Chapter V: K=l. Jan (3)

The Lord wondered at the centurion's faith, not because he knew it not before, who knows all things, but he to whom he was wonderful manifested to men his faith with praise. Whence came the officer's faith but of Christ's gift, who afterwards praised him in these words? "Verily I say unto you, I have not found so great faith in the people of Israel." {131} This was not said of the patriarchs or prophets, but of the present people, who were not yet of so great faith.

Mary and Martha were two sisters of great faith in God: they said to Christ, "Lord, if thou hadst been present, our brother would not have died." This officer said to Christ, "Say thy word, and my servant shall be whole. I am a man placed under authority, having soldiers under me; and I say to this, Go thou, and he goeth; to another, Come thou, and he cometh; to my servant, Do this, and he doeth. How much more canst thou, who art Almighty God, through thy behest, execute whatsoever thou wilt!" The Lord said, "I say to you in sooth, that many shall come from the east and the west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in the kingdom of heaven." These words are pleasant to hear, and they greatly gladden our minds, that many shall come from the east part of the world, and from the west part, to the kingdom of heaven, and rule with the patriarchs in everlasting joy.

By the two parts, the east and the west, are betokened the four corners of the whole world, from which God's chosen shall be gathered from every people to the dwelling of the patriarchs and of all the saints. By the east part may be betokened those who in youth incline to God; because in the east part is the day's beginning. By the west part are betokened those who in age turn to God's service; because in the west part the day ends.

The following sentence is very awful, "The rich children shall be cast into utter darkness, there shall be weeping and gnashing of teeth." The rich children are the Jewish, over whom God ruled, by the old law; but they rejected Christ, and despised his doctrine; and he casts them into utter darkness, where there is weeping and gnashing of teeth. Many rich men, however, thrive to God, if they are righteous and merciful. The patriarch Abraham was a rich man, and David the great king, and Zaccheus, who gave half his riches to the {133} poor, and with the half part compensated fourfold for what he had before wrongfully gained. These rich and their like come by good conversion to the everlasting kingdom, which will never fail them.

They are called children of God who love him more than this world; and those are called rich children who plant the root of their hearts in this present life more than in Christ: such shall be cast into darkness. The gospel says, "Into utter darkness." Utter darkness is the blindness of the body without. Inward darkness is the darkness of the mind within. He who in this present life is blinded within, so that he has no understanding, nor heed of God's commandments, he will then be blinded without, and deprived of every light; because he had before spent his life without remembrance of God. The miserable guilty ones shall suffer torment in everlasting fire, and yet that swart fire shall give them no light. Worms shall tear their bodies with fiery teeth, as Christ said in his gospel, "There their worm shall never die, nor their fire be quenched." There shall be associated in one torment, those who in life were united in evil deeds, so that murderers shall eternally be tortured together; and adulterers with adulterers, the rapacious with the rapacious, robbers with robbers, perjurers with perjurers, in the broad flame, without any ending, shall perish. There shall be weeping and gnashing of teeth; for their eyes shall be tormented in the great burning, and their teeth shall afterwards quake in the intense cold. If any one doubt of the universal resurrection, let him understand this divine saying, That there shall be a true resurrection, where there shall be weeping eyes and gnashing teeth.

The Lord said to the centurion, "Go home, and betide thee as thou hast believed; and his servant was healed from that hour." By this is to be understood how greatly a christian man's own faith profiteth him, when that of another man profiteth him so greatly. Verily, for the centurion's faith was {135} the bedridden healed. Faith is of all virtues first; without it no man may be pleasing to God; and the righteous lives by his faith. Let us believe in the Holy Trinity, and in true Unity, that the Almighty Father, and his Son, that is his wisdom, and the Holy Ghost who is the love and will of them both, that they are three in person and in name, and one God, in one Godhead ever continuing, without beginning and end. Amen.

* * * * *

IIII. NON. FEB.

IN PURIFICATIONE S[=C]E. MARIE.

Postquam impleti sunt dies purificationis Mariae: et reliqua.

God bebead on thaere ealdan ['ae], and het Moyses, thone heretogan, thaet he hit awrite betwux odhrum bebodum, thaet aelc w['i]f dhe cild gebaere sceolde gebidan feowertig daga aefter thaere cenninge, swa thaet heo ne c['o]me into Godes temple, ne on anum bedde mid hire were, aer dham fyrste the we ['ae]r cwaedon; thaet is feowertig daga, gif hit hyse-cild waere: gif hit thonne maeden-cild waere, thonne sceolde heo forhabban fram ingange Godes huses hund-ehtatig daga, and eac fram hire gebeddan; and aefter dham fyrste g['a]n mid lace to Godes huse, and beran thaet cild fordh mid thaere l['a]ce, and sydhdhan, mid Godes bletsunge, genealaecan hyre gemacan. This waes geset be wifum.

Nu waes dheah-hwaedhere thaet halige maeden MARIA, Cristes moder, Godes beboda gemyndig, and eode on dhysum daege to Godes huse mid l['a]ce, and gebrohte thaet cild the heo acende, Haelend Crist, gel['a]cod to tham Godes temple, swa swa hit on Godes ['ae] geset waes.

Dha waes thaer, binnan thaere byrig Hierusalem, sum Godes mann, and his nama waes Symeon; he waes swydhe rihtwis, {136} and haefde micelne Godes ege, and he ge-andbidode dhone frofer, dhe behaten waes tham folce Israhel, thaet is Cristes to-cyme. Se Halga Gast waes wunigende on dhaem Symeone, and he wiste genoh georne thaet se Aelmihtiga Godes Sunu wolde to mannum cuman, and menniscnysse underfon. Tha waes dhes man swidhe oflyst dhaes Haelendes to-cymes, and baed aet Gode daeighwamlice on his gebedum, thaet he moste Crist geseon aer he deadhes onbyrigde. Tha fordhy the he swa micele gewilnunge haefde Cristes to-cymes, dha com him andswaru fram tham Halgan Gaste, thaet he ne sceolde deadhes onbyrigan aertham dhe he Crist gesawe. And he waes tha blidhe thaes behates, and c['o]m to Godes temple, thurh myngunge dhaes Halgan Gastes. And seo halige Maria c['o]m dha to dham temple mid tham cilde, and se ealda man Symeon eode togeanes tham cilde, and geseah thone Haelend, and hine georne gecneow, thaet he waes Godes Sunu, Alysend ealles middan-eardes. He hine genam dha on his earmas mid micelre onbryrdnesse, and hine gebaer into tham temple, and thancode georne Gode thaet he hine geseon moste. He cwaedh tha, "Min Drihten, dhu forlaetst me n['u] mid sibbe of thisum life, after thinum worde; fordhon the mine eagan gesawon thinne Halwendan, dhone dhu gearcodest aetforan ansyne ealles folces; leoht to onwrigennysse theoda, and wuldor thinum folce Israhele."

