FERIA IIII. WEDNESDAY.
DE FIDE CATHOLICA. OF THE CATHOLIC FAITH.
Ælc cristen man sceal æfter rihte cunnan ægðer ge his Pater noster ge his Credan. Mid þam Pater nostre he sceal hine gebiddan, mid ðam Credan he sceal his geleafan getrymman. We habbað gesæd embe þæt Pater noster, nu we wyllað secgan eow þone geleafan þe on ðam Credan stent, swa swa se wísa Augustinus be ðære Halgan Þrynnysse trahtnode. Every christian man should by right know both his Pater noster and his Creed. With the Pater noster he should pray, with the Creed he should confirm his faith. We have spoken concerning the Pater noster, we will now declare to you the faith which stands in the Creed, according to the wise Augustine's exposition of the Holy Trinity.
An Scyppend is ealra ðinga, gesewenlicra and ungesewenlicra; and we sceolon on hine gelyfan, forðon ðe hé is soð God and ána Ælmihtig, seðe næfre ne ongann ne anginn næfde; ac he sylf is anginn, and he eallum gesceaftum anginn and ordfruman forgeaf, þæt hí beon mihton, and þæt hí hæfdon agen gecynd, swa swa hit þære godcundlican fadunge gelicode. Englas he worhte, þa sind gastas, and nabbað nænne lichaman. Menn he gesceop mid gaste and mid lichaman. Nytenu and deor, fixas and fugelas he gesceop on flæsce butan sáwle. Mannum he gesealde uprihtne gang; ða nytenu he lét gán alotene. Mannum he forgeaf hláf to bigleofan, and þam nytenum gærs. There is one Creator of all things, visible and invisible; and we should all believe in him, for he is true and God alone Almighty, who never either began or had beginning; but he is himself beginning, and he to all creatures gave beginning and origin, that they might be, and that they might have their own nature, so as it seemed good to the divine dispensation. Angels he created, which are spirits, and have no body. Men he created with spirit and with body. Cattle and other beasts, fishes and birds he created in flesh without soul. To men he gave an upright gait; the cattle he let go bending downwards. To men he gave bread for sustenance, and to the cattle grass.
Nu mage ge, gebroðru, understandan, gif ge wyllað, þæt twa ðing syndon: án is Scyppend, oðer is gesceaft. He is Scyppend seðe gesceop and geworhte ealle ðing of nahte. Þæt is gesceaft þæt se soða Scyppend gesceop. Þæt sind ærest heofonas, and englas þe on heofonum wuniað, and syððan þeos eorðe mid eallum ðam ðe hire on eardiað, and sǽ mid eallum ðam þe hyre on swymmað. Nu ealle ðas ðing synd mid anum naman genemnode, gesceaft. Hi næron æfre wunigende, ac God hi gesceop. Þa gesceafta sind fela. An is se Scyppend þe hi ealle gesceop, se ana is Ælmihtig God. He wæs æfre, and æfre he bið þurhwunigende on him sylfum and ðurh hine sylfne. Gif he ongunne and anginn hæfde, butan tweon ne mihte he beon Ælmihtig God; soðlice þæt gesceaft ðe ongann and gesceapen is, næfð nane godcundnysse; forði ælc edwist þætte God nys, þæt is gesceaft; and þæt þe gesceaft nis, þæt is God. Now, brethren, ye may understand, if ye will, that there are two things: one is the Creator, the other is the creature. He is the Creator who created and made all things of naught. That is a creature which the true Creator created. These are, first, heaven, and the angels which dwell in heaven; and then this earth with all those which inhabit it, and sea with all those that swim in it. Now all these things are named by one name, creature. They were not always existing, but God created them. The creatures are many. The Creator, who created them all, is one, who alone is Almighty God. He was ever, and ever he will continue in himself and through himself. If he had begun and had origin, without doubt he could not be Almighty God; for the creature that began and is created, has no divinity; therefore every substance that is not God is a creature; and that which is not a creature is God.
