyldige ðurh Adames synne, and twyfealdlice hi beoð fordemde, þonne hí wiðsacað Cristes to-cymes, and nellað gelyfan on ðone soðan Hælend. Ðam ungeleaffullum mannum com Crist to hryre, and þam geleaffullum to æriste; and eac anum gehwilcum gelyfedum men wæs Cristes to-cyme ægðer ge hryre ge ærist. Hu ðonne? He com to ðy þæt he wolde ælc yfel towurpan, and ælc góod aræran. Nu towyrpð he on ús leahtras, and arærð mihta. He towyrpð modignysse, and arærð eadmodnysse. He towyrpð galnysse, and arærð clænnysse. And ealle unðeawas he towyrpð on his gecorenum mannum, and arærð on him ealle godnysse. Ne mæg þæt gód beon getymbrod buton þæt yfel beo ær toworpen. "To tacne com Crist, and þam is wiðcweden." His acennednys is wundorlic tacn, forðan ðehe wæs of mædene acenned, swa swa nan oðer nis; and þæt wiðcwædon þa ungeleaffullan men, and noldon gelyfan. And eac his æriste of deaðe, and his upstige to heofenum, and ealle ða wundra þe he worhte, ealle hit wæron tacna, and ðam wiðcwædon þa ungeleaffullan, and þa geleaffullan gelyfdon.
Then the holy maiden Mary, and Joseph, the child's foster-father, wondered at the words which the old Simeon uttered concerning the child. And Simeon then gave him his blessing, and prophesied yet more concerning the child, and said, "This child is set for the fall of many men, and for the rising of many, and for a sign, and which shall be spoken against." So as those men who believe in Christ will be saved by his coming, so also those who will not believe in Christ will be doubly condemned. Simply they are guilty through Adam's sin, and doubly they will be condemned, when they deny Christ's coming, and will not believe in the true Saviour. Christ came for the fall of unbelieving men, and for the rising of the faithful; and also to every believing man was Christ's coming both a fall and a rising. But how? He came because he would cast down every evil, and rear up every good. Now he casts down vices in us, and rears up virtues. He casts down pride, and rears up humility. He casts down libidinousness, and rears up chastity. And all wickedness he casts down in his chosen men, and rears up all goodness. Good cannot be built up unless evil be previously cast down. "Christ came for a sign, and which shall be spoken against." His birth is a wonderful sign,because he was born of a maiden, as no other is; and against that unbelieving men spake, and would not believe. And, likewise, his resurrection from death, and his ascension to heaven, and all the wonders which he wrought—all these were signs, and the unbelieving spake against them, and the faithful believed.
Þa cwæð se ealda Symeon to ðære eadigan Marian, "His swurd sceal ðurhgán ðine sawle." Þæt swurd getacnode Cristes ðrowunge. Næs seo eadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. Ðaða heo geseh niman hyre cild, and adrifan ísene næglas þurh þa handa and þurh ða fét, and syððan mid spere gewundigan on ða siðan, þa wæs Cristes ðrowung hire ðrowung; and heo wæs mare ðonne martyr, forðon þe mare wæs hyre modes þrowung þonne wære hire lichaman, gif heo gemartyrod wære. Ne cwæð na se Symeon þæt Cristes swurd sceolde þurhgán Marian lichaman, ac hyre sawle. Cristes swurd is her gesett, swa swa we cwædon, for his ðrowunge. Þeah ðe Maria gelyfde þæt Crist arisan wolde of deaðe, þeah-hwæðere eode hyre cildes þrowung swiðe þearle into hire heortan.
Then said the old Simeon to the blessed Mary, "His sword shall pierce through thy soul." The sword betokened Christ's passion. The blessed Mary was not slain nor martyred bodily, but spiritually. When she saw her child taken, and iron nails driven through his hands and through his feet, and his side afterwards wounded with a spear, then was his suffering her suffering; and she was then more than a martyr, for her mind's suffering was greater than her body's would have been, had she been martyred. The old Simeon said not that Christ's sword should pierce through Mary's body, but her soul. Christ's sword is here set, as we said, for his passion. Though Mary believed that Christ would arise from death, her child's suffering went, nevertheless, very deeply into her heart.
Þaða se Symeon hæfde gewitegod þas witegunge be Criste, þa com þær sum wuduwe, seo wæs Anna gehaten. "Seo leofode mid hire were seofon gear, and syððan heo wæs wuduwe feower and hund-eahtatig geara, and þeowode Gode on fæstenum, and on gebedum, and on clænnysse; and wæs on eallum þam fyrste wunigende binnan þam Godes temple; and com ða to þam cilde, and witegode be him, and andette Gode." Rihtlice swa halig wíf wæs þæs wyrðe þæt heo moste witigian embe Crist, ðaða heo swa lange on clænnesse Gode þeowode. Behealde, ge wíf, and understandað hu be hire awriten is. Seofon gear heo leofode mid hire were, and siððan heo wæs wunigende on wudewan háde, oð feower and hund-eahtatig geara, swa lybbende swa se apostol tæhte. He cwæð, se apostol Paulus, "Seo wuduwe þe lyfað on estmettum, heo ne lyfað na, ac heo is dead." Þeos Anna, ðe weembe sprecað, ne lufude heo na estmettas, ac lufude fæstenu. Ne lufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo wórigende geond land, ac wæs wunigende geþyldelice binnan Godes temple. Gif wife getimige þæt heo hire wer forleose, ðonne nime heo bysne be ðisre wudewan.
When Simeon had prophesied this prophecy concerning Christ, then came there a widow, who was called Anna. "She had lived with her husband seven years; and had afterwards been a widow eighty-four years, and served God with fastings, and prayers, and with chastity; and was in all that time dwelling within God's temple; and came then to the child, and prophesied concerning him, and confessed to God." Rightly was so holy a woman worthy to prophesy concerning Christ, since she had so long served God in chastity. Behold, ye women, and understand how it is written concerning her. Seven years she had lived with her husband, and was afterwards continuing in widowhood eighty-four years; so living as the apostle taught. He, the apostle Paul, said, "The widow who liveth in luxuries, she liveth not, but she is dead." This Anna, of whom we speak, loved not luxuries,but loved fasts. She loved not idle discourses, but occupied herself in prayers. She went not wandering through the land, but remained patiently within God's temple. If it happen to a woman to lose her husband, let her take example by this widow.
Ðry hadas sindon þe cyðdon gecyðnysse be Criste; þæt is mæigð-had, and wudewan-had, and riht sinscype. Mæden is Cristes modor, and on mægð-hade wunude Iohannes se Fulluhtere, þe embe Crist cydde, and manega oðre to-eacan him. Widewe wæs ðeos Anna, þe we gefyrn ær embe spræcon. Zacharias, Iohannes fæder, wæs wer; ægðer ge he ge his wíf witegodon embe Crist. Þas ðry hadas syndon Gode gecweme, gif hi rihtlice lybbað. Mægð-had is ægþer ge on wæpmannum ge on wífmannum. Þa habbað rihtne mægð-had þa þe fram cild-hade wuniað on clænnysse, and ealle galnysse on him sylfum forseoð, ægðer ge modes ge lichoman, þurh Godes fultum. Þonne habbað hi æt Gode hundfealde mede on ðam ecan life. Widewan beoð þa þe æfter heora gemacan on clænnysse wuniað for Godes lufon: hí habbað þonne syxtigfealde mede æt Gode hyra geswinces. Þa ðe rihtlice healdað hyra ǽwe, and on alyfedum timan, for bearnes gestreone, hæmed begáð, hí habbað þrittigfealde mede for hyra gesceadwisnysse. Se ðe wile his galnysse gefyllan swa oft swa hine lyst, þonne bið he wiðmeten nytenum and na mannum. Be þysum tæhte se apostol Paulus, "Þa ðe wíf habbað, beon hí swilce hí nan nabbon;" forðan ealle hyra unlustas hi sceolon gebetan sylfwylles on þyssum life, oððe unþances æfter ðyssum life; and hí cumað siððan to ðam ecan life mid maran earfoðnysse. Þa men þe beoð butan rihtre ǽwe, and yrnað fram anum to oðrum, nabbað hí nænne dæl ne nane bletsunge mid Criste, buton hí ðæs geswicon and hit gebeton. Uton fon nu on þæt godspel ðær we hit ær forleton.
There are three states which bare witness of Christ: that is maidenhood, and widowhood, and lawful matrimony. A maiden is the mother of Christ, and in maidenhood John the Baptist continued, who testified of Christ, and many others besides him. This Anna, of whom we before spake, was a widow. Zacharias, the father of John, was a married man; both he and his wife prophesied concerning Christ. These three states are agreeable to God, if men righteously live in them. Maidenhood is both in men and in women. Those have right maidenhood who from childhood continue in chastity, and despise in themselves all lust, both of body and mind, through God's succour. Then shall they have from God a hundredfold meed in the everlasting life. Widows are those who, after the death of their consorts, live in chastity for love of God: they shall have a sixtyfold meed from God for their tribulation. Those who rightly hold their marriage vow, and at permitted times, and for procreation of children, have carnal intercourse, shall have a thirtyfold meed for their discretion. He who will satiate his libidinousness as often as he lists, shall be compared with the beasts and not with men. Concerning this the apostle Paul taught, "Let those who have wives be as though they had none." For they shall atone for all their evil lusts voluntarily in this life, or involuntarily after this life; and they shall come afterwards to the everlasting life with more difficulty. Those men who are without a lawful consort, and run from one to other, shall have no part and no blessing with Christ, unless they desist and make atonement. Let us now resume the gospel where we previously left it.