Hit is awriten on Cr['i]stes b['e]c, and gehwaer on othrum bocum, thaet fela witegan and rihtwise men woldan geseon Cristes to-cyme, ac hit naes na him getidhod, ac waes getidhod thisum ealdan men; fordham the hit is be him awriten, thaet he cwaede daeghwamlice on his gebedum, "Ela, hwaenne cymdh se Haelend? Hwaenne bidh he acenned? Hwaenne mot ic hine geseon? Hwaedher ic mote lybban odhthaet ic hine geseo?" And tha for dhysre gewilnunge him com andswaru, thaet he ne gesawe deadh, aerdham dhe he Crist gesawe.

Maria, Cristes moder, baer thaet cild, and se ealda Symeon eode hire togeanes, and gecneow thaet cild dhurh onwrigenysse, and hit beclypte and baer into dham temple. He baer thaet {138} cild, and thaet cild baer hine. Hu baer thaet cild hine? Thone baer se ealda Symeon on his earmum, the ealle dhing hylt and gewylt. Lytel he waes dhaer gesewen, ac dheah-hwaedhere he waes swidhe micel and ormaete. Lytel he waes gesewen, fordhan dhe he wolde gefeccan tha lytlan, and gebringan up to his rice. Hwaet synd dha lytlan dhe he wolde habban up to his rice? Thaet synd dha eadhmodan. Ne sohte Crist na dha modigan, tha tha micele beodh on hyra gethance; ac dha dhe beodh lytle and eadhmode on heora heortan, tha cumadh to Godes rice; ac dhider ne maeg astigan n['a]n modignys. Thaer waes se deofol dhe modegode, ac his modignes hine awearp into helle grunde; fordhy ne maeg ure tyddernes dhyder astigan, gif heo modig bidh, thatha se engel dhaer beon ne mihte thatha he modegode.

God bebead, on thaere ealdan ['ae], his folce thaet hi sceoldon him offrian aelc frumcenned hyse-cild, oththe alysan hit ut mid fif scyllingum. Eac on heora orfe, swa hwaet swa frumcenned waere, bringan thaet to Godes huse, and hit dhaer Gode offrian. Gif hit thonne unclaene nyten waere, thonne sceolde se hlaford hit acwellan, oththe syllan Gode other claene nyten. We ne thurfon thas bebodu healdan n['u] lichamlice, ac g['a]stlice. Thonne on urum mode bidh acenned sum dhing g['o]des, and we thaet to weorce awendadh, thonne sceole we thaet tellan to Godes gyfe, and thaet Gode betaecan. Ure yfelan gedhohtas odhdhe weorc we sceolan alysan mid fif scyllingum; thaet is we sceolon ure yfelnysse behreowsian mid urum fif andgitum, thaet synd gesihth, and hlyst, and swaec, and stenc, and hrepung. Eac swa tha unclaenan nytenu getacniadh ure unclaenan gethohtas and weorc, dha we sceolon symle acwellan, odhdhe behwyrfan mid claenum; thaet is thaet we sceolon ure unclaennysse and ure yfelnesse symle adwaescan, and forlaetan yfel, and d['o]n g['o]d.

Seo eadige Maria dha geoffrode hire l['a]c Gode mid tham cilde, swa hit on Godes ['ae] geset waes. Hit waes swa geset on thaere ealdan ['ae] thurh Godes haese, thaet dha the mihton {140} dhurhteon sceoldon bringan anes geares lamb mid heora cylde, Gode to lace, and ane culfran, oththe ane turtlan. Gif thonne hwylc wif to dham unspedig waere thaet heo dhas dhing begytan ne mihte, thonne sceolde heo bringan twegen culfran-briddas, odhdhe tw['a] turtlan.

Thas laessan l['a]c, thaet sind tha fugelas, the waeron wannspedigra manna l['a]c, waeron for Criste geoffrode. Se Aelmihtiga Godes Sunu waes swidhe gemyndig ure neoda on eallum dhingum; na thaet an thaet he wolde mann beon for ['u]s, dhadha he God waes, ac eac swylce he wolde beon thearfa for us, dhadha he rice waes: to dhy thaet he us forgeafe dael on his rice, and maensumunge on his godcundnysse. Lamb getacnadh unscaedhdhinysse and tha maran godnysse; gif we thonne swa earme beodh thaet we ne magon tha maran godnysse Gode offrian, thonne sceole we him bringan twa turtlan, oththe twegen culfran-briddas, thaet is twyfealdlic onbryrdnes eges and lufe. On twa wisan bidh se man onbryrd: aerest he him ondraet helle w['i]te, and bewepdh his synna, sydhdhan he nimdh eft lufe to Gode; thonne ongindh he to murcnienne, and dhincdh him to lang hwaenne he beo genumen of dhyses lifes earfodhnyssum, and gebroht to ecere reste.

