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DOMINICA II. POST PASCA.
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THE SECOND SUNDAY AFTER EASTER.
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Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.
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Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.
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Þis godspel, þe nú geræd wæs, cwyð, þæt se Hælend cwæde be him sylfum,
"Ic eom gód hyrde: se góda hyrde sylð his agen líf for his sceapum. Se
hyra, seðe nis riht hyrde, he gesihð þone wulf cuman, and he forlæt ða
scép and flyhð; and se wulf sum gelæcð and ða oðre tostencð," et
reliqua.
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This gospel, which has now been read, says, that Jesus said of
himself, "I am the good shepherd: the good shepherd giveth his own life
for his sheep. The hireling, who is not the right shepherd, seeth the
wolf coming, and he forsaketh the sheep and fleeth; and the wolf teareth
one, and scattereth the others," etc.
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Crist is goód gecyndelice, and soðlice nis nan ðing gód butan Gode
anum. Gif ænig gesceaft is gód, þonne is seo gódnys of ðam Scyppende,
seðe is healice gód. He cwæð, "Se góda hyrde sylð his agen líf for his
sceapum." Ure Alysend is se góda hyrde, and we cristene men sind his
scép, and he sealde his agen líf for ure alysednysse. He dyde swa swa he
manede, and mid þam he geswutelode hwæt he bebead. Gód hyrde wæs Petrus,
and gód wæs Paulus, and góde wæron ða apostoli, ðe hyra líf sealdon for
Godes folce and for rihtum geleafan; ac heora gódnys wæs of ðam heafde,
þæt is Crist, ðe is heora heafod, and hí sind his lima.
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Christ is good by nature, and in sooth there is nothing good, save God
only. If any creature is good, then is its goodness of the Creator, who
is supremely good. He said, "The good shepherd giveth his own life for
his sheep." Our Redeemer is the good shepherd, and we christian men are
his sheep, and he gave his own life for our redemption. He did as he
exhorted, and he thereby manifested what he enjoined. A good shepherd was
Peter, and good was Paul, and good were the apostles, who gave their
lives for God's people and for the right faith; but their goodness was of
the head, which is Christ, who is their head, and they are his limbs.
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Ælc bisceop and ælc láreow is to hyrde gesett Godes folce, þæt hí
sceolon þæt folc wið ðone wulf gescyldan. Se wulf is deofol, þe syrwð
ymbe Godes gelaðunge, and cepð hu he mage cristenra manna sawla mid
leahtrum fordón. Þonne sceal se hyrde, þæt is se bisceop oððe oðer
láreow, wiðstandan þam reðan wulfe mid láre and mid gebedum. Mid lare he
sceal him tæcan, þæt hi cunnon hwæt deofol tæchð mannum to forwyrde, and
hwæt God bebýt to gehealdenne, for begeate þæs ecan lifes. He sceal him
fore-gebiddan, þæt God gehealde þa strángan, and gehæle ða untruman. Se
bið to strángum geteald, seþe wiðstent deofles lare; se bið untrum, seðe
on leahtrum fylð. Ac se láreow bið unscyldig, gif he þæt folc mid lare
gewissað, and him wið God geðingað. Þa twa ðing he sceal ðam folce dón,
and eac mid his agenum oðrum gehelpan; and gif hit swa getímað, his agen
líf syllan for ðæs folces hreddinge.
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Every bishop and every teacher is placed as a shepherd over God's
people, that they may shield the people against the wolf. The wolf is
the devil, who lies in ambush about God's church, and watches how he may
fordo the souls of christian men with sins. Then shall the shepherd, that
is, the bishop or other teacher, withstand the fierce wolf with doctrine
and with prayers. With doctrine he shall teach them, that they may know
what the devil teaches for men's perdition, and what God commands to be
observed for the attainment of everlasting life. He shall pray for them,
that God may preserve the strong and heal the weak. He is to be accounted
strong who withstands the precepts of the devil; he is weak who falls
into sins. But the teacher will be guiltless, if he direct the people
with doctrine, and mediate for them with God. These two things he shall
do for the people, and also help others with his own; and if it so
happen, give his own life for the saving of the people.
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"Se hyra flihð þonne he ðone wulf gesihð." Se is hyra and na hyrde,
seðe bið begripen on woruld-ðingum, and lufað þone wurðmynt and ða
ateorigendlican edlean, and næfð inweardlice lufe to Godes sceapum. He
cepð þæra sceatta, and blissað on ðam wurðmynte, and hæfð his mede for
ðisum life, and bið bescyred þære ecan mede. Nast ðu hwá bið hyra, hwá
hyrde, ærðam ðe se wulf cume; ac se wulf geswutelað mid hwilcum mode he
gymde þæra sceapa. Se wulf cymð to ðam sceapum, and sume hé abitt, sume
hé tostencð, þonne se reða deofol tihð þa cristenan men, sume to
forlígre, sume hé ontent to gytsunge, sume hé arærð to modignysse, sume
hé þurh graman totwæmð, and mid mislicum costnungum gastlice ofslihð. Ac
se hyra ne bið naðor ne mid ware ne mid lufe astyred, ac flyhð, forðan þe
hé smeað embe ða woruldlican hyðða, and lǽt to gymeleaste þære
sceapa lyre. Ne flyhð he na mid lichaman, ac mid mode. He flyhð, forðan
þe hé geseh unrihtwisnysse and suwade. Hé flyhð forðan ðe he is hyra, and
ná hyrde, swilce hit swa gecweden sy, Ne mæg se standan ongean
fræcednyssa þæra sceapa, seðe ne gymð þæra sceapa mid lufe, ac tylað his
sylfes; þæt is þæt hé lufað þa eorðlican gestreon, and na Godes folc.
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"The hireling fleeth when he seeth the wolf." He is a hireling and not
a shepherd, who is engaged in worldly things, and loves dignity and
perishable rewards, and has no inward love for God's sheep. He takes heed
of treasures, and rejoices in dignity, and has his reward in this life,
and will be cut off from the everlasting reward. Thou knowest not who is
a hireling, who a shepherd, before the wolf comes; but the wolf makes
manifest in what manner he watches the sheep. The wolf comes to the
sheep, and some he devours, some he scatters, when the fierce devil
instigates christian men, some to adultery, some he inflames to
covetousness, some he lifts up to pride, some through anger he divides,
and with divers temptations spiritually slays: for the hireling is
excited neither by care nor love, but flees, because he considers worldly
advantages, and leaves unheeded the loss of the sheep. He flees not with
body, but with mind. He flees because he saw iniquity and held silence.
He flees because he is a hireling and not a shepherd, as though it were
so said, He cannot stand against the perils of the sheep, who guardeth
not the sheep with love, but provideth for himself; that is,
he loves worldly gain, and not God's folk.
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Wulf bið eac se unrihtwisa rica, ðe bereafað þa cristenan, and ða
eadmodan mid his riccetere ofsitt: ac se hyra, oððe se médgylda ne
gedyrstlæcð þæt he his unrihtwisnysse wiðstande, þæt he ne forleose his
wurðmynt, and ða woruldlican gestreon ðe he lufað swiðor ðonne þa
cristenan menn. Be ðisum awrát se wítega Ezechiel, þus cweðende, "Ge
hyrdas, gehyrað Godes word: Mine scép sint tostencte ðurh eowre
gymeleaste, and sind abítene. Ge cariað embe eowerne bigleofan, and ná
embe þæra sceapa; forði ic wille ofgán ða scép æt eowrum handum; and ic
do þæt ge geswícað þære wícan, and ic wylle ahreddan mine eowde wið eow.
Ic sylf wylle gadrian mine scép þe wæron tostencte, and ic wylle hi
healdan on genihtsumere læse: þæt þæt losode þæt ic wylle sécan and
ongean lædan; þæt þæt alefed wæs, þæt ic gehæle; þæt untrume ic wylle
getrymman, and þæt strange gehealdan, and ic hí læswige on dome and on
rihtwisnysse."
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The unrighteous powerful man also is a wolf, who robs christians, and
oppresses the humble with his power: for the hireling, or the mercenary,
dares not withstand his unrighteousness lest he lose his dignity, and the
worldly gain which he loves more than christian men. Concerning this the
prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God:
My sheep are scattered through your heedlessness, and are devoured. Ye
care for your own sustenance, and not for that of the sheep; therefore I
will require the sheep at your hands, and I will cause you to depart from
the fold, and I will deliver my flock from you. I myself will gather my
sheep that were scattered, and I will feed them in an abundant pasture:
that which was lost I will seek and bring again; that which was maimed I
will heal; the sick I will strengthen, and feed the strong, and I will
pasture them in judgement and in righteousness."
