DOMINICA PRIMA IN QUADRAGESIMA. THE FIRST SUNDAY IN LENT.
Ductus est Iesus 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 tempt Jesus, 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 æt ðam 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 devil once overcome by Christ. "And he then took him and bare him up on the temple, and set him on 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, overcome a 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 on heofenum 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 he would 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 diabolus Deorsum ruens interpretatur. 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 eode eft 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 diabolus Deorsum ruens interpretatur. 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 often bent 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 oferswiðed ðurh 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 the same 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 all quarrels 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.

Ductus est Iesus in desertum a Spiritu: et reliqua.

Ductus est Jesus in desertum a Spiritu: et reliqua.

DOMINICA IN MEDIA QUADRAGESIMA. MIDLENT SUNDAY.
Abiit Iesus trans mare Galileæ: et reliqua. Abiit Jesus trans mare Galileæ: et reliqua.
"Se Hælend ferde ofer ða Galileiscan sǽ, þe is gehaten Tyberiadis, and him filigde micel menigu, forðon þe hi beheoldon ða tacna þe hé worhte ofer ða untruman men. Þa astah se Hælend up on ane dune, and þær sǽt mid his leorning-cnihtum, and wæs ða swiðe gehende seo halige Eastertid. Þa beseah se Hælend up, and geseah þæt ðær wæs mycel mennisc toweard, and cwæð to anum his leorning-cnihta, se wæs geháten Philippus, Mid hwam mage we bicgan hláf ðisum folce? Þis he cwæð to fándunge þæs leorning-cnihtes: he sylf wiste hwæt he dón wolde. Ða andwyrde Philippus, Þeah her wæron gebohte twa hund peningwurð hlafes, ne mihte furðon hyra ælc anne bitan of ðam gelæccan. Þa cwæð an his leorning-cnihta, se hátte Andreas, Petres broðor, Her byrð án cnapa fif berene hlafas, and twegen fixas, ac to hwán mæg þæt to swa micclum werode? Þa cwæð se Hælend, Doð þæt þæt folc sitte. And þær wæs micel gǽrs on ðære stowe myrige on to sittenne. And hí ða ealle sæton, swa swa mihte beon fíf ðusend wera. Ða genam se Hælend þa fíf hláfas, and bletsode, and tobræc, and todælde betwux ðam sittendum: swa gelíce eac þa fixas todælde; and hí ealle genoh hæfdon. Þaða hí ealle fulle wæron, ða cwæð se Hælend to his leorning-cnihtum, Gaderiað þa lafe, and hí ne losion. And hi ða gegaderodon ða bricas, and gefyldon twelf wilian mid ðære lafe. Þæt folc, ða ðe ðis tacen geseah, cwæð þæt Crist wære soð witega, seðe wæs toweard to ðisum middangearde." "Jesus went over the sea of Galilee, which is called of Tiberias, and a great multitude followed him, because they had seen the miracles which he had wrought on the diseased men. Then Jesus went up into a mountain, and there sat with his disciples, and the holy Easter-tide was then very nigh. Jesus then looked up, and saw that there was a great multitude coming, and said to one of his disciples, who was called Philip, With what can we buy bread for this people? This he said to prove the disciple: himself knew what he would do. Then Philip answered, Though two hundred pennyworth of bread were bought, yet could not every one of them get a morsel. Then said one of his disciples, who was called Andrew, Peter's brother, Here beareth a lad five barley loaves, and two fishes, but what is that for so great a multitude? Then said Jesus, Make the people sit. And there was much grass on the place pleasant to sit on: and they then all sat, about five thousand men. Then Jesus took the five loaves, and blessed, and brake, and divided them among those sitting: in like manner also he divided the fishes; and they all had enough. When they all were full, Jesus said to his disciples, Gather the remainder, and let it not be lost. And they gathered the fragments, and filled twelve baskets with the remainder. The people, who saw this miracle, said that Christ was the true prophet who was to come to this world."
Seo sǽ, þe se Hælend oferferde, getacnað þas andweardan woruld, to ðære com Crist and oferferde; þæt is, he com to ðisre worulde on menniscnysse, and ðis lif oferferde; he com to deaðe, and of deaðe aras; and astah up on ane dune, and þær sæt mid his leorning-cnihtum, forðon ðe he astah up to heofenum, and þær sitt nuða mid his halgum. Rihtlice is seo sǽ wiðmeten þisre worulde, forðon ðe heo is hwíltidum smylte and myrige ón to rowenne, hwilon eac swiðe hreoh and egeful on to beonne. Swa is þeos woruld; hwíltidum heo is gesundful and myrige on to wunigenne, hwilon heo is eac swiðe styrnlic, and mid mislicum þingum gemenged, swa þæt heo for oft bið swiðe unwynsum on to eardigenne. Hwilon we beoð hale, hwilon untrume; nu bliðe, and eft on micelre unblisse; forðy is þis líf, swa swa we ær cwædon, þære sǽ wiðmeten. The sea which Jesus passed over betokeneth this present world, which Christ came to and passed over; that is he came to this world in human nature, and passed over this life; he came to death, and from death arose; and went up on a mountain, and there sat with his disciples, for he ascended to heaven, and there sits now with his saints. Rightly is the sea compared to this world, for it is sometimes serene and pleasant to navigate on, sometimes also very rough and terrible to be on. So is this world; sometimes it is desirable and pleasant to dwell in, sometimes also it is very rugged, and mingled with divers things, so that it is too often very unpleasant to inhabit. Sometimes we are hale, sometimes sick; now joyful, and again in great affliction; therefore is this life, as we before said, compared to the sea.