Seo eadige Maria, and Ioseph, ðæs cildes fostor-fæder,gecyrdon to þære byrig Nazareth mid þam cilde; "and þæt cild weox, and wæs gestrangod, and mid wisdome afylled, and Godes gifu wæs on him wunigende." He weox and wæs gestrangod on þære menniscnysse, and he ne behofode nanes wæstmes ne nanre strangunge on þære godcundnysse. He æt, and dranc, and slep, and weox on gearum, and wæs þeah-hwæðere eal his lif butan synnum. He nære na man geðuht, gif he mannes life ne lyfode. He wæs mid wisdome afylled, forþan ðe he is himsylf wisdom, and on him wunað eal gefyllednys þære godcundnysse: lichomlice Godes gifu wunude on him. Micel gifu wæs þæt ðære menniscnysse, þæt he wæs Godes Sunu and God sylf, swa hraðe swa he ongann man to beonne. He wæs æfre God of þam Fæder acenned, and wunigende mid þam Fæder and mid þam Halgan Gaste: hí ðry án God untodæledlic; þry on hadum, and án God on anre godcundnysse, and on anum gecynde æfre wunigende. Se Sunu ana underfeng þa menniscnysse, and hæfde anginn, seðe æfre wæs. He wæs cild, and weox on þære menniscnysse, and þrowode deað sylfwilles, and aras of deaðe mid þam lichaman þe he ær on þrowode, and astah to heofenum, and wunað nu æfre on godcundnysse and on menniscnysse, an Crist, ægðer ge God ge mann, undeadlic, seðe ær his ðrowunge wæs deadlic. He þrowade, ac he ne ðrowað heonon-forð næfre eft, ac bið æfre butan ende, eallswa éce on þære menniscnysse swa he is on þære godcundnysse.
The blessed Mary, and Joseph, the child's foster-father,returned to the city of Nazareth with the child; "and the child grew, and was strengthened, and filled with wisdom, and God's grace was dwelling within him." He grew and was strengthened in human nature, but he required no growth and no strengthening in his divine nature. He ate, and drank, and slept, and grew in years, and was, nevertheless, all his life without sins. He would not have seemed a man, if he had not lived the life of a man. He was filled with wisdom, because he is himself wisdom, and in him dwelleth all fullness of the divine nature: God's grace dwelt bodily within him. A great grace was that of his human nature, that he was the Son of God and God himself, as soon as he began to be man. He was ever God begotten of the Father, and dwelling with the Father and with the Holy Ghost: these three one God indivisible; three in persons, and one God in one Godhead, and in one nature ever continuing. The Son only assumed human nature, and had a beginning, who was ever. He was a child, and grew in human nature, and voluntarily suffered death, and arose from death with the body in which he before had suffered, and ascended to heaven, and continueth now for ever in divine nature and in human nature, one Christ, both God and man, immortal, who before his passion was mortal. He suffered, but henceforth he will never suffer again, but will ever be without end, as eternal in his human nature as he is in his divine nature.
Wite gehwa eac þæt geset is on cyrclicum þeawum, þæt we sceolon on ðisum dæge beran ure leoht to cyrcan, and lætan hí ðær bletsian: and we sceolon gán siððan mid þam leohte betwux Godes husum, and singan ðone lofsang ðe þærto geset is. Þeah ðe sume men singan ne cunnon, hi beron þeah-hwæðere þæt leoht on heora handum; forðy on ðissum dæge wæs þæt soðe Leoht Crist geboren to þam temple, seðe us alysde fram þystrum, and us gebrincð to þam ecan leohte, seðe leofað and rixað á butan ende. Amen.
Be it known also to everyone that it is appointed in the ecclesiastical observances, that we on this day bear our lights to church, and let them there be blessed: and that we should go afterwards with the light among God's houses, and sing the hymn that is thereto appointed. Though some men cannot sing, they can, nevertheless, bear the light in their hands; for on this day was Christ, the true Light, borne to the temple, who redeemed us from darkness and bringeth us to the Eternal Light, who liveth and ruleth ever without end. Amen.
Adsumpsit IesusXII.discipulos suos: et reliqua.
Adsumpsit IesusXII.discipulos suos: et reliqua.
Adsumpsit JesusXII.discipulos suos: et reliqua.
Adsumpsit JesusXII.discipulos suos: et reliqua.
Her is geræd on þissum godspelle, þe we nu gehyrdon of ðæs diacones muðe, þæt "se Hælend gename onsundron his twelf leorning-cnihtas, and cwæð to him, Efne we sceolon faran to ðære byrig Hierusalem, and þonne beoð gefyllede ealle ða ðing þe wæron be me awritene þurh witegan. Ic sceal beon belǽwed ðeodum, and hí doð me to bysmore, and beswingað, and syððan ofsleað, and ic arise of deaðe on þam ðriddan dæge. Þa nyston his leorning-cnihtas nan andgit þyssera worda. Ða gelámp hit þæt hí genealæhton anre byrig þe is gehaten Hiericho, and ða sæt þær sum blind man be ðam wege; and þaþa he gehyrde þæs folces fær mid þam Hælende, ða acsode he hwa þær ferde. Hi cwædon him to, þæt þæt wære ðæs Hælendes fær. Þa begann he to hrymenne, and cwæð, Hælend, Dauides Bearn, gemiltsa mín. Ða men, þe beforan þam Hælende ferdon, ciddon ongean ðone blindan, þæt he suwian sceolde. He clypode þa miccle swiðor, Hælend, Dauides Bearn, gemiltsa mín. Þa stód se Hælend, and het lædan þone blindan to him. Þaða he genealæhte, þa acsode se Hælend hine, Hwæt wylt ðu þæt ic þe dó? He cwæð, Drihten, þæt ic mage geseon. And se Hælend him cwæð to, Loca nu: þin geleafa hæfð ðe gehæled. And he ðærrihte geseah, and fyligde þam Hælende, and hine mærsode. Þa eal þæt folc, þe þæt wundor geseh, herede God mid micelre onbryrdnysse."
It is here read in this gospel, which we now have heard from the deacon's mouth, that "Jesus took his twelve disciples apart, and said to them, Behold, we shall go to the city of Jerusalem, and then shall be fulfilled all the things that have been written of me by the prophets. I shall be betrayed to the Gentiles, and they shall mock and scourge me, and afterwards slay me, and I shall arise from death on the third day. But his disciples knew not the meaning of these words. Then it came to pass that they came near to a city which is called Jericho, and there sat a certain blind man by the way; and when he heard the passing of the people with Jesus, he asked who was passing there. They said to him that Jesus was passing. Then he began to cry, and said, Jesus, Son of David, have pity on me. The men, who were going before Jesus, chided the blind man, that he might be silent. He cried then much louder, Jesus, Son of David, have pity on me. Jesus then stood, and bade them lead the blind man to him. When he came near Jesus asked him, What wilt thou that I shall do unto thee? He said, Lord, that I may see. And Jesus said to him, Look now: thy faith hath healed thee. And he immediately saw, and followed Jesus, and glorified him. Then all the people who saw that miracle glorified God with great fervour."
Ðyses godspelles anginn hrepode ures Hælendes þrowunge, þeah-hwæðere ne ðrowade hé na on ðysne timan; ac hé wolde feorran and lange ær cyðan his ðrowunge his leorning-cnihtum, þæt hí ne sceoldon beon to swiðe afyrhte þurh ða þrowunge, þonne se tima come þæt hé ðrowian wolde. Heora mód wearð afyrht þurh Crístes segene, ac hé hí eft gehyrte mid þam worde þe hé cwæð, "Ic arise of deaðe on þam ðriddan dæge." Þa wolde he heora geleafan gestrangianand getrymman mid wundrum. And hí ða comon to ðære stowe þær se blinda man sæt be ðam wege, and Crist hine gehælde ætforan gesihðe ealles þæs werodes, to ði þæt he wolde mid þam wundre hí to geleafan gebringan. Þeah-hwæðere þa wundra þe Crist worhte, oðer ðing hí æteowdon þurh mihte, and oðre ðing hí getacnodon þurh geryno. He worhte þa wundra soðlice þurh godcunde mihte, and mid þam wundrum þæs folces geleafan getrymde; ac hwæðre þær wæs oðer ðing digle on ðam wundrum, æfter gastlicum andgite. Þes án blinda man getacnode eall mancynn, þe wearð ablend þurh Adames gylt, and asceofen of myrhðe neoxena-wanges, and gebroht to ðissum life þe is wiðmeten cwearterne. Nu sind we ute belocene fram ðam heofenlican leohte, and we ne magon on ðissum life þæs ecan leohtes brucan; ne we his na mare ne cunnon buton swa micel swa we ðurh Cristes lare on bocum rædað. Þeos woruld, þeah ðe heo myrige hwíltidum geðuht sy, nis heo hwæðere ðe gelicere ðære ecan worulde, þe is sum cweartern leohtum dæge. Eal mancyn wæs, swa we ær cwædon, ablend mid geleaflæste and gedwylde; ac þurh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte þurh geleafan. Nu hæbbe we þæt leoht on urum mode, þæt is Cristes geleafa; and we habbað þone hiht þæs ecan lifes myrhðe, þeah ðe we gyt lichamlice on urum cwearterne wunian.