Se God wunað on Ðrynnysse úntodæledlic, and on ánnysse ánre Godcundnysse, soðlice oðer is se Fæder, oðer is se Sunu, oðer is se Halga Gast; ac þeah-hwæðere ðæra ðreora is án Godcundnys, and gelíc wuldor, and efen-ece mægenðrymnys. Ælmihtig God is se Fæder, Ælmihtig God is se Sunu, Ælmihtig God is se Halga Gast; ac þeah-hwæðere ne sind ðry Ælmihtige Godas, ac án Ælmihtig God. Ðry hí sind on hadum and on naman, and án on Godcundnysse. Þry, forði þe se Fæder bið æfre Fæder, and se Sunu bið æfre Sunu, and se Halga Gast bið æfre Halig Gast; and hyra nán ne awent næfre of ðam ðe he is. Nu habbað ge gehyred þa Halgan Þrynnysse; ge sceolon eac gehyran ða soðan Annysse. God exists in Trinity indivisible, and in unity of one Godhead, for the Father is one, the Son is one, the Holy Ghost is one; and yet of these three there is one Godhead, and like glory, and coeternal majesty. The Father is Almighty God, the Son is Almighty God, the Holy Ghost is Almighty God; but yet there are not three Almighty Gods, but one Almighty God. They are three in persons and in name, and one in Godhead. Three, because the Father will be ever Father, and the Son will be ever Son, and the Holy Ghost will be ever Holy Ghost; and neither of them will ever change from what he is. Ye have now heard concerning the Holy Trinity; ye shall also hear concerning the true Unity.
Soðlice se Fæder, and se Sunu, and se Halga Gast, habbað áne Godcundnysse, and án gecynd, and án weorc. Ne worhte se Fæder nán ðing ne ne wyrcð, butan ðam Suna, oððe butan þam Halgan Gaste. Ne heora nán ne wyrcð nán ðing butan oðrum; ac him eallum is án weorc, and án rǽd, and án willa. Æfre wæs se Fæder, and æfre wæs se Sunu, and æfre wæs se Halga Gast án Ælmihtig God. Se is Fæder, seðe nis naðer ne geboren ne gesceapen fram nanum oðrum. Se is Fæder geháten, forðan ðe he hæfð Sunu, ðone ðe he of him sylfum gestrynde, butan ælcre meder. Se Fæder is God of nanum Gode. Se Sunu is God of ðam Fæder Gode. Se Halga Gast is God forðstæppende of ðam Fæder and of ðam Suna. Þas word sind sceortlice gesæde, and eow is neod þæt we hi swutelicor eow onwreon. Verily the Father, and the Son, and the Holy Ghost, have one Godhead, and one nature, and one work. The Father created nothing nor creates, without the Son, or without the Holy Ghost. Nor does one of them anything without the others; but they have all one work, and one counsel, and one will. The Father was ever, and the Son was ever, and the Holy Ghost was ever One Almighty God. He is the Father, who was neither born of nor created by any other. He is called Father, because he has a Son, whom he begot of himself, without any mother. The Father is God of no God. The Son is God of God the Father. The Holy Ghost is God proceeding from the Father and from the Son. These words are shortly said, and it is needful for you that we more plainly expound them.
Hwæt is se Fæder? Ælmihtig Scyppend, na geworht ne acenned, ac hé sylf gestrynde Bearn him sylfum efen-ece. Hwæt is se Sunu? He is ðæs Fæder Wisdom, and his Word, and his Miht, þurh ðone se Fæder gesceop ealle ðing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned. Acenned he is, and þeah-hwæþere he is efen-eald and efen-ece his Fæder. Nis na swa on his acennednysse swa swa bið on ure acennednysse. Þonne se mann sunu gestrynð, and his cild acenned bið, þonne bið se fæder mara, and se sunu læssa. Hwí swa? Forði þonne se sunu wyxð, þonne ealdað se fæder. Ne fintst þu na gelice on mannum fæder and sunu. Ac ic ðe sylle bysne, hu ðu Godes acennednysse þy bet understandan miht. Fyr acenð of him beorhtnysse, and seo beorhtnys is efen-eald þam fyre. Nis na þæt fyr of ðære beorhtnysse, ac seo beorhtnys is of ðam fyre. Þæt fyr acenð þa beorhtnysse, ac hit ne bið næfre butan ðære beorhtnysse. Nu ðu gehyrst þæt seo beorhtnys is ealswa eald swa þæt fyr þe heo of cymð; geðafa nu forði þæt God mihte gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se ðe mæg understandan þæt ure Hælend Crist is on ðære Godcundnysse ealswa eald swa his Fæder, hé ðancige þæs Gode, and blissige. Seðe understandan ne mæg, he hit