Þa se Hælend gesæt up on ðære dune, ða ahóf hé up his eagan, and geséh þæt ðær wæs micel mennisc toweard. Ealle þa ðe him to cumað, þæt is ða ðe bugað to rihtum geleafan, þa gesihð se Hælend, and þam hé gemiltsað, and hyra mod onliht mid his gife, þæt hí magon him to cuman butan gedwylde, and ðam hé forgifð ðone gastlican fodan, þæt hí ne ateorian be wege. Þaða he axode Philippum, hwanon hí mihton hláf ðam folce gebicgan, ða geswutelode hé Philippes nytennysse. Wel wiste Crist hwæt hé dón wolde, and he wiste þæt Philippus þæt nyste. Ða cwæð Andreas, þæt an cnapa þær bære fif berene hlafas and twegen fixas. Þa cwæð se Hælend, "Doð þæt þæt folc sitte," and swa forðon swa we eow ær rehton. Se Hælend geseh þæt hungrige folc, and hé hí mildheortlice fedde, ægðer ge þurh his gódnysse ge þurh his mihte. Hwæt mihte seo gódnys ana, buton ðær wære miht mid þære gódnysse? His discipuli woldon eac þæt folc fedan, ac hí næfdon mid hwam. Se Hælend hæfde þone gódan willan to ðam fostre, and þa mihte to ðære fremminge. When Jesus was sitting on the mountain, he lifted up his eyes, and saw that there was a great multitude coming. All those who come to him, that is those who incline to the right faith, Jesus sees, and on them he has pity, and enlightens their understanding with his grace, that they may come to him without error, and to these he gives ghostly food, that they may not faint by the way. When he asked Philip, whence they could buy bread for the people, he showed Philip's ignorance. Well Christ knew what he would do, and he knew that Philip knew not. Then said Andrew, that a lad there bare five barley loaves and two fishes. Then said Jesus, "Make the people sit," and so on, as we have before repeated it to you. Jesus saw the hungry people, and he compassionately fed them, both by his goodness and by his might. What could his goodness alone have done, unless there had been might with that goodness? His disciples would also have fed the people, but they had not wherewithal. Jesus had the good will to nourish them, and the power to execute it.
Fela wundra worhte God, and dæghwamlice wyrcð; ac ða wundra sind swiðe awácode on manna gesihðe, forðon ðe hí sind swiðe gewunelice. Mare wundor is þæt God Ælmihtig ælce dæg fét ealne middangeard, and gewissað þa gódan, þonne þæt wundor wære, þæt he þa gefylde fif ðusend manna mid fif hlafum: ac ðæs wundredon men, na forði þæt hit mare wundor wære, ac forði þæt hit wæs ungewunelic. Hwa sylð nu wæstm urum æcerum, and gemenigfylt þæt gerip of feawum cornum, buton se ðe ða gemænigfylde ða fif hlafas? Seo miht wæs ða on Cristes handum, and þa fif hlafas wæron swylce hit sæd wære, na on eorðan besawen, ac gemenigfyld fram ðam ðe eorðan geworhte. God hath wrought many miracles and daily works; but those miracles are much weakened in the sight of men, because they are very usual. A greater miracle it is that God Almighty every day feeds all the world, and directs the good, than that miracle was, that he filled five thousand men with five loaves: but men wondered at this, not because it was a greater miracle, but because it was unusual. Who now gives fruit to our fields, and multiplies the harvest from a few grains of corn, but he who multiplied the five loaves? The might was there in Christ's hands, and the five loaves were, as it were, seed, not sown in the earth, but multiplied by him who created the earth.
Þis wundor is swiðe micel, and deop on getacnungum. Oft gehwa gesihð fægre stafas awritene, þonne herað he ðone writere and þa stafas, and nat hwæt hi mænað. Se ðe cann ðæra stafa gescead, he herað heora fægernysse, and ræd þa stafas, and understent hwæt hí gemænað. On oðre wisan we sceawiað metinge, and on oðre wisan stafas. Ne gæð na mare to metinge buton þæt þu hit geseo and herige: nis na genóh þæt þu stafas sceawige, buton ðu hí eac ræde, and þæt andgit understande. Swa is eac on ðam wundre þe God worhte mid þam fif hlafum: ne bið na genóh þæt we þæs tacnes wundrian, oþþe þurh þæt God herian, buton we eac þæt gastlice andgit understandon. This miracle is very great, and deep in its significations. Often some one sees fair characters written, then praises he the writer and the characters, but knows not what they mean. He who understands the art of writing praises their fairness, and reads the characters, and comprehends their meaning. In one way we look at a picture, and in another at characters. Nothing more is necessary for a picture than that you see and praise it: but it is not enough to look at characters without, at the same time, reading them, and understanding their signification. So also it is with regard to the miracle which God wrought with the five loaves: it is not enough that we wonder at the miracle, or praise God on account of it, without also understanding its spiritual sense.
Þa fif hlafas ðe se cnapa bær getacniað þa fif béc ðe Moyses se heretoga sette on ðære ealdan ǽ. Se cnapa ðe hi bær, and heora ne onbyrigde, wæs þæt Iudeisce folc, ðe ða fif béc ræddon, and ne cuðe þæron nan gastlic andgit, ærðan ðe Crist com, and þa béc geopenode, and hyra gastlice andgit onwreah his leorning-cnihtum, and hi siððan eallum cristenum folce. We ne magon nu ealle þa fif béc areccan, ac we secgað eow þæt God sylf hi dihte, and Moyses hí awrát, to steore and to lare ðam ealdan folce Israhel, and eac ús on gastlicum andgite. Þa béc wæron awritene be Criste, ac þæt gastlice andgit wæs þam folce digle, oð þæt Crist sylf com to mannum, and geopenede þæra boca digelnysse, æfter gastlicum andgite. The five loaves which the lad bare, betoken the five books which the leader Moses appointed in the old law. The lad who bare them, and tasted not of them, was the Jewish people, who read the five books, and knew therein no spiritual signification, before Christ came, and opened the books, and disclosed their spiritual sense to his disciples, and they afterwards to all christian people. We cannot now enumerate to you all the five books, but we will tell you that God himself dictated them, and that Moses wrote them, for the guidance and instruction of the ancient people of Israel, and of us also in a spiritual sense. These books were written concerning Christ, but the spiritual sense was hidden from the people, until Christ came himself to men, and opened the secrets of the books, according to the spiritual sense.