The beginning of this gospel touched our Saviour's passion, though he did not suffer at this time; but he would from afar and long before make known his passion to his disciples, that they might not be too much terrified by his passion, when the time came that he would suffer. Their mind was terrified by Christ's saying, but he again cheered them by the words which he spake, "I will arise from death on the third day." He would then strengthen and confirmtheir faith with miracles. And they came then to the place where the blind man sat by the way, and Christ healed him before the sight of all the multitude, to the end that, with that miracle, he might bring them to belief. But the miracles which Christ wrought manifested one thing by power, and another thing they betokened by mystery. He wrought those miracles indeed through divine power, and with those miracles confirmed the people's faith; but yet there was another hidden thing in those miracles, in a spiritual sense. The one blind man betokened all mankind, who were blinded through Adam's sin, and thrust from the joy of Paradise, and brought to this life, which is compared to a prison. Now we are shut out from the heavenly light, and we may not, in this life, enjoy the light eternal; nor know we of it more than so much as, through Christ's teaching, we read in books. This world, though it may sometimes seem gay, yet is no more like the world eternal, than is some prison to the light day. All mankind, as we before said, was blinded with lack of faith and error; but through Christ's advent we were drawn from our errors, and enlightened by faith. We have now the light in our mind, that is Christ's faith; and we have a hope of the joy of everlasting life, though we yet bodily dwell in our prison.
Se blinda man sæt æt þære byrig þe is geháten Hiericho. Hiericho is gereht and geháten 'mona.' Se mona deð ægðer ge wycxð ge wanað: healfum monðe he bið weaxende, healfum he bið wanigende. Nu getacnað se mona ure deadlice lif, and ateorunge ure deadlicnysse. On oðerne ende men beoð acennede, on oþerne ende hí forðfarað. Þaða Crist com to ðære byrig Hiericho, þe ðone monan getacnað, þa underfeng se blinda man gesihðe. Þæt is, ðaða Crist com to ure deadlicnysse, and ure menniscnysse underfeng, þa wearð mancyn onliht, and gesihðe underfeng. He sæt wið ðone weig; and Crist cwæð on his godspelle, "Ic eomweig, and soðfæstnys, and líf." Se man þe nan ðing ne cann ðæs ecan leohtes, he is blind; ac gif he gelyfð on þone Hælend, þonne sitt he wið þone weig. Gif he nele biddan þæs ecan leohtes, he sitt ðonne blind be ðam wege unbiddende. Se ðe rihtlice gelyfð on Críst, and geornlice bitt his sawle onlihtinge, he sitt be ðam wege biddende. Swa hwa swa oncnæwð þa blindnysse his modes, clypige he mid inweardre heortan, swá swá se blinda cleopode, "Hælend, Dauides Bearn, gemiltsa mín."
The blind man sat at the city which is called Jericho. Jericho is interpreted and calledmoon. The moon both waxes and wanes: for a half month it is waxing, for a half it is waning. Now the moon betokeneth our mortal life and the decay of our mortality. At the one end men are born, at the other they depart. When Christ came to the city of Jericho, which betokeneth the moon, the blind man received sight. That is, when Christ came to our mortality, and assumed our human nature, mankind was enlightened, and received sight. He sat by the way; and Christ said inhis gospel, "I am the way, and truth, and life." The man who knows nothing of the eternal light is blind; but if he believes in Jesus, then sits he by the way. If he will not pray for the light eternal, then sits he blind by the way, without prayer. He who rightly believes in Christ, and fervently prays for his soul's enlightening, he sits by the way praying. Whosoever is sensible of his mind's blindness, let him cry with inward heart, as the blind man cried, "Jesus, Son of David, have pity on me."
Seo menigu þe eode beforan ðam Hælende ciddon ðam blindan, and heton þæt he stille wære. Seo menigu getacnað ure unlustas and leahtras þe us hremað, and ure heortan ofsittað, þæt we ne magon us swa geornlice gebiddan, swa we behofedon. Hit gelimpð gelomlice, þonne se man wile yfeles geswican, and his synna gebetan, and mid eallum mode to Gode gecyrran, ðonne cumað þa ealdan leahtras þe hé ær geworhte, and hí gedrefað his mod, and willað gestillan his stemne, þæt he to Gode ne clypige. Ac hwæt dyde se blinda, þaþa þæt folc hine wolde gestyllan? He hrymde ðæs ðe swiðor, oð þæt se Hælend his stemne gehyrde, and hine gehælde. Swa we sceolon eac dón, gif us deofol drecce mid menigfealdum geðohtum and costnungum: we sceolon hryman swiðor and swiðor to ðam Hælende, þæt he todræfe ða yfelan costnunga fram ure heortan, and þæt he onlihte ure mod mid his gife. Gif we ðonne þurhwuniað on urum gebedum, þonne mage we gedon mid urum hreame þæt se Hælend stent, seðe ær eode, and wile gehyran ure clypunge, and ure heortan onlihtan mid godum and mid clænum geðohtum. Ne magon ða yfelan geðohtas ús derian, gif hi ús ne liciað; ac swa ús swiðor deofol bregð mid yfelum geðohtum, swa we beteran beoð, and Gode leofran, gif we ðone deofol forseoð and ealle his costnunga, ðurh Godes fultum.
The multitude that went before Jesus chided the blind man, and bade him be still. The multitude betokens our evil desires and vices, which call to us and occupy our hearts, so that we cannot pray so fervently as we ought. It happens frequently when a man is desirous to withdraw from evil and atone for his sins, and with his whole mind turn to God, that his old misdeeds, which he had previously committed, will then come and afflict his mind, and will still his voice, that he may not cry to God. But what did the blind man, when the people would still him? He called so much the louder, until Jesus heard his voice and healed him. So should we do also, if the devil trouble us with manifold thoughts and temptations: we should call louder and louder to Jesus, that he drive the evil temptations from our hearts, and that he enlighten our mind with his grace. But if we continue praying, then may we with our cry incline Jesus to stand, who was before passing on, and to hear our cry, and enlighten our hearts with good and pure thoughts. Evil thoughts cannot harm us, if they are not pleasing to us; but the more the devil terrifies us with evil thoughts, so much the better shall we be, and dearer to God, if we despise the devil and all his temptations through God's assistance.
Hwæt is þæs Hælendes stede, oððe hwæt is his fær? He ferde ðurh his menniscnysse, and he stod þurh þa godcundnysse. He ferde ðurh ða menniscnysse, swa þæt he wæsacenned, and ferde fram stowe to stowe, and deað þrowade, and of deaðe arás, and astah to heofenum. Þis is his fær. He stent ðurh ða godcundnysse; forðon ðe hé is ðurh his mihte æghwær andweard, and ne ðearf na faran fram stowe to stowe; forðon ðe hé is on ælcere stowe þurh his godcundnysse. Þaða he ferde, þa gehyrde he þæs blindan clypunge; and þaþa he stod, þa forgeaf he him gesihðe; forðan þurh ða menniscnysse he besargað ures modes blindnysse, and ðurh ða godcundnysse he forgifð us leoht, and ure blindnysse onliht. He cwæð to ðam blindan men, "Hwæt wilt ðu þæt ic ðe do?" Wenst ðu þæt hé nyste hwæt se blinda wolde, seðe hine gehælan mihte? Ac he wolde þæt se blinda bæde; forðon þe hé tiht ælcne swiðe gemaglice to gebedum: ac hwæðere he cwyð on oðre stowe, "Eower heofenlica Fæder wat hwæs ge behofiað, ærðan ðe ge hine æniges ðinges biddan," þeah-hwæðere wile se goda God þæt we hine georne biddon; forðan þurh ða gebedu bið ure heorte onbryrd and gewend to Gode.
