The Homilies of the Anglo-Saxon Church Part 7

Lytel waes an lamb, oe twa turtlan, G.o.de to bringenne; ac he ne sceawa na aes mannes lac swa swie swa he sceawa his heortan. Nis G.o.de nan neod ure aehta; ealle ing sindon his, aeger ge heofen, ge eore, and s?, and ealle a ing e on him wunia: ac he forgeaf eorlice ing mannum to brice, and bebead him aet hi sceoldon mid am eorlic.u.m ingum hine oncnawan e hi aer forgeaf, na for his neode, ac for mancynnes neode. Gif u oncnaewst inne Drihten mid inum aehtum, be inre maee, hit freme e sylfum to am ecan life: gif u hine forgitst, hit hearma e sylfum and na G.o.de, and u olast aere ecan mede. G.o.d gyrn a G.o.dnysse ines modes, and na inra aehta. Gif u hwaet dest G.o.de to lofe, mid cystigum mode, onne geswutelast u a G.o.dnysse ines modes mid aere daede; gif u onne nan {142} G.o.d don nelt, G.o.de to wurmynte, onne geswutelast u mid aere uncyste ine yfelnysse, and seo yfelnys e forde wi G.o.d.

On aere ealdan ? is gehwaer gesett, aet G.o.d het gelomlice as fugelas offrian on his lace, for aere getacnunge e hi getacnia. Nis nu nanum men alyfed aet he healde a ealdan ? lichomlice, ac gehealde gehwa hi gastlice.

Culfran sind swie unscaeige fugelas, and bilewite, and hi lufia annysse, and fleo him floccmaelum. Do eac swa se cristena man; beo him unsceaig, and bilewite, and lufige annysse, and broorraedene betwux cristenum mannum; onne geoffra he gastlice G.o.de a culfran-briddas. a turtlan getacnia claennysse: hi sind swa geworhte, gif hyra oer oerne forlyst, onne ne sec seo cucu naefre hire oerne gemacan. Gif onne se cristena man swa de for G.o.des lufon, onne geoffra he a turtlan on a betstan wisan. as twa fugel-cyn ne singa na, swa swa ore fugelas, ac hi geomeria, foran e hi getacnia haligra manna geomerunge on isum life, swa swa Crist cwae to his apostolum, "Ge beo geunrotsode on isum life, ac eower unrotnys bi awend to ecere blisse." And eft he cwae, "Eadige beo a e heora synna bewepa, foran e hi beo gefrefrode."

Se ealda man Symeon, e we aer embe spraecon, ne gyrnde na aet he moste Crist gehyran sprecan, foran e he hine gecneow aet he G.o.d waes, eah e he a-gyt on aere menniscnysse unsprecende waere. Sprecan he mihte, gif he wolde; and ealswa wis he waes a, aa he waes anre nihte, swa swa he waes, aa he waes rittig geara; ac he wolde abidan his waestma timan on aere menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cwae a, "Drihten, u forlaetst me nu on sibbe of ysum life, foron e mine eagan habba gesewen inne Halwendan." Se Halwenda e he embe spraec is ure Haelend Crist, see com to gehaelenne ure wunda, aet sindon ure synna. He cwae a Symeon, "one u gearcodest aetforan gesihe ealles folces." Hine {144} ne gesawon na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe see wylle. Se e on hine gelyf, he gesih hine nu mid his geleafan, and on an ecan life mid his eagum. Symeon cwae a-gyt, "He is leoht to onwrigennysse eoda, and wuldor inum folce Israhel." Ealle as word spraec se Symeon be am cilde to am heofenlican Faeder, e hine to mannum sende.

He is so leoht e todraefde a eostra ises lifes, swa swa he sylf cwae on his G.o.dspelle, "Ic eom leoht ealles middangeardes, se e me fylig, ne cym he na on ystrum, ac he haef lifes leoht." Swa swa leoht todraef eostra, swa eac todraef Cristes lufu and his geleafa ealle leahtras and synna fram ure heortan: and he is wuldor and bliss ealles gelyfedes folces.