Alii euangelistæ ferunt, quia panes et pisces Dominus discipulis distribuisset, discipuli autem ministrauerunt turbis. He tobrǽc ða fif hlafas and sealde his leorning-cnihtum, and het beran ðam folce; forðon þe hé tæhte him ða gastlican láre: and hí ferdon geond ealne middangeard, and bodedon, swa swa him Crist sylf tæhte. Mid þam ðe hé tobræc ða hlafas, þa wæron hí gemenigfylde, and weoxon him on handum; forðon ðe ða fíf béc wurdon gastlice asmeade, and wise lareowas hí trahtnodon, and setton of ðam bocum manega oðre béc; and we mid þæra boca lare beoð dæghwonlice gastlice gereordode. Alii evangelistæ ferunt, quia panes et pisces Dominus discipulis distribuisset, discipuli autem ministraverunt turbis. He brake the five loaves and gave to his disciples, and bade them bear them to the people; for he taught them the heavenly lore: and they went throughout all the world, and preached, as Christ himself had taught. When he had broken the loaves then were they multiplied, and grew in his hands; for the five books were spiritually devised, and wise doctors expounded them, and founded on those books many other books; and we with the doctrine of those books are daily spiritually fed.
Þa hláfas wæron berene. Bere is swiðe earfoðe to gearcigenne, and þeah-hwæðere fet ðone mann, þonne hé gearo bið. Swa wæs seo ealde ǽ swiðe earfoðe and digle to understandenne; ac ðeah-hwæðere, þonne we cumað to ðam smedman, þæt is to ðære getacnunge, þonne gereordað heo ure mod, and gestrángað mid þære diglan lare. Fif hlafas ðær wæron, and fif ðusend manna þær wæron gereordode; forðan ðe þæt Iudeisce folc wæs underðeodd Godes ǽ, ðe stód on fif bocum awriten. Þaða Crist axode Philippum, and he his afandode, swa swa we ær ræddon, þa getacnode he mid þære acsunge þæs folces nytennysse, þe wæs under ðære ǽ, and ne cuðe þæt gastlice andgit, ðe on ðære ǽ bediglod wæs. The loaves were of barley. Barley is very difficult to prepare, and, nevertheless, feeds a man when it is prepared. So was the old law very difficult and obscure to understand; but, nevertheless, when we come to the flour, that is to the signification, then it feeds and strengthens our mind with the hidden lore. There were five loaves, and there were five thousand men fed; because the Jewish people was subject to God's law, which stood written in five books. When Christ asked Philip, and proved him, as we before read, by that asking he betokened the people's ignorance, who were under that law, and knew not the spiritual sense which was concealed in that law.
Ða twegen fixas getácnodon sealm-sang and ðæra witegena cwydas. An ðæra gecydde and bodode Cristes to-cyme mid sealm-sange, and oðer mid witegunge. Nu sind þa twa gesetnyssa, þæt is sealm-sang and witegung, swylce hí syflinge wæron to ðam fíf berenum hlafum, þæt is, to ðam fíf ǽlicum bocum. Þæt folc, þe ðær gereordode, sǽt úp on ðam gærse. Þæt gærs getacnode flæsclice gewilnunge, swa swa se witega cwæð, "Ælc flæsc is gærs, and þæs flæsces wuldor is swilce wyrta blostm." Nu sceal gehwá, seðe wile sittan æt Godes gereorde, and brucan þære gastlican lare, oftredan þæt gærs and ofsittan, þæt is, þæt he sceal ða flæsclican lustas gewyldan, and his lichaman to Godes þeowdome symle gebígan. The two fishes betokened the Psalms and the sayings of the prophets. The one of these announced and proclaimed Christ's advent with psalm-singing, and the other with prophecy, as if they were meat to the five barley loaves, that is, to the five legal books. The people, who were there fed, sat on the grass. The grass betokened fleshly desire, as the prophet said, "Every flesh is grass, and the glory of the flesh is as the blossom of plants." Now should everyone who will sit at God's refection, and partake of spiritual instruction, tread and press down the grass, that is, he should overpower his fleshly lusts, and ever dispose his body to the service of God.
Þær wæron getealde æt ðam gereorde fif ðusend wera; forðon þe ða menn, þe to ðam gastlican gereorde belimpað, sceolon beon werlice geworhte, swa swa se apostol cwæð; he cwæð, "Beoð wacole, and standað on geleafan, and onginnað werlice, and beoð gehyrte." Ðeah gif wifmann bið werlice geworht, and strang to Godes willan, heo bið þonne geteald to ðam werum þe æt Godes mysan sittað. Þusend getel bið fulfremed, and ne astihð nán getel ofer þæt. Mid þam getele bið getácnod seo fulfremednys ðæra manna ðe gereordiað heora sawla mid Godes láre. There were counted at that refection five thousand males; because those men who belong to the spiritual refection should be manfully made, as the apostle said; he said, "Be watchful, and stand on faith, and undertake manfully, and be bold." Though if a woman be manly by nature, and strong to God's will, she will be counted among the men who sit at the table of God. Thousand is a perfect number, and no number extends beyond it. With that number is betokened the perfection of those men who nourish their souls with God's precepts.