What is Jesus's standing, or what is his passing? He passed through his human nature, and he stood through the divine nature. He passed through human nature, so that hewas born, and passed from place to place, and suffered death, and from death arose, and ascended to heaven. This is his passing. He stands through his divine nature; because he is, by his power, everywhere present, and needs not go from place to place; because he is in every place through his divine nature. When he was passing he heard the blind man's cry; and when he stood he gave him sight; because through his human nature he bewails the blindness of our minds, and through his divine nature he gives us light, and enlightens our blindness. He said to the blind man, "What wilt thou that I do to thee?" Thinkest thou that he knew not what the blind man desired, he who could heal him? But he would that the blind man should pray; for he exhorts everyone very urgently to prayers: for though he says, in another place, "Your heavenly Father knoweth what ye require, before ye pray to him for anything," yet the good God desires that we should fervently pray to him; because by prayers is our heart stimulated and turned to God.
Ða cwæð se blinda, "La leof, do þæt ic mæge geseon." Ne bæd se blinda naðor ne goldes, ne seolfres, ne nane woruldlice ðing, ac bæd his gesihðe. For nahte he tealde ænig ðing to biddenne buton gesihðe; forðan ðeah se blinda sum ðing hæbbe, he ne mæg butan leohte geseon þæt he hæfð. Uton forði geefenlæcan þisum men, þe wæs gehæled fram Criste, ægðer ge on lichaman ge on sawle: ne bidde we na lease welan, ne gewitenlice wurðmyntas; ac uton biddan leoht æt urum Drihtne: na þæt leoht ðe bið geendod, þe bið mid þære nihte todræfed, þæt ðe is gemæne ús and nytenum; ac uton biddan þæs leohtes þe we magon mid englum anum geseon, þæt ðe næfre ne bið geendod. To ðam leohte soðlice ure geleafa us sceal gebringan, swa swa Crist cwæð to ðam blindan menn, "Lóca nu, þin geleafa ðe gehælde."
Then said the blind man, "Sir, do that I may see." The blind man prayed neither for gold, nor silver, nor any worldly things, but prayed for his sight. For naught he accounted it to pray for anything but sight; because, though the blind may have something, he cannot without light see that which he has. Let us then imitate this man who was healed by Christ, both in body and in soul: let us pray, not for deceitful riches, nor transitory honours; but let us pray to our Lord for light: not for that light which will be ended, which will be driven away by the night, that which is common to us and to the brutes; but let us pray for that light which we can see with angels only, which shall never be ended. To that light verily our faith shall bring us, as Christ said to the blind man, "Look now: thy faith hath healed thee."
Nu smeað sum ungeleafful man, Hu mæg ic gewilnian ðæs gastlican leohtes, þæt þæt ic geseon ne mæg? Nu cweðe ic to ðam menn, þæt ða ðing þe hé understynt and undergytanmæg, ne undergyt he ná ða ðing þurh his lichaman, ac þurh his sawle; þeah-hwæðere ne gesihð nan man his sawle on ðisum life. Heo is ungesewenlic, ac ðeah-hwæðere heo wissað þone gesewenlican lichaman. Se lichama, ðe is gesewenlic, hæfð lif of ðære sawle, þe is ungesewenlic. Gewíte þæt ungesewenlice ut, þonne fylð adune þæt gesewenlice; forðan þe hit ne stod na ær ðurh hit sylf. Þæs lichoman lif is seo sawul, and þære sawle lif is God. Gewite seo sawul ut, ne mæg se muð clypian, þeah ðe hé gynige; ne eage geseon, þeah ðe hit open sy; ne nán limn ne deð nan ðing, gif se lichama bið sawulleas. Swa eac seo sawul, gif God hí forlæt for synnum, ne deð heo nan ðing to góde. Ne mæg nan man nan ðing to góde gedon, butan Godes fultume. Ne bið seo synfulle sawul na mid ealle to nahte awend, ðeah ðe heo gode adeadod sy; ac heo bið dead ælcere duguðe and gesælðe, and bið gehealden to ðam ecan deaðe, þær þær heo æfre bið on pinungum wunigende, and þeah-hwæðere næfre ne ateorað.
Now some unbelieving man will ask, How may I desire the spiritual light which I cannot see? Now to that man I say, that the things which he understands and maycomprehend, he understands those things not through his body, but through his soul; yet no man sees his soul in this life. It is invisible, but, nevertheless, it guides the visible body. The body, which is visible, has life from the soul, which is invisible. If that which is invisible depart, then will the visible fall down; because it before stood not of itself. The life of the body is the soul, and the life of the soul is God. If the soul depart, the mouth cannot cry, though it gape; nor the eye see, though it be open; nor will any limb do anything, if the body be soulless. So also the soul, if God, for its sins, forsake it, it will do nothing good. No man may do anything good without God's support. The sinful soul will not be wholly turned to naught, though it be rendered dead to good; but it will be dead to every excellence and happiness, and will be preserved to eternal death, where it will be ever continuing in torments, and yet will never perish.
Hu mæg þe nú twynian þæs ecan leohtes, ðeah hit ungesewenlic sy, þonne þu hæfst líf of ungesewenlicre sawle, and þe ne twynað nan ðing þæt þu sawle hæbbe, ðeah ðu hí geseon ne mage? Se blinda, ðaða hé geseon mihte, þa fyligde hé ðam Hælende. Se man gesihð and fylið Gode, seðe cann understandan God, and gód weorc wyrcð. Se man gesihð and nele Gode fylian, seðe understent God, and nele gód wyrcan. Ac uton understandan God and gód weorc wyrcean: uton behealdan hwíder Crist gange, and him fylian; þæt is þæt we sceolon smeagan hwæt hé tæce, and hwæt him licige, and þæt mid weorcum gefyllan, swa swa hé sylf cwæð, "Se ðe me þenige, fylige hé me;" þæt is, geefenlæce hé me, and onscunige ælc yfel, and lufige ælc gód, swa swa ic do. Ne teah Crist him na to on ðisum life land ne welan, swa swa he be him sylfum cwæð, "Deor habbað hola, and fugelas habbað nest, hwær hí restað, and ic næbbe hwider ic ahylde minheafod." Swa micel he hæfde swa he rohte, and leofode be oðra manna æhtum, se ðe ealle ðing áh.
How canst thou now doubt of the eternal light, though it be invisible, when thou hast life from an invisible soul, and thou doubtest not that thou hast a soul, though thou canst not see it? The blind man, when he could see, followed Jesus. That man sees and follows God, who can understand God, and does good works. That man sees and will not follow God, who understands God, and will not do good works. But let us understand God, and do good works: let us behold whither Christ goes, and follow him; that is, that we should meditate on what he teaches, and what is pleasing to him, and that with works fulfil, as he himself said, "He who will serve me, let him follow me;" that is, let him imitate me, and shun every evil, and love every good, as I do. Christ gained for himself in this life neither land nor riches, as he of himself said, "The beasts have holes, and the birds have nests, where they rest, and I have not where I may lay downmy head." He had as much as he recked of, and lived on the possessions of other men, he who owned all things.
We rædað on Cristes bec þæt þæt folc rædde be him, þæt hí woldon hine gelæccan, and ahebban to cyninge, þæt he wære heora heafod for worulde, swa swa he wæs godcundlice. Þaþa Crist ongeat ðæs folces willan, ða fleah hé anstandende to anre dúne, and his geferan gewendon to sǽ, and se Hælend wæs up on lande. Ða on niht eode se Hælend up on ðam wætere mid drium fotum, oðþæt he com to his leorning-cnihtum, ðær ðær hí wæron on rewute. He forfleah þone woruldlican wurðmynt, þaþa he wæs to cyninge gecoren; ac he ne forfleah na þæt edwit and ðone hosp, þaþa ða Iudeiscan hine woldon on rode ahón. He nolde his heafod befon mid gyldenum cynehelme, ac mid þyrnenum, swa swa hit gedon wæs on his þrowunge. He nolde on ðissum life rixian hwilwendlice, seðe ecelice rixað on heofonum. Nis ðeos woruld na ure eðel, ac is ure wræcsið; forði ne sceole we na besettan urne hiht on þissum swicelum life, ac sceolon efstan mid godum geearnungum to urum eðele, þær we to gesceapene wæron, þæt is to heofenan rice.
We read in the book of Christ that the people resolved concerning him, that they would seize him, and set him up for king, that he might be their temporal head, as he was divinely. When Christ perceived the people's will he fled alone to a mountain, and his companions went to the sea, and Jesus was up on land. Then by night Jesus went on the water with dry feet, until he came to his disciples, where they were in a ship. He fled from worldly honour, when he was chosen king; but he fled not from reproach and scorn, when the Jews would hang him on a cross. He would not encircle his head with a golden crown, but with one of thorns, as it was done at his passion. He would not reign for a while in this life, who rules eternally in heaven. This world is not our country, but is our place of exile; therefore should we not set our hope in this deceitful life, but should hasten with good deserts to our country, for which we were created, that is, to the kingdom of heaven.