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Þas word spræc God þurh ðone wítegan Ezechiel, be láreowum and be his
folce. Ge sceolon beon geornfulle to eower agenre ðearfe, þeah hit swa
getimige þæt se láreow gimeleas beo, and doð swa swa Crist tæhte, "Gif se
láreow wel tǽce and yfele bysnige, doð swa swa he tæcð, and na be
ðam þe hé bysnað." Se Hælend cwæð be him, "Ic eom gód hyrde, and ic
oncnawe mine scép, and hí oncnawað me." Þæt is, ic lufige hí, and hí
lufiað me. Se ðe ne lufað soðfæstnysse, ne oncneow he na gyt God. Ac
behealde ge hwæðer ge sind Godes scép, hwæðer ge hine gyt oncneowon,
hwæðer ge mid soðfæstnysse hine lufiað. Hé cwæð, "Swa swa min Fæder
oncnǽwð me, and ic oncnáwe hine, and ic sylle min agen lif for
minum sceapum." He oncnǽwð his Fæder ðurh hine sylfne, and we
oncnawað þurh hine. Mid þære lufe þe hé wolde for mancynne sweltan, mid
þære hé cyðde hú micclan hé lufað his Fæder. He cwæð, "Ic hæbbe oðre scép
þe ne sind na of ðisre eowde, and ða ic sceal lædan, and hi gehyrað
mine stemne, and sceal beon án eowd, and án hyrde."
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These words spake God through the prophet Ezechiel, concerning
teachers and concerning his people. Ye should be zealous for your own
need (though it so happen that the teacher be heedless), and do as Christ
taught, "If the teacher teach well, and give evil example, do as he
teacheth, and not according to his example." Jesus says of himself, "I am
a good shepherd, and I know my sheep, and they know me." That is, I love
them, and they love me. He who loves not truth, he yet knows not God. But
consider whether ye are God's sheep, whether ye yet know him, whether ye
with truth love him. He said, "As my Father knoweth me, I also know him,
and I give my own life for my sheep." He knows his Father through
himself, and we know him through him. With that love with which he would
die for mankind, he manifested how greatly he loves his Father. He said,
"I have other sheep which are not of this fold, and those I shall bring,
and they will hear my voice, and there shall be one fold and one
shepherd."
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Þis hé spræc on Iudea-lande: ðær wæs án eowd of ðam mannum þe on God
belyfdon on ðam leodscipe. Þa oðre scép syndon þa þe of eallum oðrum
eardum to Gode búgað; and Crist hí gebrincð ealle on ánre eowde on ðam
ecan life. Manega sind hyrdas under Criste, and ðeah-hwæðere he is ána
heora ealra Hyrde, seðe leofað and rixað mid Fæder and mid Halgum Gaste,
á on ecnysse. Amen.
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This he spake in the land of Juda: there was a fold of men who
believed in God in that nation. The other sheep are those of all other
countries who incline to God; and Christ will bring them all to one fold
in eternal life. Many are the shepherds under Christ, and yet he alone is
Shepherd of them all, who liveth and ruleth with the Father and with the
Holy Ghost ever to eternity. Amen.
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IN LETANIA MAIORE.
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ON THE GREATER LITANY.
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Ðas dagas synd gehatene Letaniae, þæt sint,
Gebed-dagas. On ðisum dagum we sceolon gebiddan
ure eorðlicra wæstma genihtsumnysse, and us sylfum gesundfulnysse and
sibbe, and, þæt gýt mare is, ure synna forgyfenysse.
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These days are called Litaniæ, that is, Prayer-days. On these days we should pray for abundance
of our earthly fruits, and health for ourselves, and peace, and, what is
yet more, forgiveness of our sins.
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We rædað on bócum, þæt ðeos gehealdsumnys wurde arǽred on ðone
timan ðe gelámp on anre byrig, ðe Uigenna is gecweden, micel
eorð-styrung, and feollon cyrcan and hús, and comon wilde beran and
wulfas, and abíton ðæs folces micelne dǽl, and þæs cynges botl
wearð mid heofonlicum fyre forbærned. Þa bead se biscop Mamertus ðreora
daga fæsten, and seo gedreccednys ða geswac; and se gewuna ðæs fæstenes
ðurhwunað gehwær on geleaffulre gelaðunge.
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We read in books, that this observance was established at the time
when there happened in a city, which is called Vienna, a great
earthquake, and churches and houses fell, and there came wild bears and
wolves, and devoured a large portion of the people, and the king's palace
was burnt with heavenly fire. Then the bishop Mamertus commanded a fast
of three days, and the affliction ceased; and the custom of the fast
continues everywhere in the faithful church.
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Hí namon þa bysne ðæs fæstenys æt ðam Niniueiscan folce. Þæt folc wæs
swiðe fyrenful: þa wolde God hí fordón, ac hí gegladodon hine mid heora
behreowsunge. God spræc to anum wítegan, se wæs Ionas geháten, "Far to
ðære byrig Niniuen, and boda ðær ða word þe ic þe secge. Þa wearð se
wítega afyrht, and wolde forfleon Godes gesihðe, ac hé ne mihte. Ferde ða
to sǽ, and stah on scip. Ðaða þa scypmen comon ut on sǽ, þa
sende him God to micelne wind and hreohnysse, swa þæt hí wæron
órwene heora lífes. Hi ða wurpon heora waru oforbord, and se wítega læg
and slép. Hi wurpon ða tán betweox him, and bædon þæt God sceolde
geswutulian hwanon him þæt ungelimp become. Þa com ðæs wítegan tá upp. Hi
axodon hine, Hwæt hé wære, oððe hú hé faran wolde? He cwæð, þæt hé wære
Godes ðeow, seðe gesceop sǽ and lánd, and þæt hé fleon wolde of
Godes gesihðe. Hí cwædon, Hú do we ymbe ðe? Hé andwyrde, Weorpað me
oforbord, þonne geswicð þeos gedreccednys. Hí ða swa dydon, and seo
hreohnys wearð gestilled, and hí offrodon Gode heora lác, and tugon
forð."
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They took the example of the fast from the people of Nineveh. That
people was very sinful: then would God destroy them, but they appeased
him with their penitence. God spake to a prophet who was called Jonah,
"Go to the city of Nineveh, and announce there the words which I say to
thee. Then was the prophet afraid, and would flee from God's presence,
but he could not. He went to the sea, and entered a ship. When the
shipmen came out to sea, God sent to them a great wind and tempest, so
that they were hopeless of their lives. They therefore cast their wares
overboard, and the prophet lay and slept. They then cast lots among them,
and prayed that God would manifest to them whence that affliction came
upon them. Then the prophet's lot came up. They asked him who he was, or
how he would go? He said that he was a servant of God, who created sea
and land, and that he would flee from God's presence. They said, How
shall we do regarding thee? He answered, Cast me overboard, then will
this affliction cease. They then did so, and the tempest was stilled, and
they offered their gifts to God, and went on their course."
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God ða gegearcode ænne hwǽl, and hé forswealh þone wítegan, and
abǽr hine to ðam lande þe he tó sceolde, and hine ðær út-aspáw. Þa
com eft Godes wórd to ðam wítegan, and cwæð, "Arís nu, and ga to ðære
mycelan byrig Niniuén, and boda swa swa ic ðe ær sæde." He ferde, and
bodode, þæt him wæs Godes grama ónsigende, gif hí to Gode bugan noldon.
Ða arás se cyning of his cynesetle, and awearp his deorwyrðe reaf, and
dyde hæran to his lice, and axan uppan his heafod, and bead þæt ælc man
swa dón sceolde; and ægðer ge men ge ða sucendan cild and eac ða nytenu
ne onbyrigdon nanes ðinges binnan ðrim dagum. Þa, ðurh þa gecyrrednysse,
þæt hí yfeles geswicon, and ðurh þæt strange fæsten, him gemildsode God,
and nolde hi fordón, swa swa he ǽr þa twa burhwara Sodomam and
Gomorram, for heora leahtrum, mid heofonlicum fyre forbærnde.
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God then prepared a whale, and it swallowed up the prophet, and bare
him to the land to which he should go, and there vomited him out. Then
again came the word of God to the prophet, and said, "Arise now, and go
to the great city Nineveh, and preach as I before said to thee." He went
and preached, that God's anger was about to descend on them, if they
would not incline to God. Then, the king arose from his throne, and cast
off his precious robes, and put sackcloth on his body, and ashes upon his
head, and commanded that every man should so do; and that both men and
sucking children and also the cattle should not taste of anything within
three days. Then through that conversion, that they desisted from evil,
and through that strict fast, God had mercy on them, and would not
destroy them, as he had before, for their crimes, burnt the inhabitants
of the two cities, Sodom and Gomorrah, with heavenly fire.
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We sceolon eac on ðissum dagum begán ure gebedu, and fyligan urum
haligdome ut and inn, and ðone Ælmihtigan God mid geornfulnysse herian.
We wyllað nu þis godspel eow gereccan, þe her nu geræd wæs: "Quis uestrum
habebit amicum:" et reliqua. "Se Hælend cwæð to his leorning-cnihtum,
Hwilc eower is þe hæfð sumne freond, and gæð him to on middere nihte, and
cwyð": et reliqua.
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We also on these days should offer up our prayers, and follow our
relics out and in, and with fervour praise Almighty God. We will now
expound to you this gospel which has just been read: "Quis vestrum
habebit amicum": et reliqua. "Jesus said to his disciples, Which of you
who hath a friend, and goeth to him at midnight, and saith," etc.