Lytel waes an lamb, odhdhe twa turtlan, Gode to bringenne; ac h['e] ne sceawadh na thaes mannes lac swa swidhe swa h['e] sceawadh his heortan. Nis Gode nan neod ure aehta; ealle dhing sindon his, aegdher ge heofen, ge eordhe, and s['ae], and ealle dha dhing dhe on him wuniadh: ac he forgeaf eordhlice dhing mannum to brice, and bebead him thaet h['i] sceoldon mid tham eordhlicum dhingum hine oncnawan the h['i] aer forgeaf, na for his neode, ac for mancynnes neode. Gif dhu oncnaewst dhinne Drihten mid dhinum aehtum, be dhinre maedhe, hit fremedh the sylfum to dham ecan life: gif dhu hine forgitst, hit hearmadh the sylfum and na Gode, and thu dholast dhaere ecan mede. God gyrndh tha godnysse dhines modes, and na dhinra aehta. Gif dhu hwaet dest Gode to lofe, mid cystigum mode, thonne geswutelast dhu tha g['o]dnysse thines modes mid thaere daede; gif thu dhonne nan {142} g['o]d d['o]n nelt, Gode to wurdhmynte, dhonne geswutelast dhu mid thaere uncyste dhine yfelnysse, and seo yfelnys the fordedh widh God.

On dhaere ealdan ['ae] is gehwaer gesett, thaet God het gelomlice thas fugelas offrian on his lace, for dhaere getacnunge the h['i] getacniadh. Nis nu nanum men alyfed thaet he healde tha ealdan ['ae] lichomlice, ac gehealde gehwa h['i] gastlice. Culfran sind swidhe unscaedhdhige fugelas, and bilewite, and h['i] lufiadh annysse, and fleodh him floccmaelum. Do eac swa se cristena man; beo him ['u]nsceadhthig, and bilewite, and lufige annysse, and brodhorraedene betwux cristenum mannum; thonne geoffradh he gastlice Gode tha culfran-briddas. Tha turtlan getacniadh claennysse: h['i] sind swa geworhte, gif hyra odher odherne forlyst, thonne ne secdh seo cucu naefre hire odherne gemacan. Gif dhonne se cristena man swa dedh for Godes lufon, thonne geoffradh he dha turtlan on tha betstan wisan. Dhas twa fugel-cyn ne singadh na, swa swa odhre fugelas, ac hi geomeriadh, fordhan the hi getacniadh haligra manna geomerunge on dhisum life, swa swa Crist cwaedh to his apostolum, "Ge beodh geunrotsode on thisum life, ac eower unrotnys bidh awend to ecere blisse." And eft he cwaedh, "Eadige beodh tha the heora synna bewepadh, fordhan dhe hi beodh gefrefrode."

Se ealda man Symeon, the we aer embe spraecon, ne gyrnde n['a] thaet he moste Crist gehyran sprecan, fordhan dhe he hine gecneow thaet he God waes, dheah dhe he dha-gyt on thaere menniscnysse unsprecende waere. Sprecan he mihte, gif he wolde; and ealswa wis he waes dha, thatha he waes anre nihte, swa swa he waes, thatha he waes dhrittig geara; ac he wolde ab['i]dan his waestma timan on dhaere menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cwaedh tha, "Drihten, thu forlaetst me nu on sibbe of dhysum life, fordhon the m['i]ne eagan habbadh gesewen dhinne Halwendan." Se Halwenda the he embe spraec is ure Haelend Crist, sedhe com to gehaelenne ure wunda, thaet sindon ure synna. He cwaedh tha Symeon, "Dhone thu gearcodest aetforan gesihdhe ealles folces." Hine {144} ne gesawon na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe sedhe wylle. Se the on hine gelyfdh, he gesihdh hine nu mid his geleafan, and on than ecan life mid his eagum. Symeon cwaedh tha-gyt, "He is leoht to onwrigennysse dheoda, and wuldor thinum folce Israhel." Ealle dhas word spraec se Symeon be dham cilde to tham heofenlican Faeder, the hine to mannum sende. He is sodh leoht the todraefde tha theostra dhises lifes, swa swa he sylf cwaedh on his godspelle, "Ic eom leoht ealles middangeardes, se dhe me fyligdh, ne cymdh he na on thystrum, ac he haefdh lifes leoht." Swa swa leoht todraefdh theostra, swa eac todraefdh Cristes lufu and his geleafa ealle leahtras and synna fram ure heortan: and he is wuldor and bliss ealles gelyfedes folces.

Tha Maria, thaet halige maeden, and thaes cildes fostor-faeder, Ioseph, waeron ofwundrode thaera worda the se ealda Symeon clypode be dham cilde. And se Symeon him dha sealde bletsunge, and witegode gyt mare be tham cilde, and cwaedh, "This cild is gesett manegum mannum to hryre, and manegum to aeriste and to tacne, and tham bidh widhcweden." Swa swa dha men the on Crist gelyfadh beodh gehealdene thurh his to-cyme, swa eac tha the nelladh gelyfan on Crist beodh twyfealdlice fordemde. Anfealdlice hi sind scyldige dhurh Adames synne, and twyfealdlice hi beodh fordemde, thonne h['i] widhsacadh Cristes to-cymes, and nelladh gelyfan on dhone sodhan Haelend. Dham ungeleaffullum mannum com Crist to hryre, and tham geleaffullum to aeriste; and eac anum gehwilcum gelyfedum men waes Cristes to-cyme aegdher ge hryre ge aerist. Hu dhonne? He com to dhy thaet he wolde aelc yfel towurpan, and aelc g['o]od araeran. Nu towyrpdh he on ['u]s leahtras, and araerdh mihta. He towyrpdh modignysse, and araerdh eadmodnysse. He towyrpdh galnysse, and araerdh claennysse. And ealle undheawas he towyrpdh on his gecorenum mannum, and araerdh on him ealle godnysse. Ne maeg thaet g['o]d beon getymbrod buton thaet yfel beo aer toworpen. "To tacne com Crist, and tham is widhcweden." His acennednys is wundorlic tacn, fordhan dhe {146} he waes of maedene acenned, swa swa nan odher nis; and thaet widhcwaedon tha ungeleaffullan men, and noldon gelyfan. And eac his aeriste of deadhe, and his upstige to heofenum, and ealle dha wundra the he worhte, ealle hit waeron tacna, and dham widhcwaedon tha ungeleaffullan, and tha geleaffullan gelyfdon.