Soðlice hit is awriten, "Swa hwa swa wile beon freond þisre worulde, se bið geteald Godes feond." Crist cwæð on sumere stowe, þæt "Se weig is swiðe nearu and sticol, seðe læt to heofonan rice; and se is swiðe rúm and smeðe, seðe læt to helle-wite." Se weig, seðe læt to heofenan rice, is forði nearu and sticol, forði þæt we sceolon mid earfoðnysse geearnian urne eðel. Gif we hine habban willað, we sceolon lufian mildheortnysse, and clænnysse, and soðfæstnysse, and rihtwisnysse, and eadmodnysse, and habban soðe lufe to Gode and to mannum, and dón ælmessan be ure mæðe, and habban gemet on urum bigleofan, and gehwilce oðere halige ðing began. Þas ðing we ne magon dón butan earfoðnyssum; ac gif we hí doð, þonne mage we mid þam geswincum, ðurh Godes fultum, astigan ðone sticolan weg þe us gelæt to ðam ecan life. Se weg seðe læt to forwyrde is forði brad andsmeðe, forði þe únlustas gebringað þone man to forwyrde. Him bið swiðe softe, and nan geswinc þæt he fylle his galnysse, and druncennysse, and gytsunge begange and modignysse, and ða unstrangan berype, and dón swa hwæt swa hine lyst: ac ðas unðeawas and oðre swilce gelædað hine butan geswince to ecum tintregum, buton he ær his ende yfeles geswice and gód wyrce. Dysig bið se wegferenda man seðe nimð þone smeðan weg þe hine mislæt, and forlæt ðone sticolan þe hine gebrincð to ðære byrig. Swa eac we beoð soðlice ungerade, gif we lufiað þa sceortan softnysse and ða hwilwendlican lustas to ðan swiðe, þæt hi us gebringan to ðam ecan pinungum. Ac uton niman þone earfoðran weg, þæt we her sume hwile swincon, to ðy þæt we ecelice beon butan geswince. Eaðe mihte Crist, gif he wolde, on þisum life wunian butan earfoðnyssum, and faran to his ecan rice butan ðrowunge, and butan deaðe; ac he nolde. Be ðam cwæð Petrus se apostol, "Crist ðrowode for us, and sealde us bysne, þæt we sceolon fyligan his fotswaðum;" þæt is, þæt we sceolon sum ðing þrowian for Cristes lufon, and for urum synnum. Wel ðrowað se man, and Gode gecwemlice, seðe winð ongean leahtras, and godnysse gefremað, swa swa he fyrmest mæg. Se ðe nan ðing nele on ðissum life ðrowian, he sceal ðrowian unþances wyrsan ðrowunga on þam toweardan life.
Verily it is written, "Whosoever will be a friend of this world, he shall be accounted a foe of God." Christ said in some place, that "The way is very narrow and steep which leads to the kingdom of heaven; and it is very wide and smooth which leads to hell-torment." The way which leads to the kingdom of heaven is narrow and steep, in order that we should with difficulty gain our country. If we desire to obtain it, we should love mercy, and chastity, and truth, and righteousness, and humility, and have true love to God and to men, and give alms according to our means, and be moderate in our food, and observe all other holy things. These things we cannot do without difficulties; but if we do them, then may we with those labours, through God's support, ascend the steep way which leads us to eternal life. The way which leads to perdition is broad and smooth, because wickedlusts bring a man to perdition. It is very soft to him and no labour to satiate his libidinousness and drunkenness, and practise covetousness and pride, and rob the weak, and do whatsoever he lists: but those evil practices and others such lead him without labour to eternal torments, unless before his end he desist from evil and do good. Foolish is the wayfaring man who takes the smooth way that misleads him, and forsakes the steep which brings him to the city. So also shall we be truly inconsiderate, if we love brief voluptuousness and transitory pleasures so greatly that they bring us to eternal torments. But let us take the more difficult way, that we may here for some time labour, in order to be eternally without labour. Easily might Christ, had he been willing, have continued in this life without hardships, and gone to his everlasting kingdom without suffering, and without death; but he would not. Concerning which Peter the apostle said, "Christ suffered for us, and gave us an example, that we should follow his footsteps;" that is, that we should suffer something for love of Christ, and for our sins. Well suffers the man, and acceptably to God, who strives against wickedness, and promotes goodness, as he best may. He who will suffer nothing in this life, shall suffer against his will in the life to come.
Nu genealæcð clæne tid and halig, on þære we sceolon ure gimeleaste gebetan: cume forði gehwa cristenra manna to his scrifte, and his diglan gyltas geandette, and be his láreowes tæcunge gebete; and tihte ælc oðerne to góde mid godre gebysnunge, þæt eal folc cweðe be ús, swa swa be ðam blindan gecweden wæs, ðaða his eagan wæron onlihte; þæt is, Eall folc þe þæt wundor geseah, herede God, seðe leofað and rixað á butan ende. Amen.
Now is a pure and holy time drawing nigh, in which we should atone for our remissness: let, therefore, every christian man come to his confessor, and confess his secret sins, and amend by the teaching of his instructor; and let everyone stimulate another to good by good example, that all people may say of us, as was said of the blind man when his eyes were enlightened; that is, All people who saw that miracle praised God, who liveth and reigneth ever without end. Amen.
Ductus est Iesus in desertum a Spiritu: et reliqua.
Ductus est Iesus in desertum a Spiritu: et reliqua.
Ductus est Jesus in desertum a Spiritu: et reliqua.
Ductus est Jesus in desertum a Spiritu: et reliqua.
Ic wolde eow trahtnian þis godspel, ðe mann nu beforan eow rædde, ac ic ondræde þæt ge ne magon ða micelan deopnysse þæs godspelles swa understandan swa hit gedafenlic sy. Nu bidde ic eow þæt ge beon geðyldige on eowerum geðance, oðþæt we ðone traht mid Godes fylste oferrædan magon.
I would expound to you this gospel which has just now been read before you, but I fear that ye cannot understand the great depth of this gospel as it is fitting. Now I pray you to be patient in your thoughts till, with God's assistance, we can read over the text.
"Se Hælend wæs gelæd fram þam Halgan Gaste to anum westene, to ðy þæt he wære gecostnod fram deofle: and he ða fæste feowertig daga and feowertig nihta, swa þæt he ne onbyrigde ætes ne wætes on eallum þam fyrste: ac siððan him hingrode. Þa genealæhte se costnere, and him to cwæð, Gif ðu sy Godes Sunu, cweð to ðisum stanum þæt hi beon awende to hlafum. Ða andwearde se Hælend, and cwæð, Hit is awriten, ne leofað se mann na be hlafe anum, ac lyfað be eallum ðam wordum þe gað of Godes muðe. Þa genam se deofol hine, and gesette hine uppan ðam scylfe þæs heagan temples, and cwæð, Gif ðu Godes Sunu sy, feall nu adún: hit is awriten, þæt englum is beboden be ðe, þæt hi ðe on hira handum ahebbon, þæt þu furðon ne ðurfe ðinne fot æt stane ætspurnan. Þa cwæð se Hælend eft him to, Hit is awriten, Ne fanda þines Drihtnes. Þa genam se deofol hine eft, and gesette hine uppan anre swiðe heahre dune, and æteowde him ealles middangeardes welan, and his wuldor, and cwæð him to, Ealle ðas ðing ic forgife ðe, gif ðu wilt feallan to minum fotum and gebiddan þe to me. Ða cwæð se Hælend him to, Ga ðu underbæcc, sceocca! Hit is awriten, Gehwá sceal hine gebiddan to his Drihtne anum, and him anum ðeowian. Þa forlet se deofol hine, and him comon englas to, and him ðenodon."
"Jesus was led by the Holy Ghost to a waste, in order that he might be tempted by the devil: and he there fasted forty days and forty nights, so that he tasted neither food nor drink in all that time: but he then hungered. Then the tempter approached, and said to him, If thou art the Son of God, say to these stones that they be turned to loaves. Then Jesus answered, and said, It is written, Man liveth not by bread alone, but liveth by all the words that go from the mouth of God. Then the devil took him, and set him upon the summit of the lofty temple, and said, If thou art the Son of God, fall now down: it is written, that angels are commanded concerning thee, that they shall lift thee in their hands, that thou may not dash thy foot on a stone. Then said Jesus again to him, It is written, Tempt not thy Lord. Then the devil took him again, and set him upon a very high mountain, and showed him all the wealth and glory of the world, and said to him, All these things will I give thee, if thou wilt fall at my feet, and adore me. Then said Jesus to him, Go thou behind, Satan! It is written, Everyone shall adore his Lord alone, and him alone serve. Then the devil left him, and angels came to him, and ministered unto him."
Se Halga Gast lædde þone Hælend to þam westene, to ðy þæt he wære þær gecostnod. Nu wundrað gehwá hú se deofol dorste genealæcan to ðam Hælende, þæt he hine costnode:ac hé ne dorste Cristes fándian, gif him alyfed nære. Se Hælend com to mancynne forði þæt he wolde ealle ure costnunga oferswiðan mid his costnungum, and oferswiðan urne ðone ecan deað mid his hwilwendlicum deaðe. Nu wæs he swa eadmod þæt he geðafode ðam deofle þæt he his fandode, and he geðafode lyðrum mannum þæt hi hine ofslogon. Deofol is ealra unrihtwisra manna heafod, and þa yfelan men sind his lima: nu geðafode God þæt þæt heafod hine costnode, and þæt ða limu hine ahengon.