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Se halga Augustinus trahtnode þis godspel, and cwæð, þæt seo niht
getacnode þa nytennysse þisre worulde. Þeos woruld is afylled mid
nytennysse. Nu sceal forði gehwá arisan of ðære nytennysse, and gan to
his frynd, þæt is, þæt he sceal gebugan to Criste mid ealre
geornfulnysse, and biddan þæra ðreora hlafa, þæt is, geleafan þære Halgan
Ðrynnysse. Se Ælmihtiga Fæder is God, and his Sunu is Ælmihtig God, and
se Halga Gast is Ælmihtig God; na ðry Godas, ac hí ealle án Ælmihtig God
untodæledlic. Þonne ðu becymst to ðisum ðrym hlafum, þæt is, to andgite
ðære Halgan Ðrynnysse, þonne hæfst ðu on ðam geleafan líf and fódan ðinre
sawle, and miht oðerne cuman eac mid ðam fedan, þæt is, ðu miht tæcan
ðone geleafan oðrum frynd þe þe ðæs bitt. He cwæð, 'cuma,' forðan ðe we
ealle sind cuman on ðisum life, and ure eard nis na her; ac we sind her
swilce wegferende menn; án cymð, oðer færð; se bið acenned, se oðer
forðfærð and rymð him setl. Nu sceal gehwá forði gewilnian þæs geleafan
þære Halgan Ðrynnysse, forðan ðe se geleafa hine gebrincð to ðam ecan
life.
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Saint Augustine expounded this gospel, and said, that the night
betokened the ignorance of this world. This world is filled with
ignorance. Now therefore should everyone arise from that ignorance, and
go to his friend, that is, he should incline to Christ with all fervour,
and pray for the three loaves, that is, belief in the Holy Trinity. The
Almighty Father is God, and his Son is Almighty God, and the Holy Ghost
is Almighty God; not three Gods, but they all one Almighty God
indivisible. When thou comest to those three loaves, that is, to an
understanding of the Holy Trinity, then hast thou, in that belief, life
and food for thy soul, and mayest therewith feed another stranger also,
that is, thou mayest teach the faith to another friend who shall ask it
of thee. He said a 'stranger,' because we are all strangers in this life,
and our country is not here; but we are here as wayfaring men; one comes,
another goes; this is born, the other departs and yields up his seat to
him. Now therefore should everyone desire faith in the Holy Trinity, for
that faith will bring him to everlasting life.
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We wyllað eft embe ðone geleafan swiðor sprecan, forðan ðe ðises
godspelles traht hæfð gódne tige. Se hiredes ealdor, þe wæs on his reste
gebroht mid his cildum, is Crist, þe sitt on heofonum mid his apostolum,
and mid martyrum, and mid eallum þam halgum, þe he on ðisum life gefette.
We sceolon clypigan to Criste, and biddan ðæra ðreora hlafa. Þeah hé ús
þærrihte ne getiðige, ne sceole we forði þære bene geswican. He elcað,
and wyle hwæðere forgyfan. Þi hé elcað, þæt we sceolon beon oflyste, and
deorwyrðlice healdan Godes gife. Swa hwæt swa man eaðelice begyt, þæt ne
bið na swa deorwyrðe swa þæt þæt earfoðlice bið begyten. Se Hælend cwæð,
"Gif he ðurhwunað cnucigende, þonne arist se hiredes ealdor, for ðæs
oðres onhrope, and him getiðað þæs ðe he bitt, na for freondrædene, ac
for his unstilnysse." Þi he cwæð, "Na for freondrædene," forðan ðe nán
man nære wyrðe ne þæs geleafan ne ðæs ecan lifes, gif Godes mildheortnys
nære ðe mare ofer manncynne. Nu sceole we
cnucian, and hryman to Criste, forðan ðe hé wile us tiðian, swa swa he
sylf cwæð, "Biddað, and eow bið forgifen; secað, and ge gemetað; cnuciað,
and eow bið geopenod." Ælc ðæra ðe geornlice bitt, and þære bene ne
geswicð, þam getiðað God þæs ecan lifes.
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We will again speak more concerning faith, because the exposition of
this gospel has a good deduction. The master of the family, who was gone
to rest with his children, is Christ, who sits in heaven with his
apostles, and with martyrs, and with all the saints whom he fetched in
this life. We should call to Christ, and pray for the three loaves.
Though he do not forthwith grant them to us, we should not on that
account desist from prayer. He delays, and yet will give. He delays, that
we may be desirous, and dearly hold the grace of God. Whatsoever a man
gets easily is not so precious as that which is gotten with difficulty.
Jesus said, "If he continue knocking, the master of the family will
arise, because of the other's importunity, and grant him what he asks,
not for friendship, but for his clamour." He said, "Not for friendship,"
because no man were worthy either of that faith, or of eternal life, if
God's mercy were not the greater towards mankind. We should knock,
and call to Christ, because he will give to us, as he himself said, "Ask,
and it shall be given to you; seek, and ye shall find; knock, and it
shall be opened to you." To everyone who fervently asks, and ceases not
from prayer, God will grant everlasting life.
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He cwæð þa oðer bigspel. "Hwilc fæder wile syllan his cilde stán, gif
hit hine hlafes bitt? oþþe næddran, gif hit fisces bitt? oððe þone wyrm
ðrowend, gif hit æges bitt?" God is ure Fæder þurh his mildheortnysse,
and se fisc getacnað geleafan, and þæt æig ðone halgan hiht, se hláf ða
soðan lufe. Þas ðreo ðing forgifð God his gecorenum; forðan ðe nan man ne
mæg habban Godes rice, butan he hæbbe ðas ðreo ðing. He sceal rihtlice
gelyfan, and habban hiht to Gode, and soðe lufe to Gode and to mannum,
gif he wile to Godes rice becuman. Se fisc getacnað geleafan, forðan ðe
his gecynd is, swa hine swiðor ða yða wealcað, swa he strengra bið, and
swiðor batað. Swa eac se geleaffulla man, swa he swiðor bið geswenct for
his geleafan, swa se geleafa strengra bið, þær ðær hé æltæwe bið. Gif hé
abryð on ðære ehtnysse, he ne bið þonne geleafa, ac bið híwung. Þæt æig
getacnað hiht, forði ðe fugelas ne tymað swa swa oðre nytenu, ac ærest
hit bið æig, and seo modor siððan mid hihte bret þæt æig to bridde. Swa
eac ure hiht ne becom na gyt to ðam ðe he hopað, ac is swilce hé sy æig.
Þonne he hæfð þæt him behaten is, he bið fugel. Hláf getacnað þa soðan
lufe, seo is ealra mægna mæst, swa swa se hláf bið ealra metta fyrmest.
Micel mægen is geleafa, and micel is se soða hiht; þeah-hwæðere seo lufu
hi oferswið, forðan ðe heo bið á on ecnysse, and ða oðre twa geendiað. We
gelyfað nu on God, and we hopiað to him: eft þonne we becumað to his
ríce, swa swa he us behet, þonne bið se geleafa geendod, forðan ðe we
geseoð þonne þæt we nu gelyfað. Ure hiht bið eac geendod, forðan ðe we
beoð hæbbende ðæs ðe we ær hopedon; ac seo lufu ne ateorað næfre: nu is
heo forði heora selest.
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He then said another parable. "What father will give his child a
stone, if he ask for bread? or a serpent, if he ask for a fish? or a
scorpion, if he ask for an egg?" God is our Father through his mercy, and
the fish betokens faith, and the egg holy hope, the bread true love.
These three things God gives to his chosen; for no man can have God's
kingdom, unless he have these three things. He must rightly believe, and
have hope in God, and true love to God and to men, if he will come to
God's kingdom. The fish betokens faith, because its nature is, that the
more it is tossed by the waves, the stronger it is, and the more
vigorously it strikes. In like manner the believing man, the more he is
afflicted for his faith, the stronger will be his faith, wherever it is
sound. If it sink under persecution, it is then not faith, but is
hypocrisy. The egg betokens hope, seeing that birds teem not like other
animals, but first it is an egg, and the mother then with hope cherishes
the egg to a young bird. In like manner our hope comes not yet to that
which it hopes, but is, as it were, an egg. When it has that which is
promised it, it is a bird. Bread betokens true love, which of all virtues
is greatest, as bread is of all food the principal. Faith is a great
virtue, and a great virtue is true hope; yet love excels them, forasmuch
as it is ever to eternity, and the other two will end. We now believe in
God, and we hope in him: but after we come to his kingdom, as he has
promised us, then will faith be ended, for we shall then see what we now
believe. Our hope will also be ended, because we shall be in possession
of what we had previously hoped for; but love will never decay: therefore
is it the most excellent of them.