Tha cwaedh se ealda Symeon to dhaere eadigan Marian, "His swurd sceal dhurhg['a]n dhine sawle." Thaet swurd getacnode Cristes dhrowunge. Naes seo eadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. Dhadha heo geseh niman hyre cild, and adrifan ['i]sene naeglas thurh tha handa and thurh dha f['e]t, and sydhdhan mid spere gewundigan on dha sidhan, tha waes Cristes dhrowung hire dhrowung; and heo waes mare dhonne martyr, fordhon the mare waes hyre modes throwung thonne waere hire lichaman, gif heo gemartyrod waere. Ne cwaedh na se Symeon thaet Cristes swurd sceolde thurhg['a]n Marian lichaman, ac hyre sawle. Cristes swurd is her gesett, swa swa we cwaedon, for his dhrowunge. Theah dhe Maria gelyfde thaet Crist arisan wolde of deadhe, theah-hwaedhere eode hyre cildes throwung swidhe thearle into hire heortan.

Thadha se Symeon haefde gewitegod thas witegunge be Criste, tha com thaer sum wuduwe, seo waes Anna gehaten. "Seo leofode mid hire were seofon gear, and sydhdhan heo waes wuduwe feower and hund-eahtatig geara, and theowode Gode on faestenum, and on gebedum, and on claennysse; and waes on eallum tham fyrste wunigende binnan tham Godes temple; and com dha to tham cilde, and witegode be him, and andette Gode." Rihtlice swa halig w['i]f waes thaes wyrdhe thaet heo moste witigian embe Crist, dhadha heo swa lange on claennesse Gode theowode. Behealde, ge w['i]f, and understandadh hu be hire awriten is. Seofon gear heo leofode mid hire were, and sidhdhan heo waes wunigende on wudewan h['a]de, odh feower and hund-eahtatig geara, swa lybbende swa se apostol taehte. He cwaedh, se apostol Paulus, "Seo wuduwe the lyfadh on estmettum, heo ne lyfadh na, ac heo is dead." Theos Anna, dhe we {148} embe sprecadh, ne lufude heo na estmettas, ac lufude faestenu. Ne lufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo w['o]rigende geond land, ac waes wunigende gethyldelice binnan Godes temple. Gif wife getimige thaet heo hire wer forleose, dhonne nime heo bysne be dhisre wudewan.

Dhry hadas sindon the cydhdon gecydhnysse be Criste; thaet is maeigdh-had, and wudewan-had, and riht sinscype. Maeden is Cristes modor, and on maegdh-hade wunude Iohannes se Fulluhtere, the embe Crist cydde, and manega odhre to-eacan him. Widewe waes dheos Anna, the we gefyrn aer embe spraecon. Zacharias, Iohannes faeder, waes wer; aegdher ge he ge his w['i]f witegodon embe Crist. Thas dhry hadas syndon Gode gecweme, gif hi rihtlice lybbadh. Maegdh-had is aegther ge on waepmannum ge on w['i]fmannum. Tha habbadh rihtne maegdh-had tha the fram cild-hade wuniadh on claennysse, and ealle galnysse on him sylfum forseodh, aegdher ge modes ge lichoman, thurh Godes fultum. Thonne habbadh hi aet Gode hundfealde mede on dham ecan life. Widewan beodh tha the aefter heora gemacan on claennysse wuniadh for Godes lufon: h['i] habbadh thonne syxtigfealde mede aet Gode hyra geswinces. Tha dhe rihtlice healdadh hyra ['ae]we, and on alyfedum timan, for bearnes gestreone, haemed beg['a]dh, h['i] habbadh thrittigfealde mede for hyra gesceadwisnysse. Se dhe wile his galnysse gefyllan swa oft swa hine lyst, thonne bidh he widhmeten nytenum and na mannum. Be thysum taehte se apostol Paulus, "Tha dhe w['i]f habbadh, beon h['i] swilce h['i] nan nabbon;" fordhan ealle hyra unlustas hi sceolon gebetan sylfwylles on thyssum life, odhdhe unthances aefter dhyssum life; and h['i] cumadh sidhdhan to dham ecan life mid maran earfodhnysse. Tha men the beodh butan rihtre ['ae]we, and yrnadh fram anum to odhrum, nabbadh h['i] naenne dael ne nane bletsunge mid Criste, buton h['i] dhaes geswicon and hit gebeton. Uton fon nu on thaet godspel dhaer we hit aer forleton.

Seo eadige Maria, and Ioseph, dhaes cildes fostor-faeder, {150} gecyrdon to thaere byrig Nazareth mid tham cilde; "and thaet cild weox, and waes gestrangod, and mid wisdome afylled, and Godes gifu waes on him wunigende." He weox and waes gestrangod on thaere menniscnysse, and he ne behofode nanes waestmes ne nanre strangunge on thaere godcundnysse. He aet, and dranc, and slep, and weox on gearum, and waes theah-hwaedhere eal his lif butan synnum. He naere na man gedhuht, gif he mannes life ne lyfode. He waes mid wisdome afylled, forthan dhe he is himsylf wisdom, and on him wunadh eal gefyllednys thaere godcundnysse: lichomlice Godes gifu wunude on him. Micel gifu waes thaet dhaere menniscnysse, thaet he waes Godes Sunu and God sylf, swa hradhe swa he ongann man to beonne. He waes aefre God of tham Faeder acenned, and wunigende mid tham Faeder and mid tham Halgan Gaste: h['i] dhry ['a]n God untodaeledlic; thry on hadum, and ['a]n God on anre godcundnysse, and on anum gecynde aefre wunigende. Se Sunu ana underfeng tha menniscnysse, and haefde anginn, sedhe aefre waes. He waes cild, and weox on thaere menniscnysse, and throwode deadh sylfwilles, and aras of deadhe mid tham lichaman the he aer on throwode, and astah to heofenum, and wunadh nu aefre on godcundnysse and on menniscnysse, an Crist, aegdher ge God ge mann, undeadlic, sedhe aer his dhrowunge waes deadlic. He throwade, ac he ne dhrowadh heonon-fordh naefre eft, ac bidh aefre butan ende, eallswa ['e]ce on thaere menniscnysse swa he is on thaere godcundnysse.