"Se Hælend het þa gegadrian þa láfe, þæt hí losian ne sceoldon; and hí ða gefyldon twelf wilion mid þam bricum." Ða láfe ðæs gereordes, þæt sind ða deopnyssa ðære láre þe worold-men understandan ne magon, þa sceolon ða lareowas gegaderian, þæt hí ne losian, and healdan on heora fætelsum, þæt is, on heora heortan, and habban æfre gearo, to teonne forð þone wisdom and ða lare ægðer ge ðære ealdan ǽ ge ðære niwan. Hí ða gegaderodon twelf wilian fulle mid þam bricum. Þæt twelffealde getel getacnode þa twelf apostolas; forðan þe hí underfengon þa digelnyssa þære láre, ðe þæt læwede folc undergitan ne mihte. "Jesus then bade the remainder to be gathered, that it might not be lost; and they filled twelve baskets with the fragments." The remainder of the refection, that is the depth of the doctrine, which secular men may not understand, that should our teachers gather, that it may not be lost, and preserve in their scrips, that is, in their hearts, and have ever ready to draw forth the wisdom and doctrine both of the old law and of the new. They gathered then twelve baskets full of the fragments. The twelvefold number betokened the twelve apostles; because they received the mysteries of the doctrine, which the lay folk could not understand.
"Þæt folc, ða þe þæt wundor geseah, cwædon be Criste, þæt he wære soð wítega, ðe toweard wæs." Soð hí sædon, sumera ðinga: wítega hé wæs, forðan ðe hé wiste ealle towearde þing, and eac fela ðing wítegode, ðe beoð gefyllede butan twyn. He is witega, and he is ealra witegena witegung, forðan ðe ealle wítegan be him witegodon, and Crist gefylde heora ealra witegunga. Þæt folc geseah ða þæt wundor, and hí ðæs swiðe wundredon. Þæt wundor is awriten, and we hit gehyrdon. Þæt ðe on him heora eagan gedydon, þæt deð ure geleafa on ús. Hí hit gesawon, and we his gelyfað þe hit ne gesawon; and we sind forði beteran getealde, swa swa se Hælend be ús on oðre stowe cwæð, "Eadige beoð þa þe me ne geseoð, and hi hwæðere gelyfað on me, and mine wundra mærsiað." "The people, who saw that miracle, said of Christ, that he was the true prophet who was to come." In one sense they said the truth: he was a prophet, for he knew all future things, and also prophesied many things which will, without doubt, be fulfilled. He is a prophet, and he is the prophecy of all prophets, for all the prophets have prophesied of him, and Christ has fulfilled the prophecies of them all. The people saw the miracle, and they greatly wondered at it. That miracle is recorded, and we have heard it. What their eyes did in them, that does our faith in us. They saw it, and we believe it, who saw it not; and we are therefore accounted the better, as Jesus, in another place, said of us, "Blessed are they who see me not, and, nevertheless, believe in me, and celebrate my miracles."
Þæt folc cwæð ða be Criste, þæt he wære soð witega. Nu cweðe we be Criste, þæt he is ðæs Lifigendan Godes Sunu, seðe wæs toweard to alysenne ealne middangeard fram deofles anwealde, and fram helle-wíte. Þæt folc ne cuðe ðæra goda, þæt hí cwædon, þæt he God wære, ac sædon, þæt he witega wære. We cweðað nu, mid fullum geleafan, þæt Crist is soð witega, and ealra witegena Witega, and þæt he is soðlice ðæs Ælmihtigan Godes Sunu, ealswa mihtig swa his Fæder, mid ðam hé leofað and rixað on annysse ðæs Halgan Gastes, á butan ende on ecnysse. Amen. The people said of Christ, that he was a true prophet. Now we say of Christ, that he is Son of the Living God, who was to come to redeem the whole world from the power of the devil, and from hell-torment. The people knew not of those benefits, that they might have said that he was God, but they said that he was a prophet. We say now, with full belief, that Christ is a true prophet, and Prophet of all prophets, and that he is truly Son of the Almighty God, as mighty as his Father, with whom he liveth and reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.

Abiit Iesus trans mare Galileæ: et reliqua.

Abiit Jesus trans mare Galileæ: et reliqua.

VIII. KL. APRIL. MARCH XXV.
ANNUNCIATIO S. MARIÆ. THE ANNUNCIATION OF ST. MARY.
Missus est Gabrihel Angelas: et reliqua. Missus est Gabrihel Angelus: et reliqua.
Ure se Ælmihtiga Scyppend, seðe ealle gesceafta, buton ælcon antimbre, þurh his wisdom gesceop, and þurh his willan gelíffæste, hé gesceop mancynn to ði þæt hí sceoldon mid gehyrsumnysse and eadmodnysse ða heofenlican geðincðe geearnigan, þe se deofol mid ofermettum forwyrhte. Þa wearð eac se mann mid deofles lotwrencum bepæht, swa þæt he tobræc his Scyppendes bebod, and wearð deofle betæht, and eal his ofspring into helle-wite. Ða ðeah-hwæðere ofðuhte ðam Ælmihtigum Gode ealles mancynnes yrmða, and smeade hu he mihte his hand-geweorc of deofles anwealde alysan; forði him ofhreow þæs mannes, forðon ðe hé wæs bepæht mid þæs deofles searo-cræftum. Ac him ne ofhreow na ðæs deofles hryre; forðan ðe hé næs þurh nane tihtinge forlæred, ac hé sylf asmeade ða up-ahefednysse þe he ðurh ahreas; and he forði á on ecnysse wunað on forwyrde wælræw deofol. Our Almighty Creator, who created all creatures, without any matter through his wisdom, and through his will animated them, he created mankind that they might with obedience and humility merit those heavenly honours which the devil through pride had forfeited. Then was man deceived by the devil's wiles, so that he brake the command of his Creator, and was, with all his offspring, delivered to the devil into hell-torment. Then, nevertheless, the Almighty God was grieved for the miseries of all mankind, and he meditated how he might redeem his handiwork from the power of the devil; for he took pity on man, because he had been deceived by the wiles of the devil. But he had no pity for the devil's fall, because he had not been misled by any instigation, but had himself devised the presumption through which he fell; and he therefore, to all eternity, dwelleth in perdition, a bloodthirsty devil.