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Seo næddre is geset on ðam godspelle ongean ðone fisc. On næddran híwe
beswác se deofol Adam; and æfre hé winð nu ongean urne geleafan: ac seo
gescyldnys is æt urum Fæder gelang. Se wyrm ðrowend, þe is geset ongean
þæt æig, is ættren, and slihð mid þam tægle to deaðe. Þa ðing ðe we
geseoð on ðisum lífe, ða sind ateorigendlice; þa ðe we ne geseoð, and us
sind behátene, hi sind éce: strece ðærto þinne hiht, and anbida oðþæt ðu
hi hæbbe. Ne loca ðu underbæc; ondræd þe ðone ðrowend þe geǽttrað
mid þam tægle. Se man locað underbæc, þe geortruwað Godes mildheortnysse;
þonne bið his hiht geættrod mid þæs ðrowendes tægle. Ac we sceolon æigðer
ge on earfoðnyssum, ge on gelimpe and on ungelimpe, cweðan, swa swa se
witega cwæð, "Ic herige minne Drihten on ælcne tíman." Getimige ús tela
on lichaman, getimige ús untela, symle we sceolon þæs Gode ðancian, and
his naman bletsian; þonne bið ure hiht gehealden wið þæs wyrmes
slege.
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The serpent is placed in the gospel in opposition to the fish. In a
serpent's form the devil deceived Adam; and he is now ever striving
against our faith: but our protection is in the hand of our Father. The
scorpion, which is set in opposition to the egg, is venomous, and stings
with its tail to death. Those things which we see in this life are
perishable; those which we see not, and which are promised to us are
eternal: stretch thereto thy hope, and wait until thou have them. Look
not behind; dread the scorpion which envenoms with its tail. The man
looks behind, who despairs of God's mercy; then is his hope envenomed by
the scorpion's tail. But we should both in difficulties, and in chances
and in mischances, say as the prophet said, "I will praise the Lord at
every time." Betide us good in body, betide us evil, we ought ever to
thank God, and bless his name; then will our hope be preserved from the
scorpion's sting.
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Stán is gesett ongean ðone hláf, forðan ðe heardmodnys is wiðerræde
soðre lufe. Heardheort bið se mann, ðe nele þurh lufe oðrum fremigan, þær
ðær hé mæg. Þæt godspel cwæð, "Gif ge cunnon, þa ðe yfele sind, syllan ða
gódnysse eowrum bearnum, hu micele swiðor wile eower Heofonlica Fæder
forgyfan gódne gast him biddendum." Hwæt sind ða gód þe men syllað heora
cildum? Hwilwendlice gódnyssa, swylce swa þæt godspel hrepode, hláf, and
fisc, and æig. Góde sind þas ðing be heora mæðe, forðan ðe se eorðlica
lichama behofað þæs fodan. Nu ge, gleawe men, nellað syllan eowrum cildum
næddran for fisce, nele eac ure Heofonlica Fæder us syllan þæs deofles
geleaflæste, gif we hine biddað þæt he ús sylle soðne geleafan. And ðu
nelt syllan ðinum bearne þrowend for ǽge, nele eac God us syllan
orwenysse for hihte. And ðu nelt ðinum bearne syllan stán for hláfe, nele
eac God us syllan heardheortnysse for soðre lufe. Ac se goda Heofonlica
Fæder forgifð us geleafan, and hiht, and ða soðan lufe, and deð þæt we
habbað gódne gast, þæt is, gódne willan.
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A stone is set in opposition to bread, because hardness of mind is
contrary to true love. Hardhearted is the man who will not through love
promote the welfare of others where he can. The gospel says, "If ye can,
who are evil, give to your children what is good, how much more will your
Heavenly Father give a good spirit to those asking him?" What are the
good things that men give to their children? Transitory goods, such as
the gospel touched on, bread, and fish, and an egg. These things are good
in their degree, because the earthly body requires food. Now ye, prudent
men, will not give your children a serpent for a fish, nor also will your
Heavenly Father give us the devil's unbelief, if we pray to him to give
us true faith. And thou wilt not give thy child a scorpion for an egg,
nor also will God give us despair for hope. And thou wilt not give thy
child a stone for bread, nor also will God give us hardheartedness for
true love. But the good Heavenly Father will give us faith, and hope, and
true love, and will cause us to have a
good spirit, that is, good will.
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Us is to smeagenne þæt word þe he cwæð, "Ge ðe sind yfele." Yfele we
sind, ac we habbað gódne Fæder. We habbað gehyred urne naman, "Ge ðe synt
yfele." Ac hwá is ure Fæder? Se Ælmihtiga God. And hwilcera manna Fæder
is he? Swutelice hit is gesǽd, yfelra manna. And hwilc is se Fæder?
Be ðam þe is gecweden, "Nis nan man gód butan Gode anum." Se ðe æfre is
gód, he brincð us yfele to gódum mannum, gif we bugað fram yfele, and doð
gód. Gód wæs se man gesceapen Adam, ac ðurh his agenne cyre, and deofles
tihtinge, he wearð yfel, and eal his ofspring. Se ðe synful bið, he bið
yfel, and nán man nis on lífe butan sumere synne. Ac ure góda Fæder us
geclænsað and gehælð, swa swa se witega cwæð, "Drihten, gehæl me, and ic
beo gehæled; geheald þu me, and ic beo gehealden."
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We have to consider the words which he said, "Ye who are evil." We are
evil, but we have a good Father. We have heard our name, "Ye who are
evil." But who is our Father? The Almighty God. And of what men is he the
Father? It is manifestly said, of evil men. And of what kind is the
Father? Of whom it is said, "No one is good save God only." He who ever
is good will bring us who are evil to be good men, if we will eschew evil
and do good. The man Adam was created good, but by his own election and
the instigation of the devil, he and all his offspring became evil. He
who is sinful is evil, and there is no man in life without some sin. But
our good Father will cleanse and heal us, as the prophet said, "Lord,
heal me, and I shall be healed; preserve thou me, and I shall be
preserved."
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Se ðe gód beon wile, clypige to ðam þe æfre is gód, þæt he hine gódne
gewyrce. Se man hæfð gold, þæt is gód be his mæðe: he hæfð land and
welan, þa sint góde. Ac ne bið se man gód þurh ðas ðing, butan he mid þam
gód wyrce, swa swa se witega cwæð, "He aspende his ðing, and todælde
ðearfum, and his rihtwisnys wunað á on worulde." He gewanode his feoh and
geihte his rihtwisnysse. He gewanode þæt he forlætan sceal, and þæt bið
geiht þæt þæt he habban sceal on ecnysse. Þu herast ðone mancgere ðe
begytt gold mid leade, and nelt herigan ðone ðe begytt rihtwisnysse and
heofonan rice mid brosnigendlicum feo. Se ríca and se ðearfa sind
wegferende on ðisre worulde. Nu berð se ríca swære byrðene his gestreona,
and se ðearfa gæð æmtig. Se ríca berð mare þonne he behófige to his
formettum, se oðer berð æmtigne pusan. Forði sceal se ríca dælan his
byrðene wið þone ðearfan, þonne wanað he ða byrðene his synna, and ðam
þearfan gehelpð. Ealle we sind Godes þearfan; uton forði oncnawan þa
ðearfan þe us biddað, þæt God oncnawe us, þonne we hine biddað ure
neoda. Hwæt sind þa ðe us biddað? Earme men, and tiddre, and deadlice. Æt
hwam biddað hí? Æt earmum mannum, and tiddrum, and deadlicum. Butan þam
æhtum, gelice sind þa þe ðær biddað, and ðaðe hí ætbiddað. Hú mihtu for
sceame æniges ðinges æt Gode biddan, gif ðu forwyrnst ðinum gelícan þæs
ðe ðu foreaðelice him getiðian miht? Ac se ríca besihð on his pællenum
gyrlum, and cwyð, 'Nis se loddere mid his tættecon mín gelíca.' Ac se
apostol Paulus hine nebbað mid þisum wordum, "Ne brohte we nán ðing to
ðisum middangearde, ne we nán ðing heonon mid ús lædan ne magon."
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Let him who desires to be good call to him who ever is good, that he
make him good. A man has gold, that is good in its kind: he has land and
riches, they are good. But the man is not good through these things,
unless he do good with them, as the prophet said, "He distributed his
wealth, and divided it among the poor, and his righteousness continueth
for ever." He diminished his money, and increased his righteousness. He
diminished that which he must leave, and that will be increased which he
shall have to eternity. Thou praisest the merchant who gets gold for
lead, and wilt not praise him who gets righteousness and the kingdom of
heaven for perishable money. The rich and the poor are wayfarers in this
world. The rich now bears the heavy burthen of his treasures, and the
poor goes empty. The rich bears more provisions for his journey than he
requires, the other bears an empty scrip. Therefore should the rich share
his burthen with the poor; then will he lessen the burthen of his sins,
and help the poor. We are all God's poor; let us therefore acknowledge
the poor who ask of us, that God may acknowledge us,
when we ask our needs of him. Who are those that ask of us? Men poor, and
feeble, and mortal. Of whom ask they? Of men poor, and feeble, and
mortal. Except the possessions, alike are those who ask and those of whom
they ask. How canst thou for shame ask anything of God, if thou refuse to
thy fellow that which thou canst most easily grant him? But the rich
looks on his purple garments, and says, 'The wretch with his rags is not
my fellow.' But the apostle Paul beards him with these words, "We brought
nothing to this world, nor may we take with us anything hence."