The Holy Ghost led Jesus to the waste, that he might there be tempted. Now everyone will wonder how the devil durst approach Jesus to tempt him: but he durst not temptJesus, if it had not been allowed him. Jesus came to mankind because he would overcome all our temptations by his temptations, and overcome our eternal death with his temporary death. Now he was so humble that he permitted the devil to tempt him, and he permitted wicked men to slay him. The devil is the head of all unrighteous men, and evil men are his limbs: now God permitted the head to tempt him, and the limbs to crucify him.
Þam deofle wæs micel twynung, Hwæt Crist wære? His líf næs na gelógod swa swa oðra manna líf. Crist ne æt mid gyfernysse, ne he ne dránc mid oferflowendnysse, ne his eagan ne ferdon worigende geond mislice lustas. Þa smeade se deofol hwæt he wære; hwæðer he wære Godes Sunu, seðe manncynne behaten wæs. Cwæð þa on his geðance, þæt he fandian wolde hwæt he wære. Ða fæste Crist feowertig daga and feowertig nihta on án, ða on eallum þam fyrste ne cwæð se deofol to him þæt he etan sceolde, forðan þe hé geseh þæt him nan ðing ne hingrode. Eft, ðaða Crist hingrode æfter swa langum fyrste, ða wende se deofol soðlice þæt he God nære, and cwæð to him, "Hwi hingrað þe? Gif ðu Godes Sunu sy, wend þas stanas to hlafum, and et."
To the devil it was a great doubt, What Christ were? His life was not ordered like the lives of other men. Christ ate not with avidity, nor did he drink with excess, nor did his eyes pass wandering amid various pleasures. Then the devil meditated what he were; whether he were the Son of God, who had been promised to mankind. He said then in his thoughts, that he would prove what he were. When Christ was fasting forty days and forty nights together, in all that time the devil did not say to him that he should eat, because he saw that he hungered not. Afterwards, when Christ hungered after so long a time, then verily the devil weened that he was not God, and said to him, "Why hungerest thou? If thou art the Son of God, turn these stones to loaves, and eat."
Eaðe mihte God, seðe awende wæter to wine, and seðe ealle gesceafta of nahte geworhte, eaðelice he mihte awendan ða stanas to hlafum: ac he nolde nan ðing don be ðæs deofles tæcunge; ac cwæð him to andsware, "Ne lifað na se man be hlafe anum, ac lifað be ðam wordum ðe gað of Godes muðe." Swa swa þæs mannes lichama leofað be hlafe, swa sceal his sawul lybban be Godes wordum, þæt is, be Godes lare, þe he þurh wise menn on bocum gesette. Gif se lichama næfð mete, oþþe ne mæg mete ðicgean, þonne forweornað he, and adeadað: swa eac seo sawul, gif heo næfð þa halgan lare, heo bið þonne weornigende and mægenleas. Þurh ða halgan lare heo bið strang and onbryrd to Godes willan.
Easily might God, who turned water to wine, and he who wrought all creatures from nothing, easily might he have turned the stones to loaves: but he would do nothing by the devil's direction; but said to him in answer, "Man liveth not by bread alone, but liveth by the words which go from the mouth of God." As man's body lives by bread, so shall his soul live by the words of God, that is, by God's doctrine, which, through wise men, he has set in books. If the body has not food, or cannot eat food, then it decays and dies: so likewise the soul, if it has not the holy doctrine, it will be perishable and powerless. By the holy doctrine it will be strong, and stimulated to God's will.
Þa wæs se deofol æne oferswiðed fram Criste. "And he ða hine genam, and bær upp on þæt templ, and hine sette ætðam scylfe, and cwæð to him, Gif ðu Godes Sunu sy, sceot adún; forðan þe englum is beboden be ðe, þæt hí ðe on handum ahebban, þæt þu ne ðurfe ðinne fót æt stane ætspurnan." Her begánn se deofol to reccanne halige gewritu, and he leah mid þære race; forðan ðe hé is leas, and nan soðfæstnys nis on him; ac he is fæder ælcere leasunge. Næs þæt na awriten be Criste þæt hé ða sæde, ac wæs awriten be halgum mannum: hí behofiað engla fultumes on þissum life, þæt se deofol hí costnian ne mote swa swiðe swa he wolde. Swa hold is God mancynne, þæt he hæfð geset his englas us to hyrdum, þæt hí ne sceolon na geðafian þam reðum deoflum þæt hí ús fordon magon. Hi moton ure afandian, ac hí ne moton us nydan to nanum yfle, buton we hit sylfe agenes willan dón, þurh þa yfelan tihtinge ðæs deofles. We ne beoð na fulfremede buton we beon afandode: þurh ða fandunge we sceolon geðeon, gif we æfre wiðsacað deofle, and eallum his larum; and gif we genealæcað urum Drihtne mid geleafan, and lufe, and godum weorcum; gif we hwær aslidon, arisan eft þærrihte, and betan georne þæt ðær tobrocen bið.
Then was the devilonceovercome by Christ. "And he then took him and bare him up on the temple, and set himon the summit, and said to him, If thou art the Son of God, dart down; for it is commanded to angels concerning thee, that they shall raise thee on their hands, that thou may not dash thy foot against a stone." Here the devil began to expound the holy scriptures, and he lied in his exposition; because he is false, and there is no truth in him; but he is the father of all leasing. It was not written of Christ what he there said, but was written of holy men: they require the support of angels in this life, that the devil may not tempt them so much as he would. So benevolent is God to mankind, that he has set his angels over us as guardians, that they may not allow the fierce devils to fordo us. They may tempt us, but they cannot compel us to any evil, unless we ourselves do it of our own will, through the evil instigation of the devil. We shall not be perfect unless we be tempted: through temptation we shall thrive, if we ever resist the devil and all his precepts; and if we draw nigh to our Lord with faith, and love, and good works; if we anywhere slide down, arise forthwith, and earnestly mend what shall there be broken.
Crist cwæð þa to ðam deofle, "Ne sceal man fandigan his Drihtnes." Þæt wære swiðe gilplic dǽd gif Crist scute ða adún, þeah ðe he eaðe mihte butan awyrdnysse his lima nyðer asceotan, seðe gebigde þone heagan heofenlican bigels; ac he nolde nan ðing dón mid gylpe; forðon þe se gylp is an heafod-leahter; þa nolde he adún asceotan, forðon ðe he onscunode þone gylp; ac cwæð, "Ne sceal man his Drihtnes fándian." Se man fándiað his Drihtnes, seðe, mid dyslicum truwan and mid gylpe, sum wundorlic ðing on Godes naman dón wile, oððe seðe sumes wundres dyslice and butan neode, æt Gode abiddan wile. Þa wæs se deofol oðere siðe þurh Cristes geðyld oferswiðed.
Christ said to the devil, "No one shall tempt his Lord." It would have been a very proud deed if Christ had cast himself down, though he easily might, without injury of his limbs, have cast himself down, who bowed the high arch of heaven; but he would do nothing in pride, because pride is a deadly sin; so he would not cast himself down, because he would shun pride; but said, "No one shall tempt his Lord." That man tempts his Lord, who, with foolish confidence and with pride, will do something in the name of God, or who will foolishly and without need pray to God for some miracle. Then was the devil, by Christ's patience, overcomea second time.
"Þa genam he hine eft, and abær hine úpp on ane dune, and ætywde him ealles middangeardes welan and his wuldor, and cwæð to him, Ealle ðas ðing ic forgife ðe, gif ðu wilt afeallan to minum fotum, and þe to me gebiddan." Dyrstelice spræc se deofol her, swa swa he ær spræc, þaþa he onheofenum wæs, þaþa he wolde dælan heofonan rice wið his Scyppend, and beon Gode gelíc; ac his dyrstignys hine awearp ða into helle; and eac nu his dyrstignys hine geniðerode, þaða he, ðurh Cristes þrowunge, forlet mancynn of his anwealde. He cwæð, "Þas ðing ic forgife ðe." Him ðuhte þæt he ahte ealne middangeard; forðon ðe him ne wiðstod nan man ærðam þe Crist com þe hine gewylde.
"Then he took him again, and bare him up on a mountain, and showed him all the riches of the world and its glory, and said to him, All these things will I give thee, if thou wilt fall at my feet, and adore me." Presumptuously spake the devil here, as he before spake, when he was in heaven, when hewould share the heavenly kingdom with his Creator, and be equal to God; but his presumption then cast him down into hell; and now also his presumption humbled him, when he, through Christ's passion, let mankind out of his power. He said, "These things will I give thee." It seemed to him that he possessed all the world; because no man withstood him before Christ came who subdued him.