a Maria, aet halige maeden, and aes cildes fostor-faeder, Ioseph, waeron ofwundrode aera worda e se ealda Symeon clypode be am cilde. And se Symeon him a sealde bletsunge, and witeG.o.de gyt mare be am cilde, and cwae, "is cild is gesett manegum mannum to hryre, and manegum to aeriste and to tacne, and am bi wicweden." Swa swa a men e on Crist gelyfa beo gehealdene urh his to-cyme, swa eac a e nella gelyfan on Crist beo twyfealdlice fordemde. Anfealdlice hi sind scyldige urh Adames synne, and twyfealdlice hi beo fordemde, onne hi wisaca Cristes to-cymes, and nella gelyfan on one soan Haelend. am ungeleaffullum mannum com Crist to hryre, and am geleaffullum to aeriste; and eac anum gehwilc.u.m gelyfedum men waes Cristes to-cyme aeger ge hryre ge aerist. Hu onne? He com to y aet he wolde aelc yfel towurpan, and aelc good araeran. Nu towyrp he on us leahtras, and araer mihta. He towyrp modignysse, and araer eadmodnysse. He towyrp galnysse, and araer claennysse. And ealle uneawas he towyrp on his gecorenum mannum, and araer on him ealle G.o.dnysse. Ne maeg aet G.o.d beon getymbrod buton aet yfel beo aer toworpen. "To tacne com Crist, and am is wicweden." His acennednys is wundorlic tacn, foran e {146} he waes of maedene acenned, swa swa nan oer nis; and aet wicwaedon a ungeleaffullan men, and noldon gelyfan. And eac his aeriste of deae, and his upstige to heofenum, and ealle a wundra e he worhte, ealle hit waeron tacna, and am wicwaedon a ungeleaffullan, and a geleaffullan gelyfdon.

a cwae se ealda Symeon to aere eadigan Marian, "His swurd sceal urhgan ine sawle." aet swurd getacnode Cristes rowunge. Naes seo eadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. aa heo geseh niman hyre cild, and adrifan isene naeglas urh a handa and urh a fet, and syan mid spere gewundigan on a sian, a waes Cristes rowung hire rowung; and heo waes mare onne martyr, foron e mare waes hyre modes rowung onne waere hire lichaman, gif heo gemartyrod waere. Ne cwae na se Symeon aet Cristes swurd sceolde urhgan Marian lichaman, ac hyre sawle. Cristes swurd is her gesett, swa swa we cwaedon, for his rowunge. eah e Maria gelyfde aet Crist arisan wolde of deae, eah-hwaeere eode hyre cildes rowung swie earle into hire heortan.

aa se Symeon haefde gewiteG.o.d as witegunge be Criste, a com aer sum wuduwe, seo waes Anna gehaten. "Seo leofode mid hire were seofon gear, and syan heo waes wuduwe feower and hund-eahtatig geara, and eowode G.o.de on faestenum, and on gebedum, and on claennysse; and waes on eallum am fyrste wunigende binnan am G.o.des temple; and com a to am cilde, and witeG.o.de be him, and andette G.o.de." Rihtlice swa halig wif waes aes wyre aet heo moste witigian embe Crist, aa heo swa lange on claennesse G.o.de eowode.

Behealde, ge wif, and understanda hu be hire awriten is. Seofon gear heo leofode mid hire were, and sian heo waes wunigende on wudewan hade, o feower and hund-eahtatig geara, swa lybbende swa se apostol taehte. He cwae, se apostol Paulus, "Seo wuduwe e lyfa on estmettum, heo ne lyfa na, ac heo is dead." eos Anna, e we {148} embe spreca, ne lufude heo na estmettas, ac lufude faestenu. Ne lufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo worigende geond land, ac waes wunigende geyldelice binnan G.o.des temple. Gif wife getimige aet heo hire wer forleose, onne nime heo bysne be isre wudewan.

ry hadas sindon e cydon gecynysse be Criste; aet is maeig-had, and wudewan-had, and riht sinscype. Maeden is Cristes modor, and on maeg-hade wunude Iohannes se Fulluhtere, e embe Crist cydde, and manega ore to-eacan him. Widewe waes eos Anna, e we gefyrn aer embe spraecon.