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Gif ríce wíf, and earm acennað togædere, gangon hí aweig; nast ðu
hwæðer bið þæs rícan wífan cild, hwæðer þæs earman. Eft, gif man openað
deaddra manna byrgynu, nast ðu hwæðer beoð þæs rícan mannes bán, hwæðer
þæs ðearfan. Ac seo gytsung is ealra yfelra ðinga wyrtruma; and þa ðe
fyligað þære gytsunge, hí dweliað fram Godes geleafan, and hi befeallað
on mislice costnunga and derigendlice lustas, ðe hi besencað on forwyrd.
Oðer is þæt hwá ríce beo, gif his yldran him æhta becwædon; oðer is, gif
hwá þurh gytsunge ríce gewurðe. Þises mannes gytsung is gewreht wið God,
na ðæs oðres æht, gif his heorte ne bið ontend mid þære gytsunge. Swilcum
mannum bebead se apostol Paulus, "Bebeodað þam ricum þæt hí ne modigan,
ne hí ne hópian on heora ungewissum welan; ac beon hí rice on godum
weorcum, and syllan Godes ðearfum mid cystigum mode, and God him forgylt
mid hundfealdum swa hwæt swa he deð þam earman for his lufon."
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If a rich woman, and a poor one bring forth together, let them go
away; thou knowest not which is the rich woman's child, which the poor
one's. Again, if we open the graves of dead men, thou knowest not which
are the rich man's bones, which the poor one's. But covetousness is of
all evil things the root, and those who follow covetousness swerve from
God's faith, and fall into divers temptations, and pernicious lusts,
which sink them into perdition. It is one thing, that a man be rich, if
his parents have bequeathed him possessions; another thing, if any one
become rich through covetousness. The covetousness of the latter is
accused before God, not the other's wealth, if his heart be not inflamed
with covetousness. For such men the apostle Paul enjoined, "Enjoin the
rich that they be not proud, and that they hope not in their uncertain
wealth; but let them be rich in good works, and give to God's poor with
bountiful spirit, and God will requite them an hundredfold for whatsoever
they do for the poor for love of him."
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Se ríca and se þearfa sind him betwynan nyd-behefe. Se welega is
geworht for ðan ðearfan, and se ðearfa for þan welegan. Þam spedigum
gedafenað þæt he spende and dæle; ðam wædlan gedafenað þæt he gebidde for
ðane dælere. Se earma is se weg þe læt us to Godes rice. Mare sylð se
ðearfa þam rícan þonne he æt him nime. Se
ríca him sylð þone hláf ðe bið to meoxe awend, and se ðearfa sylð þam
rícan þæt éce líf: na hé swa-ðeah, ac Crist, seðe þus cwæð, "Þæt þæt ge
doð anum ðearfan on mínum naman, þæt ge doð me sylfum," seðe leofað and
rixað mid Fæder and mid Halgum Gaste á butan ende. Amen.
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The rich and the poor are needful to each other. The wealthy is made
for the poor, and the poor for the wealthy. It is incumbent on the
affluent, that he scatter and distribute; on the indigent it is
incumbent, that he pray for the distributor. The poor is the way that
leads us to the kingdom of God. The poor gives to the rich more than he
receives from him. The rich gives him
bread that will be turned to ordure, and the poor gives to the rich
everlasting life: yet not he, but Christ, who thus said, "That which ye
do for the poor in my name, that ye do for myself," who liveth and
reigneth with the Father and the Holy Ghost ever without end. Amen.
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FERIA III.
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TUESDAY.
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DE DOMINICA ORATIONE.
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ON THE LORD'S PRAYER.
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Se Hælend Crist, syððan he to ðisum life cóm, and man wearð geweaxen,
þaða hé wæs ðritig wintra eald on þære menniscnysse, þa begánn he wundra
to wyrcenne, and geceas ða twelf leorning-cnihtas, þa ðe we apostolas
hatað. Þa wæron mid him æfre syððan, and he him tæhte ealne þone wisdom
ðe on halgum bocum stent, and þurh hí ealne cristendom astealde. Þa
cwædon hi to ðam Hælende, "Léóf, tæce ús hu we magon us gebiddan." Ða
andwyrde se Hælend, and þus cwæð, "Gebiddað eow mid þisum wordum to minum
Fæder and to eowrum Fæder, Gode Ælmihtigum: Pater noster, þæt is on
Englisc, Þu, ure Fæder, þe eart on heofonum, Sy þín nama gehalgod. Cume
ðín ríce. Sy ðín wylla on eorðan swa swa on heofonum. Syle ús to-dæg urne
dæghwamlican hláf. And forgyf us ure gyltas, swa swa we forgyfað ðam þe
wið us agyltað. And ne lǽd ðu na us on costnunge. Ac alys us fram
yfele. Sy hit swa."
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Jesus Christ, after he came to this life, and was grown to manhood,
when he was thirty years old in his human nature, began to work miracles,
and chose the twelve disciples whom we call apostles. These were
afterwards always with him, and he taught them all the wisdom which
stands in holy books, and through them established all christianity. Then
said they to Jesus, "Sir, teach us how we may pray." Jesus answered, and
thus said, "Pray in these words to my Father and your Father, God
Almighty: Pater noster, that is in English, Thou, our Father, which art
in heaven, hallowed be thy name. Thy kingdom come. Be thy will on earth
as in heaven. Give us to-day our daily bread. And forgive us our
trespasses as we forgive them who trespass against us. And lead thou us
not into temptation. But deliver us from evil. So be it."
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God Fæder Ælmihtig hæfð ænne Sunu gecyndelice and menige
gewiscendlice. Crist is Godes Sunu, swa þæt se Fæder hine gestrynde of
him sylfum, butan ælcere meder. Næfð se Fæder nænne lichaman, ne he on ða
wisan his Bearn ne gestrynde þe menn doð: ac his Wisdom, þe hé mid ealle
gesceafta geworhte, se is his Sunu, se is æfre of ðam Fæder, and mid þam
Fæder, God of Gode, ealswa mihtig swa se Fæder. We men sind Godes bearn,
forðon þe hé us geworhte; and eft, ðaða we forwyrhte
wæron, he sende his agen Bearn us to alysednysse. Nu sind we Godes bearn,
and Crist is ure broðer, gif we ðam Fæder onriht gehyrsumiað, and mid
eallum mode hine weorðiað. Crist is ure heafod, and we sind his lima: he
is mid ure menniscnysse befangen, and he hæfð urne lichaman, þone ðe hé
of ðam halgan mædene Marían genam; forði we magon cuðlice to him clypian,
swa swa to urum breðer, gif we ða broðerrædene swa healdað swa swa he us
tæhte; þæt is, þæt we ne sceolon na geðafian þæt deofol mid ænigum
unðeawum us gewéme fram Cristes broðorrædene.
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God, the Father Almighty, has one Son naturally, and many adoptively.
Christ is the Son of God, seeing that the Father begot him of himself
without any mother. The Father has no body, nor begot he his Son in that
wise which men do: but his Wisdom, with which he wrought all creatures,
is his Son, who is ever of the Father and with the Father, God of God, as
mighty as the Father. We men are children of God, because he made us; and
afterwards, when we were undone, he sent his own Son for
our redemption. Now are we children of God, and Christ is our brother, if
we will duly obey the Father, and with all our mind worship him. Christ
is our head, and we are his limbs: he is invested with our humanity, and
he has our body, which he received of the holy maiden Mary; therefore may
we manifestly cry to him, as to our brother, if we so observe our
brotherhood as he has taught us; that is, that we should not allow the
devil with any evil practices to seduce us from the brotherhood of
Christ.
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Witodlice se man þe deofle geefenlæcð, se bið deofles bearn, na þurh
gecynd oððe þurh gesceapenysse, ac ðurh þa geefenlæcunge and yfele
geearnunga. And se man ðe Gode gecwemð, he bið Godes bearn, na
gecyndelice, ac þurh gesceapenysse and ðurh gode geearnunga, swa swa
Crist cwæð on his godspelle, "Se ðe wyrcð mines Fæder willan seðe is on
heofonum, he bið min broðer, and min moder, and min sweoster." Forði nu
ealle cristene men, ægðer ge ríce ge heane, ge æðelborene ge
unæðelborene, and se hlaford, and se ðeowa, ealle hí sind gebroðra, and
ealle hí habbað ænne Fæder on heofonum. Nis se welega na betera on ðisum
naman þonne se ðearfa. Eallswa bealdlice mót se ðeowa clypigan God him to
Fæder ealswa se cyning. Ealle we sind gelice ætforan Gode, buton hwá
oðerne mid godum weorcum forðeo. Ne sceal se ríca for his welan þone
earman forseón; forðan oft bið se earma betera ætforan Gode þonne se
ríca. God is ure Fæder, þi we sceolon ealle beon gebroðru on Gode, and
healdan þone broðerlican bend unforedne; þæt is, ða soðan sibbe, swa þæt
ure ælc oðerne lufige swa swa hine sylfne, and nanum ne gebeode þæt þæt
he nelle þæt man him gebeode. Se ðe ðis hylt, he bið Godes bearn, and
Crist, and ealle halige men ðe Gode geðeoð, beoð his gebroðru and his
gesweostru.