Hit is awriten on halgum bocum, "Eorðe and eall hire gefyllednys, and eal ymbhwyrft and þa ðe on ðam wuniað, ealle hit syndon Godes æhta," and na deofles. Þeah-hwæðere Crist cwæð on his godspelle be ðam deofle, þæt he wære middangeardes ealdor, and he sceolde beon út-adræfed. He is ðæra manna ealdor, þe lufiað þisne middangeard, and ealne heora hiht on þissum lífe besettað, and heora Scyppend forseoð. Ealle gesceafta, sunne, and mona, and ealle tunglan, land, and sǽ, and nytenu, ealle hí ðeowiað hyra Scyppende; forðon þe hí farað æfter Godes dihte. Se lyðra man ána, þonne he forsihð Godes beboda, and fullgǽð deofles willan, oððe þurh gytsunge, oþþe ðurh leasunge, oððe ðurh graman, oððe ðurh oðre leahtras, þonne bið he deofles ðeowa, þonne he deofle gecwemð, and þone forsihð ðe hine geworhte.
It is written in holy books, "Earth and all its fullness, and all the globe and those who dwell on it, all are God's possessions," and not the devil's. Nevertheless, Christ said in his gospel concerning the devil, that he was the prince of the world, and he should be driven out. He is the prince of those men who love this world, and set all their hope in this life, and despise their Creator. All creatures, sun, and moon, and all stars, land, and sea, and cattle, all serve their Creator; because they perform their course after God's direction. Wicked man alone, when he despises the commandments of God, and fulfils the devil's will, either through covetousness, or through leasing, or through anger, or through other sins, then is he the devil's thrall, then is he acceptable to the devil, and despises him who created him.
"Crist cwæð ða to ðam deofle, Ga ðu underbæcc, sceocca! Hit is awriten, Man sceal hine gebiddan to his Drihtne, and him anum ðeowian." Quidam dicunt non dixisse Saluatorem, "Satane, uade retro," sed tantum "Uade": sed tamen in rectioribus et uetustioribus exemplaribus habetur, "Uade retro Satanas," sicut interpretatio ipsius nominis declarat; nam diabolusDeorsum ruensinterpretatur. Apostolo igitur Petro dicitur a Xpo, "Uade retro me," id est,Sequere me. Diabolo non dicitur,Uade retro me, sed, "Uade retro," sicut jam diximus, et sic scripsit beatus Hieronimus, in una epistola. He cwæð to ðam deofle, "Ga ðu underbæc." Deofles nama is gereht, 'Nyðer-hreosende.' Nyðer he ahreas, and underbæc he eode fram frimðe his anginnes, þaða he wæs ascyred fram ðære heofonlican blisse; on hinder he eodeeft þurh Cristes to-cyme; on hinder he sceal gán on domes dæge, þonne he bið belocen on helle-wite on écum fyre, he and ealle his geferan; and hí næfre siððan út-brecan ne magon.
"Christ then said to the devil, Go thou behind, Satan! It is written, Man shall adore his Lord, and serve him alone." Quidam dicunt non dixisse Salvatorem, "Satane, vade retro," sed tantum "Vade": sed tamen in rectioribus et vetustioribus exemplaribus habetur, "Vade retro Satanas," sicut interpretatio ipsius nominis declarat; nam diabolusDeorsum ruensinterpretatur. Apostolo igitur Petro dicitur a Christo, "Vade retro me," id est,Sequere me. Diabolo non dicitur,Vade retro me, sed "Vade retro," sicut jam diximus, et sic scripsit beatus Hieronymus, in una epistola. He said to the devil, "Go thou behind." The name of devil is interpreted,Falling down. He fell down, and he went behind from the beginning of his enterprize, when he was cut off from heavenly bliss; he went behind again through Christ's advent;he shall go behind on doomsday, when he shall be shut up in hell in eternal fire, he and all his associates; and they never afterwards may burst out.
Hit is awriten on ðære ealdan ǽ, þæt nan man ne sceal hine gebiddan to nanum deofelgylde, ne to nanum ðinge, buton to Gode anum; forðon ðe nán gesceaft nys wyrðe þæs wurðmyntes, buton se ana seðe Scyppend is ealra ðinga: to him anum we sceolon ús gebiddan; he ana is soð Hlaford and soð God. We biddað þingunga æt halgum mannum, þæt hi sceolon ús ðingian to heora Drihtne and to urum Drihtne; ne gebidde we ná, ðeah-hwæðere, us to him, swa swa we to Gode doð, ne hi þæt geðafian nellað; swa swa se engel cwæð to Iohanne þam apostole, ðaða he wolde feallan to his fotum: he cwæð, "Ne do þu hit na, þæt þu to me abuge. Ic eom Godes þeowa, swa swa ðu and þine gebroðra: gebide ðe to Gode anum."
It is written in the old law that no man shall worship any idol, nor anything, save God alone; because no creature is worthy of that honour, save him alone who is the Creator of all things: him only should we worship; he alone is true Lord and true God. We pray for their intercessions to holy men, that they may mediate for us with their Lord and our Lord; still we do not worship them as we do God, nor would they permit it; as the angel said to John the apostle, when he would fall at his feet: he said, "Do thou it not, that thou bowest to me. I am God's servant, as thou and thy brethren: worship God alone."
"Þa forlét se deofol Crist, and him comon englas to, and him ðenodon." He wæs gecostnod swa swa mann, and æfter ðære costnunge him comon halige englas to, and him ðenodon, swa swa heora Scyppende. Buton se deofol gesawe þæt Crist man wære, ne gecostnode he hine; and buton he soð God wære, noldon ða englas him ðenian. Mycel wæs ures Hælendes eaðmodnys and his geþyld on ðisre dæde. He mihte mid anum worde besencan ðone deofol on þære deopan nywelnysse; ac hé ne æteowde his mihte, ac mid halgum gewritum he andwyrde ðam deofle, and sealde us bysne mid his geðylde, þæt swa oft swa we fram ðwyrum mannum ænig ðing þrowiað, þæt we sceolon wendan ure mod to Godes lare swiðor þonne to ænigre wrace.
"Then the devil left Christ, and angels came to him, and ministered to him." He was tempted as a man, and after the temptation holy angels came to him, and ministered to him as to their Creator. Unless the devil had seen that Christ was a man, he would not have tempted him; and unless he had been true God, the angels would not have ministered to him. Great was our Saviour's meekness and his patience in this deed. He might with one word have sunk the devil into the deep abyss; but he manifested not his might, but answered the devil with the holy scriptures, and gave us an example by his patience, that, as often as we suffer anything from perverse men, we should turn our mind to God's precepts rather than to any vengeance.
On ðreo wisan bið deofles costnung: þæt is on tihtinge, on lustfullunge, on geðafunge. Deofol tiht ús to yfele, ac we sceolon hit onscunian, and ne geniman nane lustfullunge to ðære tihtinge: gif þonne ure mod nimð gelustfullunge, þonne sceole we huru wiðstandan, þæt ðær ne beo nán geðafung to ðam yfelan weorce. Seo yfele tihting is of deofle;ðonne bið oft þæs mannes mód gebiged to ðære lustfullunge, hwilon eac aslít to ðære geðafunge; forðon þe we sind of synfullum flæsce acennede. Næs na se Hælend on ða wisan gecostnod; forðon ðe he wæs of mædene acenned buton synne, and næs nan ðing ðwyrlices on him. He mihte beon gecostnod þurh tihtinge, ac nan lustfullung ne hrepede his mód. Þær næs eac nan geðafung, forðon ðe ðær næs nan lustfullung; ac wæs ðæs deofles costnung forðy eall wiðutan, and nan ðing wiðinnan. Ungewiss com se deofol to Criste, and ungewiss he eode aweig; forðan þe se Hælend ne geswutulode na him his mihte, ac oferdráf hine geðyldelice mid halgum gewritum.
In three ways is temptation of the devil: that is in instigation, in pleasure, in consent. The devil instigates us to evil, but we should shun it, and take no pleasure in the instigation: but if our mind takes pleasure, then should we at least withstand, so that there be no consent to evil work. Instigation to evil is of the devil; but a man's mind is oftenbent to pleasure, sometimes also it lapses into consent; seeing that we are born of sinful flesh. Not in this wise was Jesus tempted; because he was born of a virgin without sin, and that there was nothing perverse in him. He might have been tempted by instigation, but no pleasure touched his mind. There was also no consent, because there was no pleasure; therefore was the devil's temptation all without, and nothing within. Uncertain came the devil to Christ, and uncertain he went away; seeing that Jesus manifested not his power to him, but overcame him patiently by the holy scriptures.
Se ealda deofol gecostnode urne fæder Adám on ðreo wisan: þæt is mid gyfernysse, and mid idelum wuldre, and mid gitsunge; and þa wearð he oferswiðed, forðon þe he geðafode ðam deofle on eallum þam ðrim costnungum. Þurh gyfernysse he wæs oferswiðed, þaþa he ðurh deofles lare æt ðone forbodenan æppel. Þurh idel wuldor he wæs oferswiðed, ðaða he gelyfde ðæs deofles wordum, ðaða he cwæð, "Swa mære ge beoð swa swa englas, gif ge of þam treowe etað." And hí ða gelyfdon his leasunge, and woldon mid idelum gylpe beon beteran þonne hí gesceapene wæron: ða wurdon hí wyrsan. Mid gytsunge he wæs oferswiðed, þaþa se deofol cwæð to him, "And ge habbað gescead ægðer ge gódes ge ýfeles." Nis na gytsung on feo anum, ac is eac on gewilnunge micelre geðincðe.