Þa fram frymðe mancynnes cydde se Ælmihtiga God, hwilon ðurh getacnunga, hwilon ðurh witegunga, þæt he wolde mancynn ahreddan þurh ðone þe he ealle gesceafta mid geworhte, ðurh his agen Bearn. Nu wæron ða witegunga swiðe menigfealdlice gesette on halgum gewritum, ærðam ðe se Godes Sunu menniscnysse underfenge. Sume wæron eac be ðære eadigan Marian gewitegode. An ðæra witegunga is Isaiae, se awrát betwux his witegungum, þus cweðende, "Efne sceal mæden geeacnian on hire innoðe, and acennan Sunu, and his nama bið gecíged Emmanuhel," þæt is gereht on urum geðeode, 'God is mid us.' Eft Ezechihel se witega geseah on his witegunge án belocen geat on Godes huse, and him cwæð to sum engel, "Þis geat ne bið nanum menn geopenod, ac se Hlaford ana færð inn þurh þæt geat, and eft út færð, and hit bið belocen on ecnysse." Þæt beclysede geat on Godes huse getacnode þone halgan mæigðhad þære eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, þæt is Crist, becom on hire innoð, and ðurh hí on menniscnysse wearð acenned, and þæt geat bið belocen on ecnysse; þæt is, þæt Maria wæs mæden ær ðære cenninge, and mæden on ðære cenninge, and mæden æfter ðære cenninge. Then from the beginning of mankind the Almighty God made known, sometimes by signs, sometimes by prophecies, that he would redeem mankind through him with whom he had made all creatures, through his own Son. Now there were very many prophecies recorded in the holy writings, before the Son of God assumed human nature. Some were prophesied of the blessed Mary. One of these prophecies is of Isaiah, who wrote, among his prophecies, thus saying, "Behold, a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel," that is interpreted in our tongue, God is with us. Also Ezechiel the prophet saw in his prophecy a closed gate in the house of God, and an angel said to him, "This gate shall be opened to no man, for the Lord only will go in by that gate, and again go out, and it shall be shut for ever." That closed gate in the house of God betokened the holy maidenhood of the blessed Mary. The Lord, of all lords Lord, that is Christ, entered her womb, and through her was brought forth in human nature, and that gate is shut for ever; that is, Mary was a virgin before the birth, and a virgin at the birth, and a virgin after the birth.
Þa witegunga be Cristes acennednysse and be ðære eadigan Marian mægðhade sindon swiðe menigfealdlice on ðære ealdan ǽ gesette, and se ðe hí asmeagan wile, þær he hí afint mid micelre genihtsumnysse. Eac se apostol Paulus cwæð, "Þaþa ðæra tída gefyllednys com, ða sende God Fæder his Sunu to mancynnes alysednysse." Seo wurðfulle sánd wearð on ðisum dæge gefylled, swa swa Cristes boc us gewissað, þus cweðende, "Godes heah-engel, Gabrihel, wæs asend fram Gode to ðære Galileiscan byrig Nazareth, to ðam mædene þe wæs Maria gehaten, and heo asprang of Dauides cynne, þæs maran cyninges, and heo wæs beweddod þam rihtwisan Iosepe:" et reliqua. The prophecies of the birth of Christ and the virginity of the blessed Mary are recorded very frequently in the old law, and he who searches will there find them in great abundance. Also the apostle Paul said, "When the fullness of times came, then God sent his Son for the redemption of mankind." The glorious mission was on this day fulfilled, as the book of Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from God to the Galilean city Nazareth, to the maiden who was called Mary, and she sprang from the race of David, the great king, and she was wedded to the righteous Joseph," etc.
Ure alysednysse anginn we gehyrdon on ðisre dægþerlican rædinge, þurh ða we awurpon þa derigendlican ealdnysse, and we sind getealde betwux Godes bearnum, þurh Cristes flæsclicnysse. Swiðe þæslic anginn menniscre alysednysse wæs þæt þa se engel wearð asend fram Gode to ðam mædene, to cyðenne Godes acennednysse þurh hí; forðan ðe se forma intinga mennisces forwyrdes wæs, þaþa se deofol asende oðerne deofol, on næddran anlicnysse, to ðam frumsceapenan wífe Euan, hí to beswicenne. Us becom ða deað and forwyrd þurh wíf, and us becom eft lif and hredding þurh wimman. The beginning of our redemption we heard in this daily lecture, through which we have cast off pernicious age, and are accounted among the children of God, through Christ's incarnation. A very fitting beginning of human redemption was that when the angel was sent from God to the virgin, to announce the birth of God through her; because the first cause of man's perdition was when the devil sent another devil, in likeness of a serpent, to the first-created woman Eve, for the purpose of deceiving her. Death and perdition befell us through a woman, and afterwards life and salvation came to us through a woman.
Se heah-engel, þe cydde þæs Hælendes acennednysse, wæs gehaten Gabrihel, þæt is gereht, 'Godes strengð,' þone he bodode toweardne, þe se sealm-sceop mid þisum wordum herede, "Drihten is strang and mihtig on gefeohte." On ðam gefeohte, butan tweon, þe se Hælend deofol oferwann, and middangeard him ætbræd. The archangel, who announced the birth of Christ, was called Gabriel, which is interpreted, God's strength, which he announced was to come, and which the psalmist praised in these words, "The Lord is strong and mighty in battle." In the battle, without doubt, in which Jesus overcame the devil, and took from him the world.