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Verily the man who imitates the devil is a child of the devil, not by
nature nor by creation, but by that imitation and evil deserts. And the
man who makes himself acceptable to God is a child of God, not naturally,
but by creation and by good deserts, as Christ said in his gospel, "He
who doeth the will of my Father who is in heaven, he is my brother, and
my mother, and my sister." Now therefore all christian men, whether high
or low, noble or ignoble, and the lord, and the slave, are all brothers,
and have all one Father in heaven. The wealthy is not better on that
account than the needy. As boldly may the slave call God his Father as
the king. We all are alike before God, unless any one excel another in
good works. The rich for his wealth is not to despise the poor; for the
poor is before God often better than the rich. God is our Father,
therefore should we all be brothers in God, and hold the brotherly bond
unbroken; that is, true peace, so that each of us love other as himself,
and command to no one that which he would not another should command to
him. He who observes this is a child of God, and Christ, and all holy
persons who thrive to God, are his brothers and his sisters.
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We cweðað, "Pater noster qui es in celis," þæt is, "Ure Fæder ðe eart
on heofonum;" forðan þe God Fæder is on heofonum, and he is æghwar, swa
swa he sylf cwæð, "Ic gefylle mid me sylfum heofonas and eorðan." And eft
þæt halige godspel be him þus cwyð, "Heofon is his þrymsetl, and eorðe is
his fot-sceamul." We wendað ús eastweard þonne we us gebiddað, forðan ðe
ðanon arist seo heofen: na swilce on east-dæle synderlice sy his wunung,
and forlæte west-dæl, oððe oðre dælas, se þe æghwar is andweard, na ðurh
rymyt þære stowe, ac þurh his mægenðrymmes andweardnysse. Þonne we wendað
ure neb to east-dæle, þær seo heofen arist, seoðe is ealra lichomlicra
ðinga oferstigende, þonne sceal ure mód beon mid þam gemyngod, þæt hit
beo gewend to ðam hehstan and þam fyrmestan gecynde, þæt is, God. We
sceolon eac witan, þæt se synfulla is eorðe geháten, and se rihtwisa is
heofen geháten; forðan þe on rihtwisum mannum is Godes wunung, and se
goda man bið þæs Halgan Gastes templ. Swa eac ðær-togeanes se fordóna man
bið deofles templ, and deofles wunung: forði þonne swa micel is betwux
gódum mannum and yfelum, swa micel swa bið betwux heofenan and
eorðan.
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We say, "Pater noster qui es in cœlis," that is, "Our Father
which art in heaven;" for God the Father is in heaven, and he is
everywhere, as he himself said, "I fill with myself heaven and earth."
And again, the holy gospel says thus concerning him, "Heaven is his
throne, and earth is his footstool." We turn eastward when we pray,
because from thence the heaven rises; not as though his dwelling be
particularly in the east part, and that he forsakes the west or other
parts, who is everywhere present, not through the space of the place, but
by the presence of his majesty. When we turn our face to the east part,
where the heaven rises, which rises over all bodily things, then should
our mind be thereby admonished that it turn to the highest and first
nature, that is, God. We should also know that the sinful is called
earth, and the righteous is called heaven; for in righteous men is a
dwelling-place of God, and the good man is a temple of the Holy Ghost. So
also, on the other hand, the wicked man is a temple of the devil, and an
habitation of the devil: therefore there is as great a difference between
good and evil men as there is between heaven and earth.
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Seofon gebédu sint on þam Pater noster. On þam twam formum wordum ne
synd nane gebedu, ac sind herunga: þæt is, "Ure Fæder þe eart on
heofonum." Þæt forme gebéd is, "Sanctificetur nomen tuum:" þæt is, "Sy
ðin nama gehalgod." Nis þæt na swá to understandenne, swylce Godes nama
ne sy genoh halig, seðe æfre wæs halig, and æfre bið, and hé us ealle
gebletsað and gehalgað: ac þis word is swá to understandenne, þæt his
nama sy on us gehalgod, and he us þæs getiðige, þæt we moton his naman
mid urum muðe gebletsian, and he us sylle þæt geðánc, þæt we magon
understandan þæt nan ðing nis swa halig swa his nama.
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In the Pater noster are seven prayers. In the first two words are no
prayers, but praises: that is, "Our Father which art in heaven." The
first prayer is, "Sanctificetur nomen tuum:" that is, "Hallowed be thy
name." This is not to be so understood as if the name of God were not
sufficiently holy, who ever was holy, and ever will be, and who blesses
and hallows us all: but these words are thus to be understood, that his
name be hallowed in us, and that he grant us that we may bless his name
with our mouth, and give us the thought that we may understand that
nothing is so holy as his name.
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Þæt oðer gebéd is, "Adueniat regnum tuum:" þæt is, on urum gereorde,
"Cume ðin ríce." Æfre wæs Godes ríce, and æfre bið: ac hit is swá to
understandenne, þæt his ríce beo ofer ús, and he on us rixige, and we him
mid ealre gehyrsumnysse underþeodde syn, and þæt ure
ríce beo us gelǽst and gefylled, swa swa Crist us behét, þæt he
wolde ús éce ríce forgyfan, þus cweðende, "Cumað, ge gebletsode mines
Fæder, and gehabbað þæt ríce þæt eow gegearcod wæs fram anginne
middangeardes." Þis bið ure ríce, gif we hit nu geearniað; and we beoð
Godes ríce, þonne Crist ús betæcð his Fæder on domes dæge, swa swa þæt
hálige gewrit cwyð, "Cum tradiderit regnum Patri suo:" þæt is, "Þonne hé
betæcð ríce his Fæder." Hwæt is þæt ríce þæt hé betæcð his Fæder, buton
ða halgan menn, ægðer ge weras ge wíf, þa þe hé alysde fram helle-wíte
mid his agenum deaðe? Þa he betæcð his agenum Fæder on ende þisre
worulde, and hí beoð þonne Godes ríce, and mid Gode on ecnysse rixiað,
ægðer ge mid sawle ge mid lichaman, and beoð þonne gelice englum.
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The second prayer is, "Adveniat regnum tuum:" that is, in our tongue,
"Thy kingdom come." Ever was God's kingdom, and ever will be: but it is
so to be understood, that his kingdom be over us, and he reign in us, and
that we with all obedience be subject to him, and
that our kingdom be realized and fulfilled to us, as Christ has promised
to us, that he would give us an eternal kingdom, thus saying, "Come, ye
blessed of my Father, and possess the kingdom that was prepared for you
from the beginning of the world." This will be our kingdom, if we now
will merit it; and we shall be God's kingdom, when Christ delivers us to
his Father on doomsday, as the holy writ says, "Cum tradiderit regnum
Patri suo:" that is, "When he shall deliver the kingdom to his Father."
What is the kingdom that he shall deliver to his Father, but those holy
persons, both men and women, which he redeemed from hell-torment by his
own death? These he will deliver to his own Father at the end of this
world, and they will then be God's kingdom, and will reign with God for
ever, both with soul and with body, and will then be like unto
angels.
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Þæt ðridde gebéd is, "Fiat uoluntas tua sicut in celo et in terra:"
þæt is, "Geweorðe þín willa on eorðan swa swa on heofonum." Þæt is, Swa
swa englas on heofonum þe gehyrsumiað, and mid eallum gemete to ðe
geðeodað, swa eac menn þe on eorðan sind, and of eorðan geworhte, beon hí
ðinum willan gehyrsume, and to ðe mid ealre geornfulnysse geðeodan. On
þam mannum soðlice gewyrð Godes willa, þe to Godes willan gewyrceað. Ure
sawul is heofonlic, and ure lichama is eorðlic. Nu bidde we eac mid þisum
wordum, þæt Godes willa geweorðe, ægðer ge on ure sawle ge on urum
lichaman, þæt ægðer him gehyrsumige, and he ægðer gehealde and gescylde,
ge ure sawle ge urne lichaman, fram deofles costnungum.
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The third prayer is, "Fiat voluntas tua sicut in cœlo et in
terra:" that is, "Thy will be done on earth as in heaven." That is, As
the angels in heaven obey thee, and in every way attach themselves to
thee, so also may men, who are on earth and formed of earth, be obedient
to thy will, and with all fervour attach themselves to thee. In those men
verily God's will is done, who work according to God's will. Our soul is
heavenly, and our body is earthly. Now, with these words, we also pray
that God's will be done both in our soul and in our body, that both may
obey him, and that he may preserve and shield both our soul and our body
from the temptations of the devil.