The old devil tempted our father Adam in three ways: that is with greediness, with vain-glory, and with covetousness; and then he was overcome, because he consented to the devil in all those three temptations. Through greediness he was overcome, when, by the devil's instruction, he ate the forbidden apple. Through vain-glory he was overcome, when he believed the devil's words, when he said, "Ye shall be as great as angels, if ye eat of that tree." And they then believed his leasing, and would in their vain-glory be better than they had been created: then became they worse. With covetousness he was overcome, when the devil said to him, "And ye shall have the power to distinguish good from evil." Covetousness is not alone in money, but is also in the desire of great dignity.
Mid þam ylcum ðrim ðingum þe se deofol ðone frumsceapenan mann oferswiðde, mid þam ylcan Crist oferswiðde hine, and astrehte. Þurh gyfernysse fandode se deofol Cristes, ðaða he cwæð, "Cweð to ðysum stanum þæt hí beon to hlafum awende, and et." Þurh idel wuldor he fandode his, þaþa he hine tihte þæt hé sceolde sceotan nyðer of ðæs temples scylfe. Þurh gitsunge he fandode his, ðaða he mid leasunge him behet ealles middangeardes welan, gif he wolde feallan to his fotum. Ac se deofol wæs þa oferswiðedðurh Crist on þam ylcum gemetum þe he ær Adam oferswiðde; þæt he gewite fram urum heortum mid þam innfære gehæft, mid þam þe he inn-afaren wæs and us gehæfte.
With the same three things with which the devil overcame the first-created man, Christ overcame and prostrated him. Through greediness the devil tempted Christ, when he said, "Say to these stones that they be turned to loaves, and eat." Through vain-glory he tempted him, when he would instigate him to dart down from the temple's summit. Through covetousness he tempted him, when, with leasing, he promised him the wealth of all the world, if he would fall at his feet. But the devil was overcome by Christ by thesame means with which he had of yore overcome Adam; so that he departed from our hearts made captive by the entrance at which he had entered and made us captives.
We gehyrdon on ðisum godspelle þæt ure Drihten fæste feowertig daga and feowertig nihta on án. Ðaða he swa lange fæste, þa geswutelode he þa micelan mihte his godcundnysse, þurh ða he mihte on eallum ðisum andweardum life butan eorðlicum mettum lybban, gif he wolde. Eft, ðaða him hingrode, þa geswutelode he þæt hé wæs soð man, and forði metes behofode. Moyses se heretoga fæste eac feowertig daga and feowertig nihta, to ði þæt he moste underfon Godes ǽ; ac he ne fæste na þurh his agene mihte, ac þurh Godes. Eac se witega Elias fæste ealswa lange eac þurh Godes mihte, and siððan wæs genumen butan deaðe of ðisum life.
We have heard in this gospel that our Lord fasted forty days and forty nights together. When he had fasted so long he manifested the great power of his godhead, by which he might, in all this present life, without earthly food, have lived, if he had been willing. Afterwards, when he was hungry, he manifested that he was a true man, and therefore required food. Moses the leader fasted also forty days and forty nights, that he might receive God's law; but he fasted not through his own power, but through God's. The prophet Elijah also fasted as long through God's power, and was afterwards, without death, taken from this life.
Nu is ðis fæsten eallum cristenum mannum geset to healdenne on ælces geares ymbryne; ac we moton ælce dæg ures metes brucan mid forhæfednysse, ðæra metta þe alyfede sind. Hwí is ðis fæsten þus geteald þurh feowertig daga? On eallum geare sind getealde ðreo hund daga and fif and sixtig daga; þonne, gif we teoðiað þas gearlican dagas, þonne beoð þær six and ðritig teoðing-dagas; and fram ðisum dæge oð þone halgan Easter-dæg sind twa and feowertig daga: dó þonne ða six sunnan-dagas of ðam getele, þonne beoð þa six and ðritig þæs geares teoðing-dagas ús to forhæfednysse getealde.
Now this fast is appointed to be held by all Christian men in the course of every year; but we must also on each day eat our food with abstemiousness, of those meats which are permitted. Why is this fast computed for forty days? In every year there are reckoned three hundred and sixty-five days; now, if we tithe these yearly days, then will there be six and thirty tithing-days, and from this day to the holy Easter-day are two and forty days: take then the six Sundays from that number, then there will be six and thirty days of the year's tithing-days reckoned for our abstinence.
Swa swa Godes ǽ ús bebyt þæt we sceolon ealle þa ðing þe us gesceotað of úres geares teolunge Gode þa teoðunge syllan, swa we sceolon eac on ðisum teoðing-dagum urne lichaman mid forhæfednysse Gode to lofe teoðian. We sceolon ús gearcian on eallum ðingum swa swa Godes þenas, æfter þæs apostoles tæcunge, on micclum geðylde, and on halgum wæccum, on fæstenum, and on clænnysse modes and lichaman; forði læsse pleoh bið þam cristenum men þæt he flæsces bruce, þonne he on ðissere halgan tide wífes bruce.Lætað aweg ealle saca, and ælc geflitt, and gehealdað þas tid mid sibbe and mid soðre lufe; forðon ne bið nan fæsten Gode andfenge butan sibbe. And doð swa swa God tæhte, tobrec ðinne hlaf, and syle ðone oþerne dæl hungrium men, and læd into þinum huse wǽdlan, and ða earman ælfremedan men, and gefrefra hí mid þinum godum. Þonne ðu nacodne geseo, scryd hine, and ne forseoh ðin agen flæsc. Se mann þe fæst buton ælmyssan, hé deð swilce hé sparige his mete, and eft ett þæt hé ǽr mid forhæfednysse foreode; ac þæt fæsten tælð God. Ac gif ðu fæstan wille Gode to gecwemednysse, þonne gehelp ðu earmra manna mid þam dæle ðe ðu þe sylfum oftihst, and eac mid maran, gif ðe to onhagige. Forbúgað idele spellunge, and dyslice blissa, and bewepað eowre synna; forðon ðe Crist cwæð, "Wá eow þe nu hlihgað, ge sceolon heofian and wepan." Eft he cwæð, "Eadige beoð ða ðe nu wepað, forðon ðe hi sceolon beon gefrefrode."
As God's law enjoins us that we should of all the things which accrue to us from our yearly tillage give the tithe to God, so should we likewise on these tithing-days tithe our body with abstinence to the praise of God. We should prepare ourselves in all things as God's servants, according to the apostle's teaching, with great patience, and with holy vigils, with fasts, and with chastity of mind and body; for it is less perilous for a Christian man to eat flesh, than at this holy tide to have intercourse with woman. Set aside allquarrels and every dispute, and hold this tide with peace and with true love; for no fast will be acceptable to God without peace. And do as God taught, break thy loaf, and give the second portion to an hungry man, and lead into thy house the poor, and miserable strangers, and comfort them with thy possessions. When thou seest one naked, clothe him, and despise not thy own flesh. The man who fasts without alms does as though he spares his food, and afterwards eats that which he had previously forgone in his abstinence; but God contemns such fasting. But if thou wilt fast to God's contentment, then help poor men with the portion which thou withdrawest from thyself, and also with more, if it be thy pleasure. Avoid idle discourse and foolish pleasures, and bewail your sins; for Christ said, "Woe to you who now laugh, ye shall mourn and weep." Again he said, "Blessed are they who now weep, for they shall be comforted."
We lybbað mislice on twelf monðum: nu sceole we ure gymeleaste on þysne timan geinnian, and lybban Gode, we ðe oðrum timan us sylfum leofodon. And swa hwæt swa we doð to gode, uton dón þæt butan gylpe and idelre herunge. Se mann þe for gylpe hwæt to góde deð, him sylfum to herunge, næfð he ðæs nane mede æt Gode, ac hæfð his wite. Ac uton dón swa swa God tæhte, þæt ure godan weorc beon on ða wisan mannum cuðe, þæt hí magon geseon ure gódnysse, and þæt hí wuldrian and herigan urne Heofenlican Fæder, God Ælmihtigne, seðe forgilt mid hundfealdum swa hwæt swa we doð earmum mannum for his lufon, seðe leofað and rixað á butan ende on ecnysse. Amen.
We live diversely for twelve months: now we shall at this time repair our heedlessness, and live to God, we who at other times have lived for ourselves. And whatsoever good we do, let us do it without pride and vain praise. The man who does any good for pride, to his own praise, will have no reward with God, but will have his punishment. But let us do as God hath taught, that our good works may be so known to men that they may see our goodness, and glorify and praise our Heavenly Father, God Almighty, who requites an hundredfold whatsoever we do to poor men for love of him who liveth and reigneth ever without end to eternity. Amen.