"Maria wæs beweddod Iosepe ðam rihtwisan." Hwí wolde God beon acenned of beweddodan mædene? For micclum gesceade, and eac for neode. Þæt Iudeisce folc heold Godes ǽ on þam timan: seo ǽ tæhte, þæt man sceolde ælcne wimman þe cild hæfde butan rihtre æwe stænan. Nu ðonne, gif Maria unbeweddod wære, and cild hæfde, þonne wolde þæt Iudeisce folc, æfter Godes ǽ, mid stanum hí oftorfian. Ða wæs heo, ðurh Godes foresceawunge, þam rihtwisan were beweddod, and gehwá wende þæt he ðæs cildes fæder wære, ac he næs. Ac ðaða Ioseph undergeat þæt Maria mid cilde wæs, þa wearð he dreorig, and nolde hire genealæcan, ac ðohte þæt he wolde hí diglice forlætan. Þaða Ioseph þis smeade, þa com him to Godes engel, and bebead him, þæt sceolde habban gymene ægðer ge ðære meder ge þæs cildes, and cwæð, þæt þæt cild nære of nanum men gestryned, ac wære of þam Halgan Gaste. Nis na hwæðere se Halga Gast Cristes Fæder, ac hé is genemned to ðære fremminge Cristes menniscnysse; forðan ðe he is Willa and Lufu þæs Fæder and þæs Suna. Nu wearð seo menniscnys þurh þone micclan Willan gefremmed, and is ðeah-hwæðere heora Ðreora weorc untodæledlic. Hi sind þry on hádum, Fæder, and Sunu, and Halig Gast, and an God untodæledlic on anre godcundnysse. Ioseph ða, swa swa him se engel bebead, hæfde gymene ægðer ge Marian ge ðæs cildes, and wæs hyre gewita þæt heo mæden wæs, and wæs Cristes fostor-fæder, and mid his fultume and frofre on gehwilcum ðingum him ðenode on ðære menniscnysse. "Mary was wedded to the righteous Joseph." Why would God be born of a wedded virgin? For a great reason, and also of necessity. The Jewish people, at that time, held God's law: the old law directed, that every woman who had a child out of lawful wedlock should be stoned. Now, therefore, if Mary had been unmarried, and had a child, the Jewish people, according to God's law, would have stoned her with stones. Therefore was she, by the providence of God, married to that righteous man, and everyone imagined that he was the child's father, but he was not. But when Joseph understood that Mary was with child, he was sad, and would not approach her, but thought that he would privily dismiss her. While Joseph was meditating this God's angel came to him, and commanded him, that he should have care both of the mother and of the child, and said, that the child was of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not the father of Christ, but he is named to the accomplishment of Christ's humanity; for he is the Will and Love of the Father and of the Son. Now the humanity was effected through the Great Will, and is, nevertheless, the indivisible work of the Three. They are three in persons, Father, and Son, and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as the angel had commanded him, had care both of Mary and of the child, and was her witness that she was a virgin; and was Christ's foster-father, and with his support and comfort served him in everything in his human state.
Se engel grette Marian, and cwæð, þæt heo wære mid Godes gife afylled, and þæt hyre wæs God mid, and heo wæs gebletsod betwux wifum. Soðlice heo wæs mid Godes gife afylled, forðon ðe hire wæs getiðod þæt heo ðone abǽr þe astealde ealle gifa and ealle soðfæstnyssa. God wæs mid hire, forðan ðe he wæs on hire innoðe belocen, seðe belicð ealne middangeard on his anre handa. And heo wæs gebletsod betwux wifum, forðan ðe heo, butan wiflicre bysnunge, mid wlite hyre mægðhádes, wæs modor þæs Ælmihtigan Godes. The angel greeted Mary, and said, that she was filled with God's grace, and that God was with her, and she was blessed among women. Verily she was filled with God's grace, for it was permitted her to bear him who instituted all grace and all truth. God was with her, for he was shut in her womb who compasses the whole earth with one hand. And she was blessed among women, for she, without female example, with the beauty of maidenhood, was mother of the Almighty God.
Se engel gehyrte hí mid his wordum, and cwæð hire to, "Efne ðu scealt geeacnian on ðinum innoðe, and þu acenst sunu." Oncnawað nu, þurh þas word, soðne mannan acennedne of mædenlicum lichaman. His nama wæs Hiesus, þæt is Hælend, forðan ðe hé gehælð ealle ða þe on hine rihtlice gelyfað. "Þes bið mǽre, and he bið gecíged Sunu þæs Hexstan." Gelyfað nu, þurh ðas wórd, þæt he is soð God of soðum Gode, and efen-ece his Fæder, of ðam he wæs æfre acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac gastlice; forðan ðe he is ealra cyninga Cyning, and rixað ofer his gecorenan menn, ægðer ge ofer Israhela folc ge ofer ealle oðre leodscipas, ða ðe on rihtum geleafan wuniað; and Crist hí ealle gebrincð to his ecan rice. Israhel is gecweden, 'God geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu ða men ðe God geseoð mid heora mode þurh geleafan, and þa ðe leahtras forscrencað, hí belimpað to Godes ríce, þe næfre ne ateorað. The angel encouraged her with his words, and said to her, "Behold thou shalt conceive, and thou shalt bear a Son." Acknowledge now, through these words, a true man, born of a maiden body. His name was Jesus, that is Saviour, for he shall save all those who rightly believe in him. "He shall be great, and he shall be called the Son of the Highest." Believe now, through these words, that he is true God of true God, and co-eternal with his Father, of whom he was ever begotten without beginning. Christ held David's throne, not bodily but spiritually, for he is king of all kings, and ruleth over his chosen people, both over the people of Israel and over all other nations which abide in the right faith; and Christ will bring them all to his eternal kingdom. Israel is interpreted, Seeing God, and Jacob is interpreted, Withering. Now those men who see God in their mind, through faith, and those who wither up sins, they belong to God's kingdom, which shall never fail.