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Þæt feorðe gebéd is, "Panem nostrum cotidianum da nobis hodie:" þæt
is, on urum gereorde, "Syle us nu to-dæg urne dæghwamlican hláf." Þæt is
on ðrim andgitum to understandenne: þæt hé us sylle fodan urum lichaman,
and sylle eac ure sawle þone gastlican hláf. Se gastlica hláf is Godes
bebod, þæt we sceolon smeagan dæghwamlice, and mid weorce gefyllan;
forðan swa swa se lichama leofað be lichamlicum mettum, swa sceal seo
sawul lybban be Godes láre, and be gastlicum smeagungum. Hraðe se lichama
aswint and forweornað, gif him bið oftogen his bigleofa: swa eac seo
sawul forwyrð, gif heo næfð þone gastlican bigleofan, þæt sind Godes
beboda, on þam heo sceal geðeon and beon gegódad. Eac se gastlica hláf is
þæt halige husel, mid þam we getrymmað urne geleafan; and ðurh ðæs halgan
husles þýgene ús beoð ure synna forgyfene, and we beoð gestrangode ongean
deofles costnunge. Þi we sceolon gelomlice mid þam gastlican gereorde ure
sawle geclænsian and getrymman. Ne sceal þeah se ðe bið mid healicum
synnum fordón, gedyrstlæcan þæt he Godes husel þicge, buton he his synna
ær gebete: gif he elles deð, hit bið him sylfum to bealowe geðyged. Se
hláf getacnað ðreo ðing, swa swa we cwædon. An is þæs lichaman bígleofa;
oðer is ðære sawle; ðridde is þæs halgan husles ðygen. Þyssera ðreora
ðinga we sceolon dæghwamlice æt urum Drihtne biddan.
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The fourth prayer is, "Panem nostrum quotidianum da nobis hodie:" that
is, in our tongue, "Give us to-day our daily bread." This is to be
understood in three senses: that he give us food for our body, and give
ghostly bread to our soul. The ghostly bread is the commandment of God,
on which we should daily meditate, and with works fulfil; for as the
body lives by bodily meats, so shall the soul live by the precepts of
God, and by ghostly meditations. The body quickly wastes away and decays,
if its sustenance is withdrawn from it; in like manner the soul perishes,
if it has not ghostly sustenance, that is, God's commandments, on which
it shall thrive and be cherished. The ghostly bread is also the holy
housel, with which we confirm our belief; and through partaking of the
holy housel our sins will be forgiven us, and we shall be strengthened
against the temptations of the devil. Therefore should we frequently
cleanse and confirm our soul with ghostly refection. Yet may not he who
is polluted with deadly sins dare to partake of God's housel, unless he
first atone for his sins: if he do otherwise, he will partake of it to
his own injury. The bread, as we said, betokens three things. One is
sustenance of the body; the second, of the soul; the third is the
partaking of the holy housel. For these three things we should pray daily
to the Lord.
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Þæt fifte gebéd is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" þæt is, "Forgif us ure gyltas, swa swa
we forgifað þam mannum þe wið us agyltað." We sceolon dón swa swa we on
ðisum wordum behatað; þæt is, þæt we beon mildheorte us betwynan, and,
for ðære micclan lufe Godes, forgyfan ðam mannum þe wið us agyltað, þæt
God Ælmihtig forgyfe us ure synna. Gif we ðonne nellað forgyfan þa lytlan
gyltas ðæra manna þe us gegremedon, þone nele eac God us forgyfan ure
synna mycele and manega: swa swa Crist sylf cwæð, "Þonne ge standað on
eowrum gebédum, forgyfað swa hwæt swa ge habbað on eowrum mode to ænigum
men, and eower Fæder, þe on heofonum is, forgyfð eow eowre synna. Gif ge
þonne nellað forgyfan mid inweardre heortan þam ðe eow gremiað, þonne eac
eower Fæder, ðe on heofonum is, nele eow forgyfan eowre synna; ac he hæt
eow gebindan, and on cwearterne settan, þæt is on helle-wíte; and eow ðær
deofol getintregað, oðþæt ge habban ealle eowre gyltas geðrowade, oðþæt
ge cumon to anum feorðlincge." Is hwæðere
getæht, æfter Godes gesetnysse, þæt wise men sceolon settan steore
dysigum mannum, swa þæt hi þæt dysig and ða unðeawas alecgan, and þeah
ðone man lufigan swa swa agenne broðor.
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The fifth prayer is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" that is, "Forgive us our trespasses, as
we forgive those men who trespass against us." We should do as we promise
in these words, that is, we should be merciful to each other, and, for
the great love of God, forgive those men who trespass against us, that
God Almighty may forgive us our sins. But if we will not forgive the
little trespasses of those men who have angered us, then will not God
forgive us our great and many sins: as Christ himself said, "When ye
stand at your prayers, forgive whatever ye have in your mind against any
man, and your Father, which is in heaven, will forgive you your sins. But
if ye will not, with inward heart, forgive those who anger you, then your
Father, which is in heaven, will not forgive you your sins; but he will
command you to be bound and set in prison, that is, in hell-torment; and
there the devil will torture you, until ye shall have suffered for all
your trespasses, until ye come to one farthing." It is, however,
taught, according to the book of God, that wise men should institute
correction for foolish men, so that they lay aside their folly and their
evil practices, and should, nevertheless, love the man as their own
brother.
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Þæt sixte gebéd is, "Et ne nos inducas in temptationem:" þæt is, "Ne
geðafa, ðu God, þæt we beon gelædde on costnunge." Oðer is costnung, oðer
is fandung. God ne costnað nænne mannan; ac hwæðere nán man ne cymð to
Godes ríce, buton he sy afandod: forði ne sceole we na biddan þæt God ure
ne afandige, ac we sceolon biddan þæt God us gescylde, þæt we ne abreoðon
on ðære fandunge. Deofol mót ælces mannes afandigan, hwæðer he aht sy,
oððe naht; hwæðer he God mid inweardlicre heortan lufige, oððe he mid
híwunge fáre. Swa swa man afandað gold on fyre, swa afandað God þæs
mannes mod on mislicum fandungum, hwæðer hé ánræde sy. Genoh wel wát God
hu hit getimað on þære fandunge; ac hwæðere se man næfð na mycele
geðincðe, buton he afandod sy. Þurh ða fandunge he sceal geðeon, gif he
þam costnungum wiðstent. Gif he fealle, he eft astande: þæt is, gif he
agylte, he hit georne gebete, and syððan geswíce; forði ne bið nán bót
naht, buton þær beo geswicenes. Se man þe gelomlice wile syngian, and
gelomlice betan, he gremað God; and swa he swiðor syngað swa he deofle
gewyldra bið, and hine þonne God forlæt, and he færð swa him deofol
wissað, swa swa tobrocen scíp on sǽ, þe swa færð swa hit se wind
drifð. Se goda man swa he swiðor afandod bið swa he rotra bið, and near
Gode, oðþæt hé mid fulre geðincðe færð of ðisum life to ðam ecan life.
And se yfela swa he oftor on ðære fandunge abryð, swa he forcuðra bið,
and deofle near, oðþæt he færð of ðisum life to ðam ecan wite, gif he ær
geswican nolde, þaþa he mihte and moste. Forði anbidað God oft þæs yfelan
mannes, and læt him fyrst, þæt he his mándæda geswice, and his mód to
Gode gecyrre ær his ende, gif he wile. Gif he þonne nele, þæt he beo
butan ælcere ladunge swiðe rihtlice to deofles handa asceofen. Forði is
nu selre cristenum mannum, þæt hi mid earfoðnyssum and mid geswince
geearnian þæt éce ríce and ða écan blisse mid Gode and mid eallum his
halgum, ðonne hi mid softnysse and mid yfelum lustum geearnian þa ecan
tintrega mid eallum deoflum on helle-wíte.
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The sixth prayer is, "Et ne nos inducas in tentationem:" that is,
"Permit not, thou, O God, that we be led into temptation." One thing is
temptation, another thing is trial. God tempts no man, but, nevertheless,
no man comes to the kingdom of God, unless he has been tried: therefore
we should not pray that God try us not, but we should pray to God to
shield us, so that we sink not under trial. The devil may try every man,
whether he be aught or naught; whether he love God with inward heart, or
act with hypocrisy. As a man tries gold in the fire, so God tries the
mind of man in divers trials, whether he be steadfast. God knows full
well, how it befalls in trial; but yet a man will have no great honour,
unless he have been tried. By trial he shall flourish, if he withstand
temptations. If he fall, let him rise again: that is, if he sin, let him
earnestly atone for it, and cease therefrom afterwards; for no atonement
will avail, if there be not cessation. The man who frequently sins and
frequently atones, angers God; and the more he sins the more he will be
subject to the devil, and God will then forsake him, and he will go as
the devil shall direct him, as a shattered ship at sea, which goes as the
wind drives it. The good man the more he is tried the more cheerful he
will be, and the nearer to God, until with full honour he shall go from
this life to the life eternal. And the evil man, the oftener he sinks
under trial, the more wicked he will be, and the nearer to the devil,
until he goes from this life to eternal torment, if he would not cease
previously, when he could and might. God therefore often awaits the evil
man, and leaves him time, that he may cease from his wicked deeds, and
before his end turn his mind to God, if he will. But if he will not, that
he be, without any exculpation, very justly be
thrust into the hand of the devil. Therefore is it now better for
christian men, that with hardships and toil they earn the everlasting
kingdom and eternal bliss with God and with all his saints, than that
they by softness and evil lusts earn eternal tortures with all the devils
in hell-torment.