Zacharias, Iohannes faeder, waes wer; aeger ge he ge his wif witeG.o.don embe Crist. as ry hadas syndon G.o.de gecweme, gif hi rihtlice lybba. Maeg-had is aeger ge on waepmannum ge on wifmannum. a habba rihtne maeg-had a e fram cild-hade wunia on claennysse, and ealle galnysse on him sylfum forseo, aeger ge modes ge lichoman, urh G.o.des fultum. onne habba hi aet G.o.de hundfealde mede on am ecan life. Widewan beo a e aefter heora gemacan on claennysse wunia for G.o.des lufon: hi habba onne syxtigfealde mede aet G.o.de hyra geswinces. a e rihtlice healda hyra ?we, and on alyfedum timan, for bearnes gestreone, haemed bega, hi habba rittigfealde mede for hyra gesceadwisnysse. Se e wile his galnysse gefyllan swa oft swa hine lyst, onne bi he wimeten nytenum and na mannum. Be ysum taehte se apostol Paulus, "a e wif habba, beon hi swilce hi nan nabbon;" foran ealle hyra unl.u.s.tas hi sceolon gebetan sylfwylles on yssum life, oe unances aefter yssum life; and hi c.u.ma sian to am ecan life mid maran earfonysse. a men e beo butan rihtre ?we, and yrna fram anum to orum, nabba hi naenne dael ne nane bletsunge mid Criste, buton hi aes geswicon and hit gebeton. Uton fon nu on aet G.o.dspel aer we hit aer forleton.

Seo eadige Maria, and Ioseph, aes cildes fostor-faeder, {150} gecyrdon to aere byrig Nazareth mid am cilde; "and aet cild weox, and waes gestranG.o.d, and mid wisdome afylled, and G.o.des gifu waes on him wunigende." He weox and waes gestranG.o.d on aere menniscnysse, and he ne behofode nanes waestmes ne nanre strangunge on aere G.o.dcundnysse. He aet, and dranc, and slep, and weox on gearum, and waes eah-hwaeere eal his lif butan synnum. He naere na man geuht, gif he mannes life ne lyfode. He waes mid wisdome afylled, foran e he is himsylf wisdom, and on him wuna eal gefyllednys aere G.o.dcundnysse: lichomlice G.o.des gifu wunude on him. Micel gifu waes aet aere menniscnysse, aet he waes G.o.des Sunu and G.o.d sylf, swa hrae swa he ongann man to beonne.

He waes aefre G.o.d of am Faeder acenned, and wunigende mid am Faeder and mid am Halgan Gaste: hi ry an G.o.d untodaeledlic; ry on hadum, and an G.o.d on anre G.o.dcundnysse, and on anum gecynde aefre wunigende. Se Sunu ana underfeng a menniscnysse, and haefde anginn, see aefre waes. He waes cild, and weox on aere menniscnysse, and rowode dea sylfwilles, and aras of deae mid am lichaman e he aer on rowode, and astah to heofenum, and wuna nu aefre on G.o.dcundnysse and on menniscnysse, an Crist, aeger ge G.o.d ge mann, undeadlic, see aer his rowunge waes deadlic. He rowade, ac he ne rowa heonon-for naefre eft, ac bi aefre butan ende, eallswa ece on aere menniscnysse swa he is on aere G.o.dcundnysse.

Wite gehwa eac aet geset is on cyrclic.u.m eawum, aet we sceolon on isum daege beran ure leoht to cyrcan, and laetan hi aer bletsian: and we sceolon gan sian mid am leohte betwux G.o.des husum, and singan one lofsang e aerto geset is. eah e sume men singan ne cunnon, hi beron eah-hwaeere aet leoht on heora handum; fory on issum daege waes aet soe Leoht Crist geboren to am temple, see us alysde fram ystrum, and us gebrinc to am ecan leohte, see leofa and rixa a butan ende. Amen.

FEBRUARY II.

ON THE PURIFICATION OF ST. MARY.

Postquam impleti sunt dies purificationis Mariae, etc.

G.o.d 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 G.o.d's temple, nor into a bed with her husband, before that s.p.a.ce 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 G.o.d's house for eighty days, and also from her husband; and after that s.p.a.ce go with a gift to G.o.d's house, and bear forth the child with the gift, and afterwards, with G.o.d's blessing, approach her consort. This was established regarding women.

Now was, nevertheless, the holy maiden MARY, Christ's mother, mindful of G.o.d's commands, and she went on this day to G.o.d's house with a gift, and brought the child that she had given birth to, Jesus Christ, to be presented to G.o.d's temple.