Wite gehwa eac thaet geset is on cyrclicum theawum, thaet we sceolon on dhisum daege beran ure leoht to cyrcan, and laetan h['i] dhaer bletsian: and we sceolon g['a]n sidhdhan mid tham leohte betwux Godes husum, and singan dhone lofsang dhe thaerto geset is. Theah dhe sume men singan ne cunnon, hi beron theah-hwaedhere thaet leoht on heora handum; fordhy on dhissum daege waes thaet sodhe Leoht Crist geboren to tham temple, sedhe us alysde fram thystrum, and us gebrincdh to tham ecan leohte, sedhe leofadh and rixadh ['a] butan ende. Amen.

FEBRUARY II.

ON THE PURIFICATION OF ST. MARY.

Postquam impleti sunt dies purificationis Mariae, etc.

God commanded in the old law, and bade the leader Moses write it among other commandments, that every woman who had borne a child should wait forty days after the birth, so that she should come neither into God's temple, nor into a bed with her husband, before that space of time which we have said: that is forty days, if it were a male child; but if it were a maiden child, then she should abstain from entering God's house for eighty days, and also from her husband; and after that space go with a gift to God's house, and bear forth the child with the gift, and afterwards, with God's blessing, approach her consort. This was established regarding women.

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

There was there, in the city of Jerusalem, a man of God, and his name was Simeon; he was very righteous, and had {137} great fear of God, and he awaited the comfort which was promised to the people of Israel, that is the advent of Christ. The Holy Ghost was dwelling in Simeon, and he knew full well that the Son of Almighty God would come to men, and assume human nature. Then was this man very desirous of the advent of Jesus, and prayed daily to God in his prayers, that he might see Christ ere he tasted of death. Then, because he had so great desire of Christ's advent, there came to him an answer from the Holy Ghost, that he should not taste of death ere he had seen Christ. And he was then glad at the promise, and came to God's temple, through admonition of the Holy Ghost. And the holy Mary came then to the temple with the child, and the old man Simeon went towards the child, and saw Jesus, and well knew that he was the Son of God, the Redeemer of all the world. He took him in his arms with great feeling, and bare him into the temple, and fervently thanked God that he was allowed to see him. He then said, "My Lord, thou lettest me now go in peace from this life, according to thy word; for mine eyes have seen thy Healing One, which thou hast prepared before the face of all people; a light for the revelation of the gentiles, and a glory to thy people Israel."

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 God's kingdom; but thither may no pride ascend. The devil was there, who became proud, but his pride cast him into the depth of hell; therefore our weakness may not ascend thither, if it be proud, when the angel might not be there when he became proud.

God, in the old law, commanded his people, that they should offer to him every firstborn male child, or redeem it with five shillings. Of their cattle also, to bring whatever was firstborn to God's house, and there offer it to God. But if it were an unclean beast, then should the master slay it, or give to God another clean beast. We need not now hold these commands bodily, but spiritually. When in our mind something good is brought forth and we turn it to action, then should we account that as God's grace, and consign it to God. Our evil thoughts or actions we should redeem with five shillings; that is, we should repent of our wickedness with our five senses, which are, sight, and hearing, and taste, and smell, and touch. So also as the unclean beasts betoken our unclean thoughts and actions, these we should always kill or exchange for pure; that is, we should always destroy our impurity and our wickedness, and forsake evil, and do good.

The blessed Mary then offered her gift to God with the child, as it was appointed in God's law. It was so appointed in the old law, by God's behest, that those who could {141} accomplish it, should bring a yearling lamb with their child, as a gift to God, and a pigeon or a turtle-dove. But if any woman were so needy that she could not get those things, then she should bring two young pigeons, or two turtle-doves.

These smaller gifts, that is, the birds, which were the gifts of indigent persons, were offered for Christ. The Almighty Son of God was very mindful of our needs in all things; not only would he for us become man when he was God, but he would also be poor for us when he was rich, that he might give us part in his kingdom and community in his Godhead. A lamb betokens innocence and the greater goodness; but if we are so poor that we cannot offer to God the greater goodness, then should we bring him two turtle-doves or two young pigeons; that is, a twofold affection of awe and love. In two ways is a man affected: first, he dreads hell-torment, and bewails his sins; afterwards he again feels love to God; then he begins to murmur, and it seems to him too long when he shall be taken from the afflictions of this life, and brought to everlasting rest.

Little was a lamb, or two turtle-doves to bring to God; but he regards not a man's gift so much as he regards his heart. God hath no need of our gifts; all things are his, heaven, and earth, and sea, and all the things which dwell in them: but he gave to men earthly things for use, and commanded them with those earthly things to acknowledge him who first gave them, not for His need, but for need of mankind. If thou acknowledgest thy Lord with thy possessions, according to thy ability, it forwards thyself to eternal life; if thou forgettest him, it harms thyself and not God, and thou losest the everlasting meed. God desires the goodness of thy mind, and not of thy possessions. If thou doest aught for the praise of God with devout mind, then thou manifestest the goodness of thy mind by that deed; but {143} if thou wilt do no good for the honour of God, then thou, by that offence, manifestest thy wickedness, and that wickedness shall fordo thee with God.

In the old law it is in several places mentioned, that God frequently commanded birds to be offered to him in sacrifice, for the betokening which they betoken. Now it is not allowed to any man to hold the old law bodily, but let everyone hold it spiritually. Pigeons are very innocent and gentle birds, and they love unity, and fly flockwise. Let the christian man also do so; let him be innocent, and gentle, and love unity and fellowship among christian men; then offers he to God spiritually the young pigeons. The turtle-doves betoken purity: they are so created, that if one of them lose the other, the living one never seeks to itself another mate. But if the christian man does so for love of God, then offers he the turtle-doves in the best manner. These two birds sing not like other birds, but they murmur; for they betoken the groaning of holy men in this life, as Christ said to his apostles, "Ye will be sad in this life, but your sadness will be turned to everlasting bliss." And again he said, "Blessed are they who bewail their sins, for they shall be comforted."