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Þæt seofoðe gebéd is, "Set libera nos a malo:" þæt is, "Ac alys us
fram yfele:" alys us fram deofle and fram eallum his syrwungum. God lufað
us, and deofol us hatað. God us fett and gefrefrað, and deofol us wile
ofslean, gif he mót; ac him bið forwyrned þurh Godes gescyldnysse, gif we
us sylfe nellað fordón mid unðeawum. Forði we sceolon forbugan and
forseon þone lyðran deoful mid eallum his lotwrencum, forðan ðe him ne
gebyrað naht to ús, and we sceolon lufian and filigan urum Drihtne, seðe
us lǽt to ðam ecan life.
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The seventh prayer is, "Sed libera nos a malo:" that is, "But deliver
us from evil:" deliver us from the devil and from all his wiles. God
loves us, and the devil hates us. God feeds and comforts us, and the
devil will slay us if he may; but he will be prevented through the
protection of God, if we will not fordo ourselves with evil practices.
Therefore should we eschew and despise the vicious devil with all his
devices, for there behoves him nothing for us, and we should love and
follow our Lord, who will lead us to everlasting life.
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Seofon gebédu, swa swa we ær sædon, beoð on ðam Pater noster. Þa ðreo
forman gebédu beoð us ongunnene on ðysre worulde, ac hí beoð á ungeendode
on þære toweardan worulde. Seo halgung þæs mæran naman Godes ongann ús
mannum þaþa Crist wearð geflæschamod mid ure menniscnysse; ac seo ylce
halgung wunað on ecnysse, forðan ðe we on ðam ecan life bletsiað and
herigað æfre Godes naman. And God rixað nu, and his ríce stent æfre butan
ende, and Godes willa bið gefremod on ðisum life ðurh góde menn: se ylca
willa wunað á on ecnysse. Þa oðre feower gebédu belimpað to ðisum life,
and mid þisum life geendiað.
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In the Pater noster there are, as we before said, seven prayers. The
first three prayers are begun by us in this world, but they will ever be
unended in the world to come. The hallowing of the great name of God
began with us men when Christ became incarnate with our humanity; but the
same hallowing will continue to eternity, because in the life eternal we
shall ever bless and praise the name of God. And God reigns now, and his
kingdom stands for ever, without end, and the will of God will be
fulfilled in this life by good men: the same will will continue to all
eternity. The other four prayers belong to this life, and with this life
end.
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On ðisum lífe we behófiað hláfes, and láre, and husel-ganges. On þam
toweardan lífe we ne behófiað nanes eorðlices bigleofan, forðan ðe we
þonne mid þam heofonlicum mettum beoð gereordode. Her we behófiað láre
and wisdomes. On ðam heofonlican life beoð ealle ful wíse, and on
gastlicre lare full geráde, þa ðe nu, þurh wísra manna láre, beoð Godes
bebodum underþeodde. And her we behófiað ðæs halgan husles ðygene for ure
beterunge, soðlice on ðære heofonlican wununge we habbað mid us Cristes
lichaman, mid þam he rixað on ecnysse.
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In this life we require bread, and instruction, and partaking of the
housel. In the life to come we require no earthly food, for we shall then
be nourished with heavenly meats. Here we require instruction and wisdom.
In the heavenly life all will be full wise, and in ghostly lore full
skilled, those who now, through the precepts of wise men, are obedient to
the commandments of God. And here we require to partake of the holy
housel for our amendment, for in the heavenly dwelling we shall have the
body of Christ with us, with which he reigns to eternity.
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On þyssere worulde we biddað ure synna forgyfenysse, and na on þære
toweardan. Se man ðe nele his synna behreowsian on his life, ne begyt he
nane forgyfenysse on ðam toweardan. And on ðisum life we biddað þæt God
us gescylde wið deofles costnunga, and us alyse fram yfele. On ðam ecan
life ne bið nán costnung ne nán yfel; forði ðær ne cymð nán deofol ne nán
yfel mann, ðe us mæge dreccan oððe derian. Þær beoð geþwære sawul and
lichama, þe nu on ðisum life him betweonan winnað. Ðær ne bið nán
untrumnys, ne geswinc, ne wana nanre gódnysse, ac Crist bið mid ús
eallum, and ús ealle ðing deð, butan edwite, mid ealre blisse.
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In this world we pray for forgiveness of our sins, and not in that to
come. The man who will not repent of his sins in this life, will obtain
no forgiveness in that to come. And in this life we pray God to shield us
against the temptations of the devil, and to deliver us from evil. In the
life eternal there will be no temptation and no evil; for there will come
no devil nor evil man who may trouble or hurt us. There will be in
concord soul and body, which now in this life strive with each other.
There will be no sickness, no toil, no lack of any goodness, but Christ
will be with us all, and will do all things for us, without reproach,
with all alacrity.
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Crist gesette þis gebéd, and swa beleac mid feawum wordum, þæt ealle
ure neoda, ægðer ge gastlice ge lichamlice, ðæron sind belocene; and þis
gebéd he gesette eallum cristenum mannum gemænelice. Ne cwyð na on ðam
gebéde, 'Min Fæder, þu ðe eart on heofonum,' ac cwyð, "Ure Fæder;" and
swa forð ealle ða word ðe þær-æfter fyligað sprecað gemænelice be eallum
cristenum mannum. On ðam is geswutelod hu swiðe God lufað ánnysse and
geþwærnysse on his folce. Æfter Godes gesetnysse ealle cristene men
sceoldon beon swa geðwære swilce hit án man wære: forði wa ðam men þe ða
annysse tobrycð. Swa swa we habbað on anum lichaman manega lima, and hi
ealle ánum heafde gehyrsumiað, swa eac we sceolon manega cristene men
Criste on ánnysse gehyrsumian; forðon þe he is ure heafod, and we synd
his lima. We magon geseon on urum agenum lichaman hú ælc lim oðrum þenað.
Þa fét berað ealne ðone lichaman, and ða eagan lædað ða fét, and þa handa
gearciað ðone bigleofan. Hraðe lið þæt heafod adúne, gif þa fét hit ne
feriað; and hraðe ealle ða lima togædere forweorðað, gif þa handa ne doð
þone bigleofan þam muðe. Swa eac se ríca man, þe sitt on his heahsetle,
hraðe geswicð he his gebeorscipes, gif ða ðeowan geswicað ðæra
teolunga. Beo se ríca gemyndig þæt he sceal ealra ðæra góda þe him God
alænde agyldan gescead hu he ða atuge.
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Christ instituted this prayer, and so confined it within a few words,
that all our needs, both ghostly and bodily, are therein included; and
this prayer he instituted for all christian men in common. He says not in
that prayer, 'My Father, which art in heaven,' but says, "Our Father;"
and so forth all the words which follow speak universally of all
christian men. Herein is manifested how much God loves unity and concord
among his people. According to the book of God all christian men should
be so united as though they were one man: wo therefore to the man who
breaks that unity asunder. So as we have in one body many limbs, and they
all obey one head, so also we many christian men should obey Christ in
unity; for he is our head, and we are his limbs. We may see in our own
bodies how each limb serves another. The feet bear the whole body, and
the eyes lead the feet, and the hands prepare the sustenance. Soon will
the head lie down, if the feet bear it not; and soon will all the limbs
perish together, if the hands put not the sustenance to the mouth. In
like manner the rich man, who sits on his high seat, will soon
discontinue his feasting, if the servants discontinue their
toils. Let the rich be mindful that of all the good things which God has
lent him, he shall render an account how he employed them.
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Se bið ðin hand oððe ðin fót, seðe þe ðine neoda deð. Se bið þin eage,
seðe þe wisdom tæcð, and on rihtne weg þe gebrincð. Se ðe þe múndað swa
swa fæder, he bið swylce hé ðin heafod sy. Ealswa wel behófað þæt heafod
þæra oðera lima, swa swa ða lima behófiað þæs heafdes. Gif án lim bið
untrum, ealle ða oðre þrowiað mid þam anum. Swa we sceolon eac, gif bið
an ure geferena on sumre earfoðnysse, ealle we sceolon his yfel
besárgian, and hógian embe ða bote, gif we hit gebetan magon. And on
eallum ðingum we sceolon healdan sibbe and annysse, gif we willað habban
þa micclan geðincðe þæt we beon Godes bearn, seðe on heofonum is, on ðære
he rixað mid eallum his halgum on ealra worulda woruld on ecnysse.
Amen.
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He is thy hand or thy foot, who supplieth thy wants. He is thine eye
who teacheth thee wisdom, and bringeth thee into the right way. He who
protecteth thee as a father is, as it were, thy head. As the head
requireth the other members, so these members require the head. If one
limb be diseased, all the others suffer with that one. So also should we,
if one of our fellows be in any distress, all lament his evil, and
meditate concerning its reparation, if we can repair it. And in all
things we should hold peace and unity, if we will have the great
distinction of being children of God, who is in heaven, in which he
ruleth with all his saints, through all ages, to eternity. Amen.
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