There was there, in the city of Jerusalem, a man of G.o.d, and his name was Simeon; he was very righteous, and had {137} great fear of G.o.d, 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 G.o.d would come to men, and a.s.sume human nature. Then was this man very desirous of the advent of Jesus, and prayed daily to G.o.d 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 G.o.d'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 G.o.d, the Redeemer of all the world. He took him in his arms with great feeling, and bare him into the temple, and fervently thanked G.o.d 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."

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.

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 {139} 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 G.o.d's kingdom; but thither may no pride ascend. The devil was there, who became proud, but his pride cast him into the depth of h.e.l.l; therefore our weakness may not ascend thither, if it be proud, when the angel might not be there when he became proud.

G.o.d, in the old law, commanded his people, that they should offer to him every firstborn male child, or redeem it with five s.h.i.+llings. Of their cattle also, to bring whatever was firstborn to G.o.d's house, and there offer it to G.o.d. But if it were an unclean beast, then should the master slay it, or give to G.o.d 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 G.o.d's grace, and consign it to G.o.d. Our evil thoughts or actions we should redeem with five s.h.i.+llings; 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.

The blessed Mary then offered her gift to G.o.d with the child, as it was appointed in G.o.d's law. It was so appointed in the old law, by G.o.d's behest, that those who could {141} accomplish it, should bring a yearling lamb with their child, as a gift to G.o.d, 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.

These smaller gifts, that is, the birds, which were the gifts of indigent persons, were offered for Christ. The Almighty Son of G.o.d was very mindful of our needs in all things; not only would he for us become man when he was G.o.d, 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 G.o.dhead. A lamb betokens innocence and the greater goodness; but if we are so poor that we cannot offer to G.o.d 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 h.e.l.l-torment, and bewails his sins; afterwards he again feels love to G.o.d; 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.

Little was a lamb, or two turtle-doves to bring to G.o.d; but he regards not a man's gift so much as he regards his heart. G.o.d 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 G.o.d, and thou losest the everlasting meed. G.o.d desires the goodness of thy mind, and not of thy possessions. If thou doest aught for the praise of G.o.d with devout mind, then thou manifestest the goodness of thy mind by that deed; but {143} if thou wilt do no good for the honour of G.o.d, then thou, by that offence, manifestest thy wickedness, and that wickedness shall fordo thee with G.o.d.

In the old law it is in several places mentioned, that G.o.d 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 fellows.h.i.+p among christian men; then offers he to G.o.d 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 G.o.d, 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."

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 G.o.d, 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 {145} 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.

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 chast.i.ty.

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, {147} 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.

Then said the old Simeon to the blessed Mary, "His sword shall pierce through thy soul." The sword betokened Christ's pa.s.sion. 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 pa.s.sion. Though Mary believed that Christ would arise from death, her child's suffering went, nevertheless, very deeply into her heart.

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 G.o.d with fastings, and prayers, and with chast.i.ty; and was in all that time dwelling within G.o.d's temple; and came then to the child, and prophesied concerning him, and confessed to G.o.d." Rightly was so holy a woman worthy to prophesy concerning Christ, since she had so long served G.o.d in chast.i.ty. 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, {149} but loved fasts. She loved not idle discourses, but occupied herself in prayers. She went not wandering through the land, but remained patiently within G.o.d's temple. If it happen to a woman to lose her husband, let her take example by this widow.

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 G.o.d, if men righteously live in them. Maidenhood is both in men and in women. Those have right maidenhood who from childhood continue in chast.i.ty, and despise in themselves all l.u.s.t, both of body and mind, through G.o.d's succour. Then shall they have from G.o.d a hundredfold meed in the everlasting life. Widows are those who, after the death of their consorts, live in chast.i.ty for love of G.o.d: they shall have a sixtyfold meed from G.o.d 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 l.u.s.ts 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.

The blessed Mary, and Joseph, the child's foster-father, {151} returned to the city of Nazareth with the child; "and the child grew, and was strengthened, and filled with wisdom, and G.o.d'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: G.o.d's grace dwelt bodily within him. A great grace was that of his human nature, that he was the Son of G.o.d and G.o.d himself, as soon as he began to be man. He was ever G.o.d begotten of the Father, and dwelling with the Father and with the Holy Ghost: these three one G.o.d indivisible; three in persons, and one G.o.d in one G.o.dhead, and in one nature ever continuing. The Son only a.s.sumed 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 G.o.d and man, immortal, who before his pa.s.sion 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.