Þa cwæð Maria to ðam engle, "Hú mæg þæt beon þæt ic cild hæbbe, forðan ðe ic nanes weres ne bruce? Ic geteohode min lif on mægðhade to geendigenne: hu mæg hit ðonne gewurðan þæt ic, butan weres gemanan, cennan scyle?" Þa andwyrde se engel ðam mædene, "Se Halga Gast cymð ufen on ðe, and miht ðæs Hyhstan ofersceadewað ðe." Þurh ðæs Halgan Gastes fremminge, swa swa we ær cwædon, wearð Crist acenned on ðære menniscnysse; and Maria his modor wæs ofersceadewed ðurh mihte þæs Halgan Gastes. Hu wæs heo ofersceadewod? Heo wæs swa ofersceadewod þæt heo wæs geclænsod and gescyld wið ealle leahtras, þurh mihte ðæs Halgan Gastes, and mid heofenlicum gifum gefylled and gehalgod. Then said Mary to the angel, "How may that be that I have a child, for I have known no man? I had resolved to end my life in maidenhood: how can it then be that I, without connexion with man, shall bring forth?" Then answered the angel to the virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Through the efficacy of the Holy Ghost, as we before said, Christ was born in human nature; and Mary his mother was overshadowed by the power of the Holy Ghost. How was she overshadowed? She was so overshadowed that she was purified from, and shielded against all sins, by the power of the Holy Ghost, and with heavenly grace filled and hallowed.
Se engel cwæð, "Þæt Halige, þe of ðe bið acenned, bið geciged Godes Sunu." Witodlice ealle menn beoð, swa swa se witega cwæð, mid unrihtwisnysse geeacnode, and mid synnum acennede, ac ure Hælend ana wæs geeacnod butan unrihtwisnysse, and butan synnum acenned; and he wæs halig þærrihte swa hraðe swa hé mann wæs, and fulfremed God, þæs Ælmihtigan Godes Sunu, on anum hade mann and God. Ða cwæð Maria to ðam engle, "Ic eom Godes ðinen; getimige me æfter ðinum worde." Micel eadmodnys wunode on hyre mode, þaþa heo ðus cleopode. Ne cwæð heo na, Ic eom Godes modor, oððe, Ic eom cwen ealles middangeardes, ac cwæð, "Ic eom Godes þinen;" swa swa us mynegað þæt halige gewrit, þus cweðende, "Þonne ðu mære sy, geeadmed þe sylfne on eallum ðingum, and ðu gemetst gife and lean mid Gode." Heo cwæð to ðam engle, "Getimige me æfter ðinum worde:" þæt is, Gewurðe hit swa ðu segst, þæt ðæs Ælmihtigan Godes Sunu becume on minne innoð, and mennisce edwiste of me genime, and to alysednysse middangeardes forðstæppe of mé, swa swa brydguma of his brydbedde. The angel said, "The holy thing that shall be born of thee shall be called the Son of God." Verily all men are, as the prophet said, conceived in iniquity and born in sins, but our Saviour alone was conceived without iniquity, and born without sins; and he was holy as soon as he became man, and perfect God, the Son of the Almighty God, in one person man and God. Then said Mary to the angel, "I am God's handmaid; let it betide me according to thy word." Great humility dwelt in her mind, when she thus cried. She said not, I am the mother of God, or, I am queen of the whole world, but said, "I am God's handmaid;" as the holy writ admonishes us, thus saying, "When thou art great, humble thyself in all things, and thou shalt find grace and reward with God." She said to the angel, "Let it betide me according to thy word:" that is, Be it as thou sayst, that the Son of the Almighty God enter my womb, and receive human substance from me, and proceed from me, for the redemption of the world, as a bridegroom from his bride-bed.
Þus becom ure Hælend on Marian innoð on þissum dæge, ðe is gehaten Annuntiatio Sanctae Mariae, þæt is, Marian bodung-dæg gecweden; on þam dæge bodode se heah-engel Gabrihel ðam clænum mædene Godes to-cyme to mannum ðurh hí, and heo gelyfde þæs engles bodunge, and swa mid geleafan onfeng God on hyre innoð, and hine bær oð middewintres mæsse-dæg, and hine ða acende mid soðre menniscnysse, seðe æfre wæs wunigende on godcundnysse mid his Fæder, and mid þam Halgan Gaste, hi ðry an God untodæledlic. Thus did our Saviour enter the womb of Mary on this day, which is called Annunciatio Sanctæ Mariæ, which is interpreted, The Annunciation-day of Mary; on which day the archangel Gabriel announced to the pure virgin the advent of God to men through her, and she believed the angel's announcement, and so with faith received God into her womb, and bare him until midwinter's mass-day, and then brought him forth in true human nature, who was ever dwelling in divine nature with his Father and the Holy Ghost, those three one God indivisible.
Nu seigð se godspellere, þæt Maria ferde, æfter þæs engles bodunge, to hire magan Elisabeth, seo wæs Zacharian wif. Hí butu wæron rihtwise, and heoldon Godes beboda untællice. Ða wæron hí butan cilde, oðþæt hí wæron forwerede menn. Ða com se ylca engel Gabrihel to Zacharian syx monðum ærðan ðe hé come to Marian, and cydde þæt he sceolde be his ealdan wife sunu habban, Iohannem ðone Fulluhtere. Þa wearð he ungeleafful þæs engles bodungum. Se engel ða him cwæð to, "Nu ðu nylt gelyfan minum wordum, beo ðu dumb oðþæt þæt cild beo acenned." And he ða adumbode on eallum ðam fyrste, for his ungeleaffulnysse. "Nu com ða seo eadige Maria to his huse, and grette his wíf, hyre magan, Elisabeth. Ða mid þam þe þæt wíf gehyrde þæs mædenes gretinge, ða blissode þæt cild Iohannes on his modor innoðe, and seo moder wearð afylled mid þam Halgan Gaste, and heo clypode to Marian mid micelre stemne, and cwæð, Þu eart gebletsod betwux wifum, and gebletsod is se wæstm þines innoðes. Hu getimode me þæt mines Drihtnes moder wolde cuman to me? Efne mid þam þe seo stefn ðinre gretinge swegde on mínum earum, ða blissode min cild on minum innoðe, and hoppode ongean his Drihten, þe þu berst on ðinum innoðe." Now saith the evangelist, that Mary, after the annunciation of the angel, went to her cousin Elizabeth, who was the wife of Zacharias. They were both righteous, and held God's commandments blamelessly. They were both childless, till they were worn-out persons. But the same angel Gabriel came to Zacharias six months before he came to Mary, and announced that he should have a son by his aged wife, John the Baptist. But he believed not the annunciation of the angel. The angel then said to him, "Since thou wilt not believe my words, be thou dumb till the child shall be born." And he was dumb during all that time for his disbelief. "Now came the blessed Mary to his house, and greeted his wife Elizabeth, her cousin. When the woman heard the virgin's greeting, the child John rejoiced in his mother's womb, and the mother was filled with the Holy Ghost, and she cried to Mary with a loud voice, and said, Thou art blessed among women, and blessed is the fruit of thy womb. How hath it befallen me, that the mother of my Lord should come to me? Lo, when the voice of thy greeting sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb."