The old man Simeon, of whom we erewhile spoke, desired not that he might hear Christ speak, for he knew him to be the Son of God, though he, in his state of humanity, was yet without speech. He could have spoken, had he been willing; and he was as wise when he was one day old as he was when he was thirty years; but he would abide the time of his growth in human nature, as is natural in mankind. Simeon then said, "Lord, thou wilt let me now depart in peace from this life, for mine eyes have seen thy Healing One." The Healing One of whom he spake is our Saviour Christ, who came to heal our wounds, that is, our sins. Simeon then said, "Whom thou hast prepared before the sight of all people." All men saw him not bodily, but he is {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 chastity. And all wickedness he casts down in his chosen men, and rears up all goodness. Good cannot be built up unless evil be previously cast down. "Christ came for a sign, and which shall be spoken against." His birth is a wonderful sign, {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 passion. The blessed Mary was not slain nor martyred bodily, but spiritually. When she saw her child taken, and iron nails driven through his hands and through his feet, and his side afterwards wounded with a spear, then was his suffering her suffering; and she was then more than a martyr, for her mind's suffering was greater than her body's would have been, had she been martyred. The old Simeon said not that Christ's sword should pierce through Mary's body, but her soul. Christ's sword is here set, as we said, for his passion. Though Mary believed that Christ would arise from death, her child's suffering went, nevertheless, very deeply into her heart.

When Simeon had prophesied this prophecy concerning Christ, then came there a widow, who was called Anna. "She had lived with her husband seven years; and had afterwards been a widow eighty-four years, and served God with fastings, and prayers, and with chastity; and was in all that time dwelling within God's temple; and came then to the child, and prophesied concerning him, and confessed to God." Rightly was so holy a woman worthy to prophesy concerning Christ, since she had so long served God in chastity. Behold, ye women, and understand how it is written concerning her. Seven years she had lived with her husband, and was afterwards continuing in widowhood eighty-four years; so living as the apostle taught. He, the apostle Paul, said, "The widow who liveth in luxuries, she liveth not, but she is dead." This Anna, of whom we speak, loved not luxuries, {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 God'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 God, if men righteously live in them. Maidenhood is both in men and in women. Those have right maidenhood who from childhood continue in chastity, and despise in themselves all lust, both of body and mind, through God's succour. Then shall they have from God a hundredfold meed in the everlasting life. Widows are those who, after the death of their consorts, live in chastity for love of God: they shall have a sixtyfold meed from God for their tribulation. Those who rightly hold their marriage vow, and at permitted times, and for procreation of children, have carnal intercourse, shall have a thirtyfold meed for their discretion. He who will satiate his libidinousness as often as he lists, shall be compared with the beasts and not with men. Concerning this the apostle Paul taught, "Let those who have wives be as though they had none." For they shall atone for all their evil lusts voluntarily in this life, or involuntarily after this life; and they shall come afterwards to the everlasting life with more difficulty. Those men who are without a lawful consort, and run from one to other, shall have no part and no blessing with Christ, unless they desist and make atonement. Let us now resume the gospel where we previously left it.

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 God's grace was dwelling within him." He grew and was strengthened in human nature, but he required no growth and no strengthening in his divine nature. He ate, and drank, and slept, and grew in years, and was, nevertheless, all his life without sins. He would not have seemed a man, if he had not lived the life of a man. He was filled with wisdom, because he is himself wisdom, and in him dwelleth all fullness of the divine nature: God's grace dwelt bodily within him. A great grace was that of his human nature, that he was the Son of God and God himself, as soon as he began to be man. He was ever God begotten of the Father, and dwelling with the Father and with the Holy Ghost: these three one God indivisible; three in persons, and one God in one Godhead, and in one nature ever continuing. The Son only assumed human nature, and had a beginning, who was ever. He was a child, and grew in human nature, and voluntarily suffered death, and arose from death with the body in which he before had suffered, and ascended to heaven, and continueth now for ever in divine nature and in human nature, one Christ, both God and man, immortal, who before his passion was mortal. He suffered, but henceforth he will never suffer again, but will ever be without end, as eternal in his human nature as he is in his divine nature.

Be it known also to everyone that it is appointed in the ecclesiastical observances, that we on this day bear our lights to church, and let them there be blessed: and that we should go afterwards with the light among God's houses, and sing the hymn that is thereto appointed. Though some men cannot sing, they can, nevertheless, bear the light in their hands; for on this day was Christ, the true Light, borne to the temple, who redeemed us from darkness and bringeth us to the Eternal Light, who liveth and ruleth ever without end. Amen.

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{152} DOMINICA IN QUINQUAGESIMA.

Adsumpsit Iesus XII. discipulos suos: et reliqua.

Her is geraed on thissum godspelle, the we nu gehyrdon of dhaes diacones mudhe, thaet "se Haelend gename onsundron his twelf leorning-cnihtas, and cwaedh to him, Efne we sceolon faran to dhaere byrig Hierusalem, and thonne beodh gefyllede ealle dha dhing the waeron be me awritene thurh witegan. Ic sceal beon bel['ae]wed dheodum, and h['i] dodh me to bysmore, and beswingadh, and sydhdhan ofsleadh, and ic arise of deadhe on tham dhriddan daege. Tha nyston his leorning-cnihtas nan andgit thyssera worda. Dha gel['a]mp hit thaet h['i] genealaehton anre byrig the is gehaten Hiericho, and dha saet thaer sum blind man be dham wege; and thatha he gehyrde thaes folces faer mid tham Haelende, dha acsode he hwa thaer ferde. Hi cwaedon him to, thaet thaet waere dhaes Haelendes faer. Tha begann he to hrymenne, and cwaedh, Haelend, Dauides Bearn, gemiltsa m['i]n. Dha men, the beforan tham Haelende ferdon, ciddon ongean dhone blindan, thaet he suwian sceolde. He clypode tha miccle swidhor, Haelend, Dauides Bearn, gemiltsa m['i]n. Tha st['o]d se Haelend, and het laedan thone blindan to him. Thadha he genealaehte, tha acsode se Haelend hine, Hwaet wylt dhu thaet ic the d['o]? He cwaedh, Drihten, thaet ic mage geseon. And se Haelend him cwaedh to, Loca nu: thin geleafa haefdh dhe gehaeled. And he dhaerrihte geseah, and fyligde tham Haelende, and hine maersode. Tha eal thaet folc, the thaet wundor geseh, herede God mid micelre onbryrdnysse."