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 G.o.d'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.

{152} DOMINICA IN QUINQUAGESIMA.

Adsumpsit Iesus XII. discipulos suos: et reliqua.

Her is geraed on issum G.o.dspelle, e we nu gehyrdon of aes diacones mue, aet "se Haelend gename onsundron his twelf leorning-cnihtas, and cwae to him, Efne we sceolon faran to aere byrig Hierusalem, and onne beo gefyllede ealle a ing e waeron be me awritene urh witegan. Ic sceal beon bel?wed eodum, and hi do me to bysmore, and beswinga, and syan ofslea, and ic arise of deae on am riddan daege. a nyston his leorning-cnihtas nan andgit yssera worda. a gelamp hit aet hi genealaehton anre byrig e is gehaten Hiericho, and a saet aer sum blind man be am wege; and aa he gehyrde aes folces faer mid am Haelende, a acsode he hwa aer ferde. Hi cwaedon him to, aet aet waere aes Haelendes faer. a begann he to hrymenne, and cwae, Haelend, Dauides Bearn, gemiltsa min. a men, e beforan am Haelende ferdon, ciddon ongean one blindan, aet he suwian sceolde. He clypode a miccle swior, Haelend, Dauides Bearn, gemiltsa min. a stod se Haelend, and het laedan one blindan to him. aa he genealaehte, a acsode se Haelend hine, Hwaet wylt u aet ic e do? He cwae, Drihten, aet ic mage geseon. And se Haelend him cwae to, Loca nu: in geleafa haef e gehaeled.

And he aerrihte geseah, and fyligde am Haelende, and hine maersode. a eal aet folc, e aet wundor geseh, herede G.o.d mid micelre onbryrdnysse."

yses G.o.dspelles anginn hrepode ures Haelendes rowunge, eah-hwaeere ne rowade he na on ysne timan; ac he wolde feorran and lange aer cyan his rowunge his leorning-cnihtum, aet hi ne sceoldon beon to swie afyrhte urh a rowunge, onne se tima come aet he rowian wolde. Heora mod wear afyrht urh Cristes segene, ac he hi eft gehyrte mid am worde e he cwae, "Ic arise of deae on am riddan daege." a wolde he heora geleafan gestrangian {154} and getrymman mid wundrum. And hi a comon to aere stowe aer se blinda man saet be am wege, and Crist hine gehaelde aetforan gesihe ealles aes werodes, to i aet he wolde mid am wundre hi to geleafan gebringan. eah-hwaeere a wundra e Crist worhte, oer ing hi aeteowdon urh mihte, and ore ing hi getacnodon urh geryno. He worhte a wundra solice urh G.o.dcunde mihte, and mid am wundrum aes folces geleafan getrymde; ac hwaere aer waes oer ing digle on am wundrum, aefter gastlic.u.m andgite. es an blinda man getacnode eall mancynn, e wear ablend urh Adames gylt, and asceofen of myrhe neoxena-w.a.n.ges, and gebroht to issum life e is wimeten cwearterne. Nu sind we ute belocene fram am heofenlican leohte, and we ne magon on issum life aes ecan leohtes brucan; ne we his na mare ne cunnon buton swa micel swa we urh Cristes lare on boc.u.m raeda. eos woruld, eah e heo myrige hwiltidum geuht sy, nis heo hwaeere e gelicere aere ecan worulde, e is sum cweartern leohtum daege.

Eal mancyn waes, swa we aer cwaedon, ablend mid geleaflaeste and gedwylde; ac urh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte urh geleafan. Nu haebbe we aet leoht on urum mode, aet is Cristes geleafa; and we habba one hiht aes ecan lifes myrhe, eah e we gyt lichamlice on urum cwearterne wunian.