Þæt cild ne mihte na ða-gyt mid wordum his Hælend gegretan, ac he gegrette hine mid blissigendum mode. Heo cwæð, "Eadig eart ðu, Maria, forðon ðe þu gelyfdest þam wordum ðe þe fram Gode gebodode wæron, and hit bið gefremmed swa swa hit ðe gecydd wæs." Ða sang Maria þærrihte ðone lofsang þe we singað on Godes cyrcan, æt ælcum æfensange, "Magnificat anima mea Dominum," and forð oð ende. Þæt is, "Min sawul mærsað Drihten:" et reliqua. Langsum hit bið þæt we ealne þisne lofsang ofertrahtnian; ac we wyllað scortlice oferyrnan ða digelystan word. "God awearp ða rican of setle:" þæt sind ða modigan ðe hí onhebbað ofer heora mæðe. "And he ahof ða eadmodan;" swa swa Crist sylf cwæð on his godspelle, "Ælc ðæra þe hine onhefð, he sceal beon geeadmet; and se ðe hine geeadmet, he sceal beon ahafen." The child could not yet with words greet his Lord, but he greeted him with a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed the words that were announced to thee from God, and it shall be accomplished so as it hath been declared to thee." Then forthwith Mary sang the hymn which we sing in God's church at every evensong, "Magnificat anima mea Dominum," and so forth to the end. That is "My soul magnifieth the Lord," etc. It will be tedious for us to expound all this hymn, but we will shortly run over its most obscure words. "God hath cast the mighty from their seat:" these are the proud, who lift themselves above their degree. "And he hath exalted the humble;" as Christ himself said in his gospel, "Everyone who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."
"God gefylð þa hingrigendan mid his godum;" swa swa he sylf cwæð, "Eadige beoð þa þe sind ofhingrode and oflyste rihtwisnysse, forðan ðe hí sceolon beon gefyllede mid rihtwisnysse." "He forlet ða rícan idele." Þæt sind ða rícan, þa ðe mid modignysse þa eorðlican welan lufiað swiðor þonne ða heofonlican. Fela riccra manna geðeoð Gode, þæra ðe swa doð swa swa hit awriten is, "Þæs rícan mannes welan sind his sawle alysednyss." His welan beoð his sawle alysednyss, gif hé mid þam gewitendlicum gestreonum beceapað him þæt ece líf, and ða heofonlican welan mid Gode. Gif he ðis forgymeleasað, and besett his hiht on ðam eorðlicum welan, þonne forlæt God hine idelne and æmtigne, fram ðam ecum godnyssum. "God filleth the hungry with his good things;" as he himself said, "Blessed are they who are hungry and desirous of righteousness, for they shall be filled with righteousness." "He hath sent the rich empty away." Those are the rich, who with pride love earthly riches more than heavenly. Many rich men thrive to God, those who do as it is written, "The rich man's wealth is his soul's redemption." His wealth is his soul's redemption, if he with those transitory treasures buy for himself eternal life, and heavenly wealth with God. If he neglect this, and place his hope in earthly wealth, then will God send him away void and empty, from everlasting good.
"God underfeng his cnapan Israhel." Mid þam naman syndon getacnode ealle ða þe Gode gehyrsumiað mid soðre eadmodnysse, þa he underfehð to his werode. "Swa swa hé spræc to urum fæderum, Abrahame and his ofspringe on worulda." God behet ðam heahfædere Abrahame, þæt on his cynne sceolde beon gebletsod eal mancynn. Of Abrahames cynne aspráng seo gesælige Maria, and of Marían com Crist, æfter ðære menniscnysse, and þurh Crist beoð ealle ða geleaffullan gebletsode. Ne synd we na Abrahames cynnes flæsclice, ac gastlice, swa swa se apostol Paulus cwæð, "Witodlice, gif ge cristene synd, þonne beo ge Abrahames ofspring, and yrfenuman æfter beháte." Þæt æftemyste word is ðises lofsanges, "On worulda;" forðan ðe ure behát, þe us God behet, ðurhwunað á on worulda woruld butan ende. "God hath received his servant Israel." By that name are betokened all those who obey God with true humility, whom he receives into his company. "As he spake to our fathers, Abraham and his offspring for ever." God promised the patriarch Abraham, that in his race all mankind should be blessed. From the race of Abraham sprang the blessed Mary, and from Mary came Christ, according to his human nature, and through Christ shall all the faithful be blessed. We are not of Abraham's race after the flesh, but spiritually, as the apostle Paul said, "Verily if ye are christians, then are ye of Abraham's offspring, and heirs according to the promise." The last words of this hymn are "For ever;" because our promise, which God hath promised to us, continueth for ever and ever without end.
Uton biddan nu þæt eadige and þæt gesælige mæden Marían, þæt heo us geðingige to hyre agenum Suna and to hire Scyppende, Hælende Criste, seðe gewylt ealra ðinga mid Fæder and mid þam Halgum Gaste, á on ecnysse. Amen. Let us now pray the blessed and happy Virgin Mary, that she intercede for us to her own Son and Creator, Jesus Christ, who governs all things with the Father and the Holy Ghost, ever to eternity. Amen.