Dhyses godspelles anginn hrepode ures Haelendes throwunge, theah-hwaedhere ne dhrowade h['e] na on dhysne timan; ac h['e] wolde feorran and lange aer cydhan his dhrowunge his leorning-cnihtum, thaet h['i] ne sceoldon beon to swidhe afyrhte thurh dha throwunge, thonne se tima come thaet h['e] dhrowian wolde. Heora m['o]d weardh afyrht thurh Cr['i]stes segene, ac h['e] h['i] eft gehyrte mid tham worde the h['e] cwaedh, "Ic arise of deadhe on tham dhriddan daege." Tha wolde he heora geleafan gestrangian {154} and getrymman mid wundrum. And h['i] dha comon to dhaere stowe thaer se blinda man saet be dham wege, and Crist hine gehaelde aetforan gesihdhe ealles thaes werodes, to dhi thaet he wolde mid tham wundre h['i] to geleafan gebringan. Theah-hwaedhere tha wundra the Crist worhte, odher dhing h['i] aeteowdon thurh mihte, and odhre dhing h['i] getacnodon thurh geryno. He worhte tha wundra sodhlice thurh godcunde mihte, and mid tham wundrum thaes folces geleafan getrymde; ac hwaedhre thaer waes odher dhing digle on dham wundrum, aefter gastlicum andgite. Thes ['a]n blinda man getacnode eall mancynn, the weardh ablend thurh Adames gylt, and asceofen of myrhdhe neoxena-wanges, and gebroht to dhissum life the is widhmeten cwearterne. Nu sind we ute belocene fram dham heofenlican leohte, and we ne magon on dhissum life thaes ecan leohtes brucan; ne we his na mare ne cunnon buton swa micel swa we dhurh Cristes lare on bocum raedadh. Theos woruld, theah dhe heo myrige hw['i]ltidum gedhuht sy, nis heo hwaedhere dhe gelicere dhaere ecan worulde, the is sum cweartern leohtum daege. Eal mancyn waes, swa we aer cwaedon, ablend mid geleaflaeste and gedwylde; ac thurh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte thurh geleafan. Nu haebbe we thaet leoht on urum mode, thaet is Cristes geleafa; and we habbadh thone hiht thaes ecan lifes myrhdhe, theah dhe we gyt lichamlice on urum cwearterne wunian.

Se blinda man saet aet thaere byrig the is geh['a]ten Hiericho. Hiericho is gereht and geh['a]ten 'mona.' Se mona dedh aegdher ge wycxdh ge wanadh: healfum mondhe he bidh weaxende, healfum he bidh wanigende. Nu getacnadh se mona ure deadlice lif, and ateorunge ure deadlicnysse. On odherne ende men beodh acennede, on otherne ende h['i] fordhfaradh. Thadha Crist com to dhaere byrig Hiericho, the dhone monan getacnadh, tha underfeng se blinda man gesihdhe. Thaet is, dhadha Crist com to ure deadlicnysse, and ure menniscnysse underfeng, tha weardh mancyn onliht, and gesihdhe underfeng. He saet widh dhone weig; and Crist cwaedh on his godspelle, "Ic eom {156} weig, and sodhfaestnys, and l['i]f." Se man the nan dhing ne cann dhaes ecan leohtes, he is blind; ac gif he gelyfdh on thone Haelend, thonne sitt he widh thone weig. Gif he nele biddan thaes ecan leohtes, he sitt dhonne blind be dham wege unbiddende. Se dhe rihtlice gelyfdh on Cr['i]st, and geornlice bitt his sawle onlihtinge, he sitt be dham wege biddende. Swa hwa swa oncnaewdh tha blindnysse his modes, clypige he mid inweardre heortan, sw['a] sw['a] se blinda cleopode, "Haelend, Dauides Bearn, gemiltsa m['i]n."

Seo menigu the eode beforan dham Haelende ciddon dham blindan, and heton thaet he stille waere. Seo menigu getacnadh ure unlustas and leahtras the us hremadh, and ure heortan ofsittadh, thaet we ne magon us swa geornlice gebiddan, swa we behofedon. Hit gelimpdh gelomlice, thonne se man wile yfeles geswican, and his synna gebetan, and mid eallum mode to Gode gecyrran, dhonne cumadh tha ealdan leahtras the h['e] aer geworhte, and h['i] gedrefadh his mod, and willadh gestillan his stemne, thaet he to Gode ne clypige. Ac hwaet dyde se blinda, thatha thaet folc hine wolde gestyllan? He hrymde dhaes dhe swidhor, odh thaet se Haelend his stemne gehyrde, and hine gehaelde. Swa we sceolon eac d['o]n, gif us deofol drecce mid menigfealdum gedhohtum and costnungum: we sceolon hryman swidhor and swidhor to dham Haelende, thaet he todraefe dha yfelan costnunga fram ure heortan, and thaet he onlihte ure mod mid his gife. Gif we dhonne thurhwuniadh on urum gebedum, thonne mage we gedon mid urum hreame thaet se Haelend stent, sedhe aer eode, and wile gehyran ure clypunge, and ure heortan onlihtan mid godum and mid claenum gedhohtum. Ne magon dha yfelan gedhohtas ['u]s derian, gif hi ['u]s ne liciadh; ac swa ['u]s swidhor deofol bregdh mid yfelum gedhohtum, swa we beteran beodh, and Gode leofran, gif we dhone deofol forseodh and ealle his costnunga, dhurh Godes fultum.

Hwaet is thaes Haelendes stede, odhdhe hwaet is his faer? He ferde dhurh his menniscnysse, and he stod thurh tha godcundnysse. He ferde dhurh dha menniscnysse, swa thaet he waes {158} acenned, and ferde fram stowe to stowe, and deadh throwade, and of deadhe ar['a]s, and astah to heofenum. This is his faer. He stent dhurh dha godcundnysse; fordhon dhe h['e] is dhurh his mihte aeghwaer andweard, and ne dhearf na faran fram stowe to stowe; fordhon dhe h['e] is on aelcere stowe thurh his godcundnysse. Thadha he ferde, tha gehyrde he thaes blindan clypunge; and thatha he stod, tha forgeaf he him gesihdhe; fordhan thurh dha menniscnysse he besargadh ures modes blindnysse, and dhurh dha godcundnysse he forgifdh us leoht, and ure blindnysse onliht. He cwaedh to dham blindan men, "Hwaet wilt dhu thaet ic dhe do?" Wenst dhu thaet h['e] nyste hwaet se blinda wolde, sedhe hine gehaelan mihte? Ac he wolde thaet se blinda baede; fordhon the h['e] tiht aelcne swidhe gemaglice to gebedum: ac hwaedhere he cwydh on odhre stowe, "Eower heofenlica Faeder wat hwaes ge behofiadh, aerdhan dhe ge hine aeniges dhinges biddan," theah-hwaedhere wile se goda God thaet we hine georne biddon; fordhan thurh dha gebedu bidh ure heorte onbryrd and gewend to Gode.