Se blinda man saet aet aere byrig e is gehaten Hiericho. Hiericho is gereht and gehaten 'mona.' Se mona de aeger ge wycx ge wana: healfum mone he bi weaxende, healfum he bi wanigende. Nu getacna se mona ure deadlice lif, and ateorunge ure deadlicnysse. On oerne ende men beo acennede, on oerne ende hi forfara. aa Crist com to aere byrig Hiericho, e one monan getacna, a underfeng se blinda man gesihe. aet is, aa Crist com to ure deadlicnysse, and ure menniscnysse underfeng, a wear mancyn onliht, and gesihe underfeng. He saet wi one weig; and Crist cwae on his G.o.dspelle, "Ic eom {156} weig, and sofaestnys, and lif." Se man e nan ing ne cann aes ecan leohtes, he is blind; ac gif he gelyf on one Haelend, onne sitt he wi one weig. Gif he nele biddan aes ecan leohtes, he sitt onne blind be am wege unbiddende. Se e rihtlice gelyf on Crist, and geornlice bitt his sawle onlihtinge, he sitt be am wege biddende. Swa hwa swa oncnaew a blindnysse his modes, clypige he mid inweardre heortan, swa swa se blinda cleopode, "Haelend, Dauides Bearn, gemiltsa min."

Seo menigu e eode beforan am Haelende ciddon am blindan, and heton aet he stille waere. Seo menigu getacna ure unl.u.s.tas and leahtras e us hrema, and ure heortan ofsitta, aet we ne magon us swa geornlice gebiddan, swa we behofedon. Hit gelimp gelomlice, onne se man wile yfeles geswican, and his synna gebetan, and mid eallum mode to G.o.de gecyrran, onne c.u.ma a ealdan leahtras e he aer geworhte, and hi gedrefa his mod, and willa gestillan his stemne, aet he to G.o.de ne clypige. Ac hwaet dyde se blinda, aa aet folc hine wolde gestyllan? He hrymde aes e swior, o aet se Haelend his stemne gehyrde, and hine gehaelde. Swa we sceolon eac don, gif us deofol drecce mid menigfealdum geohtum and costnungum: we sceolon hryman swior and swior to am Haelende, aet he todraefe a yfelan costnunga fram ure heortan, and aet he onlihte ure mod mid his gife. Gif we onne urhwunia on urum gebedum, onne mage we gedon mid urum hreame aet se Haelend stent, see aer eode, and wile gehyran ure clypunge, and ure heortan onlihtan mid G.o.dum and mid claenum geohtum. Ne magon a yfelan geohtas us derian, gif hi us ne licia; ac swa us swior deofol breg mid yfelum geohtum, swa we beteran beo, and G.o.de leofran, gif we one deofol forseo and ealle his costnunga, urh G.o.des fultum.

Hwaet is aes Haelendes stede, oe hwaet is his faer? He ferde urh his menniscnysse, and he stod urh a G.o.dcundnysse. He ferde urh a menniscnysse, swa aet he waes {158} acenned, and ferde fram stowe to stowe, and dea rowade, and of deae aras, and astah to heofenum. is is his faer.

He stent urh a G.o.dcundnysse; foron e he is urh his mihte aeghwaer andweard, and ne earf na faran fram stowe to stowe; foron e he is on aelcere stowe urh his G.o.dcundnysse. aa he ferde, a gehyrde he aes blindan clypunge; and aa he stod, a forgeaf he him gesihe; foran urh a menniscnysse he besarga ures modes blindnysse, and urh a G.o.dcundnysse he forgif us leoht, and ure blindnysse onliht. He cwae to am blindan men, "Hwaet wilt u aet ic e do?" Wenst u aet he nyste hwaet se blinda wolde, see hine gehaelan mihte? Ac he wolde aet se blinda baede; foron e he tiht aelcne swie gemaglice to gebedum: ac hwaeere he cwy on ore stowe, "Eower heofenlica Faeder wat hwaes ge behofia, aeran e ge hine aeniges inges biddan," eah-hwaeere wile se G.o.da G.o.d aet we hine georne biddon; foran urh a gebedu bi ure heorte onbryrd and gewend to G.o.de.

a cwae se blinda, "La leof, do aet ic maege geseon." Ne baed se blinda naor ne goldes, ne seolfres, ne nane woruldlice ing, ac baed his gesihe. For nahte he tealde aenig ing to biddenne buton gesihe; foran eah se blinda sum ing haebbe, he ne maeg butan leohte geseon aet he haef. Uton fori geefenlaecan isum men, e waes gehaeled fram Criste, aeger ge on lichaman ge on sawle: ne bidde we na lease welan, ne gewitenlice wurmyntas; ac uton biddan leoht aet urum Drihtne: na aet leoht e bi geendod, e bi mid aere nihte todraefed, aet e is gemaene us and nytenum; ac uton biddan aes leohtes e we magon mid englum anum geseon, aet e naefre ne bi geendod. To am leohte solice ure geleafa us sceal gebringan, swa swa Crist cwae to am blindan menn, "Loca nu, in geleafa e gehaelde."

