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IIII. NON. FEB.
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FEBRUARY II.
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IN PURIFICATIONE SCE. MARIE.
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ON THE PURIFICATION OF ST. MARY.
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Postquam impleti sunt dies purificationis Mariæ: et reliqua.
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Postquam impleti sunt dies purificationis Mariæ, etc.
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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.
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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.
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Nu wæs ðeah-hwæðere þæt halige mæden Maria,
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.
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Now was, nevertheless, the holy maiden Mary,
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.
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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."
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There was there, in the city of Jerusalem, a man of God, and his name
was Simeon; he was very righteous, and had great 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."
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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.
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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.
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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 þæt cild, 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.
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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 bare the 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.
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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.
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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.
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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 mihton ðurhteon 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.
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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 could accomplish 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.
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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.
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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.
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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 nan gód dón nelt, Gode to wurðmynte, ðonne
geswutelast ðu mid þære uncyste ðine yfelnysse, and seo yfelnys þe fordeð
wið God.
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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; but if 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.
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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."
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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."
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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." Hine
ne 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.
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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 is announced 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.
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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 ðe he 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.
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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.
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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.
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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.
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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 we embe 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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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DOMINICA IN QUINQUAGESIMA.
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SHROVE SUNDAY.
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Adsumpsit Iesus XII. discipulos suos: et
reliqua.
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Adsumpsit Jesus XII. discipulos suos: et
reliqua.
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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."
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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."
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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 gestrangian and 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.
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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 confirm their 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.
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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 eom weig, 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."
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The blind man sat at the city which is called Jericho. Jericho is
interpreted and called moon. 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 in
his 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."
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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.
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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.
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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 wæs acenned, 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.
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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 he was 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.
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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."
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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."
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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 undergytan mæg, 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.
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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 may comprehend, 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.
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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 min heafod."
Swa micel he hæfde swa he rohte, and leofode be oðra manna æhtum, se ðe
ealle ðing áh.
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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 down my head." He had as much as he recked of,
and lived on the possessions of other men, he who owned all things.
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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.
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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.
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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 and
smeðe, 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.
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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 wicked lusts 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.
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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.
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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.
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