Dha cwaedh se blinda, "La leof, do thaet ic maege geseon." Ne baed se blinda nadhor ne goldes, ne seolfres, ne nane woruldlice dhing, ac baed his gesihdhe. For nahte he tealde aenig dhing to biddenne buton gesihdhe; fordhan dheah se blinda sum dhing haebbe, he ne maeg butan leohte geseon thaet he haefdh. Uton fordhi geefenlaecan thisum men, the waes gehaeled fram Criste, aegdher ge on lichaman ge on sawle: ne bidde we na lease welan, ne gewitenlice wurdhmyntas; ac uton biddan leoht aet urum Drihtne: na thaet leoht dhe bidh geendod, the bidh mid thaere nihte todraefed, thaet dhe is gemaene ['u]s and nytenum; ac uton biddan thaes leohtes the we magon mid englum anum geseon, thaet dhe naefre ne bidh geendod. To dham leohte sodhlice ure geleafa us sceal gebringan, swa swa Crist cwaedh to dham blindan menn, "L['o]ca nu, thin geleafa dhe gehaelde."

Nu smeadh sum ungeleafful man, Hu maeg ic gewilnian dhaes gastlican leohtes, thaet thaet ic geseon ne maeg? Nu cwedhe ic to dham menn, thaet dha dhing the h['e] understynt and undergytan {160} maeg, ne undergyt he n['a] dha dhing thurh his lichaman, ac thurh his sawle; theah-hwaedhere ne gesihdh nan man his sawle on dhisum life. Heo is ungesewenlic, ac dheah-hwaedhere heo wissadh thone gesewenlican lichaman. Se lichama, dhe is gesewenlic, haefdh lif of dhaere sawle, the is ungesewenlic. Gew['i]te thaet ungesewenlice ut, thonne fyldh adune thaet gesewenlice; fordhan the hit ne stod na aer dhurh hit sylf. Thaes lichoman lif is seo sawul, and thaere sawle lif is God. Gewite seo sawul ut, ne maeg se mudh clypian, theah dhe h['e] gynige; ne eage geseon, theah dhe hit open sy; ne n['a]n limn ne dedh nan dhing, gif se lichama bidh sawulleas. Swa eac seo sawul, gif God h['i] forlaet for synnum, ne dedh heo nan dhing to g['o]de. Ne maeg nan man nan dhing to g['o]de gedon, butan Godes fultume. Ne bidh seo synfulle sawul na mid ealle to nahte awend, dheah dhe heo gode adeadod sy; ac heo bidh dead aelcere dugudhe and gesaeldhe, and bidh gehealden to dham ecan deadhe, thaer thaer heo aefre bidh on pinungum wunigende, and theah-hwaedhere naefre ne ateoradh.

Hu maeg the n['u] twynian thaes ecan leohtes, dheah hit ungesewenlic sy, thonne thu haefst l['i]f of ungesewenlicre sawle, and the ne twynadh nan dhing thaet thu sawle haebbe, dheah dhu h['i] geseon ne mage? Se blinda, dhadha h['e] geseon mihte, tha fyligde h['e] dham Haelende. Se man gesihdh and fylidh Gode, sedhe cann understandan God, and g['o]d weorc wyrcdh. Se man gesihdh and nele Gode fylian, sedhe understent God, and nele g['o]d wyrcan. Ac uton understandan God and g['o]d weorc wyrcean: uton behealdan hw['i]der Crist gange, and him fylian; thaet is thaet we sceolon smeagan hwaet h['e] taece, and hwaet him licige, and thaet mid weorcum gefyllan, swa swa h['e] sylf cwaedh, "Se dhe me thenige, fylige h['e] me;" thaet is, geefenlaece h['e] me, and onscunige aelc yfel, and lufige aelc g['o]d, swa swa ic do. Ne teah Crist him na to on dhisum life land ne welan, swa swa he be him sylfum cwaedh, "Deor habbadh hola, and fugelas habbadh nest, hwaer h['i] restadh, and ic naebbe hwider ic ahylde min {162} heafod." Swa micel he haefde swa he rohte, and leofode be odhra manna aehtum, se dhe ealle dhing ['a]h.

We raedadh on Cristes bec thaet thaet folc raedde be him, thaet h['i] woldon hine gelaeccan, and ahebban to cyninge, thaet he waere heora heafod for worulde, swa swa he waes godcundlice. Thatha Crist ongeat dhaes folces willan, dha fleah h['e] anstandende to anre d['u]ne, and his geferan gewendon to s['ae], and se Haelend waes up on lande. Dha on niht eode se Haelend up on dham waetere mid drium fotum, odhthaet he com to his leorning-cnihtum, dhaer dhaer h['i] waeron on rewute. He forfleah thone woruldlican wurdhmynt, thatha he waes to cyninge gecoren; ac he ne forfleah na thaet edwit and dhone hosp, thatha dha Iudeiscan hine woldon on rode ah['o]n. He nolde his heafod befon mid gyldenum cynehelme, ac mid thyrnenum, swa swa hit gedon waes on his throwunge. He nolde on dhissum life rixian hwilwendlice, sedhe ecelice rixadh on heofonum. Nis dheos woruld na ure edhel, ac is ure wraecsidh; fordhi ne sceole we na besettan urne hiht on thissum swicelum life, ac sceolon efstan mid godum geearnungum to urum edhele, thaer we to gesceapene waeron, thaet is to heofenan rice.