Nu smea sum ungeleafful man, Hu maeg ic gewilnian aes gastlican leohtes, aet aet ic geseon ne maeg? Nu cwee ic to am menn, aet a ing e he understynt and undergytan {160} maeg, ne undergyt he na a ing urh his lichaman, ac urh his sawle; eah-hwaeere ne gesih nan man his sawle on isum life. Heo is ungesewenlic, ac eah-hwaeere heo wissa one gesewenlican lichaman. Se lichama, e is gesewenlic, haef lif of aere sawle, e is ungesewenlic. Gewite aet ungesewenlice ut, onne fyl adune aet gesewenlice; foran e hit ne stod na aer urh hit sylf. aes lichoman lif is seo sawul, and aere sawle lif is G.o.d. Gewite seo sawul ut, ne maeg se mu clypian, eah e he gynige; ne eage geseon, eah e hit open sy; ne nan limn ne de nan ing, gif se lichama bi sawulleas. Swa eac seo sawul, gif G.o.d hi forlaet for synnum, ne de heo nan ing to G.o.de. Ne maeg nan man nan ing to G.o.de gedon, butan G.o.des fultume. Ne bi seo synfulle sawul na mid ealle to nahte awend, eah e heo G.o.de adeadod sy; ac heo bi dead aelcere dugue and gesaele, and bi gehealden to am ecan deae, aer aer heo aefre bi on pinungum wunigende, and eah-hwaeere naefre ne ateora.

Hu maeg e nu twynian aes ecan leohtes, eah hit ungesewenlic sy, onne u haefst lif of ungesewenlicre sawle, and e ne twyna nan ing aet u sawle haebbe, eah u hi geseon ne mage? Se blinda, aa he geseon mihte, a fyligde he am Haelende. Se man gesih and fyli G.o.de, see cann understandan G.o.d, and G.o.d weorc wyrc. Se man gesih and nele G.o.de fylian, see understent G.o.d, and nele G.o.d wyrcan. Ac uton understandan G.o.d and G.o.d weorc wyrcean: uton behealdan hwider Crist gange, and him fylian; aet is aet we sceolon smeagan hwaet he taece, and hwaet him licige, and aet mid weorc.u.m gefyllan, swa swa he sylf cwae, "Se e me enige, fylige he me;"

aet is, geefenlaece he me, and onscunige aelc yfel, and lufige aelc G.o.d, swa swa ic do. Ne teah Crist him na to on isum life land ne welan, swa swa he be him sylfum cwae, "Deor habba hola, and fugelas habba nest, hwaer hi resta, and ic naebbe hwider ic ahylde min {162} heafod." Swa micel he haefde swa he rohte, and leofode be ora manna aehtum, se e ealle ing ah.

We raeda on Cristes bec aet aet folc raedde be him, aet hi woldon hine gelaeccan, and ahebban to cyninge, aet he waere heora heafod for worulde, swa swa he waes G.o.dcundlice. aa Crist ongeat aes folces willan, a fleah he anstandende to anre dune, and his geferan gewendon to s?, and se Haelend waes up on lande. a on niht eode se Haelend up on am waetere mid drium fotum, oaet he com to his leorning-cnihtum, aer aer hi waeron on rewute. He forfleah one woruldlican wurmynt, aa he waes to cyninge gecoren; ac he ne forfleah na aet edwit and one hosp, aa a Iudeiscan hine woldon on rode ahon. He nolde his heafod befon mid gyldenum cynehelme, ac mid yrnenum, swa swa hit gedon waes on his rowunge. He nolde on issum life rixian hwilwendlice, see ecelice rixa on heofonum. Nis eos woruld na ure eel, ac is ure wraecsi; fori ne sceole we na besettan urne hiht on issum swicelum life, ac sceolon efstan mid G.o.dum geearnungum to urum eele, aer we to gesceapene waeron, aet is to heofenan rice.