sceal gelyfan, þæt he hit understandan mæge; forðan þæs witegan word ne mæg beon aídlod, ðe þus cwæð, "Buton ge hit gelyfan, ne mage ge hit understandan." Nu habbað ge gehyred þæt se Sunu is of ðam Fæder butan ælcum anginne; forðan ðe he is þæs Fæder Wisdom, and he wæs æfre mid þam Fæder, and æfre bið. What is the Father? The Almighty Creator, not created nor born, but he himself begot a Child coeternal with himself. What is the Son? He is the Wisdom of the Father, and his Word, and his Might, through whom the Father created and disposed all things. The Son is neither made nor created, but he is begotten. He is begotten, and yet he is coeval and coeternal with his Father. It is not with his birth as it is with our birth. When a man begets a son, and his child is born, the father is greater and the son less. Why so? Because when the son waxes the father grows old. Thou findest not among men father and son alike. But I will give thee an example, whereby thou mayest the better understand the birth of God. Fire begets brightness of itself, and the brightness is coeval with the fire. The fire is not of the brightness, but the brightness is of the fire. The fire begets the brightness, and it is never without the brightness. Now thou hearest that the brightness is as old as the fire of which it comes; allow therefore that God might beget a Child as old and as eternal as he himself is. Let him who can understand that our Saviour Christ is in the Godhead as old as his Father, thank God therefore and rejoice. He who cannot understand it shall believe it, that he may understand it; for the word of the prophet may not be rendered void, who thus spake, "Unless ye believe it ye cannot understand it." Ye have now heard that the Son is of the Father without any beginning; for he is the Wisdom of the Father, and he was ever with the Father, and ever will be.
Uton nu gehyran be ðan Halgan Gaste, hwæt he sý. He is se Willa and seo soðe Lufu þæs Fæder and þæs Suna, ðurh ðone sind ealle ðing gelíffæste and gehealdene, be ðam is þus gecweden, "Godes Gast gefylð ealne ymbhwyrft middangeardes, and he hylt ealle ðing, and he hæfð ingehýd ælces gereordes." Nis hé geworht, ne gesceapen, ne acenned, ac hé is forðstæppende, þæt is ofgangende, of ðam Fæder and of ðam Suna, þam hé is gelic and efen-ece. Nis se Halga Gast na Sunu, forðan ðe hé nis na acenned, ac hé gæð of ðam Fæder and of ðam Suna gelice; forðan ðe hé is heora beigra Willa and Lufu. Crist cwæð þus be him on his godspelle, "Se Frofor-gást, þe ic eow asendan wille, Gast ðære soðfæstnysse, ðe of minum Fæder gæð, he cyð gecyðnysse be me." Þæt is, He is min gewita þæt ic eom Godes Sunu. And eac se rihta geleafa us tæcð, þæt we sceolon gelyfan on ðone Halgan Gast: he is se liffæstenda God, se gæð of ðam Fæder and of ðam Suna. Hu gæð hé of him? Se Sunu is þæs Fæder Wisdom, æfre of ðam Fæder; and se Halga Gast is heora beigra Willa, æfre of him bám. Is forði þonne án Fæder, seðe æfre is Fæder, and án Sunu, seðe æfre bið Sunu, and án Halig Gast, seðe æfre is Halig Gast. Let us now hear concerning the Holy Ghost, what he is. He is the Will and the true Love of the Father and of the Son, through whom all things are quickened and preserved, concerning whom it is thus said, "The Spirit of God filleth all the circumference of earth, and he holdeth all things, and he hath knowledge of every speech." He is not made, nor created, nor begotten, but he is proceeding, that is going from, the Father and from the Son, with whom he is equal and coeternal. The Holy Ghost is not a son, for he is not begotten, but he proceeds from the Father and from the Son; for he is the Will and Love of them both. Christ spake of him thus in his gospel, "The Spirit of comfort whom I will send unto you, the Spirit of truth, which proceedeth from my Father, will bear testimony concerning me." That is, He is my witness that I am the Son of God. And the right faith also teaches us, that we should believe in the Holy Ghost: he is the quickening God, who proceeds from the Father and from the Son. How proceeds he from him? The Son is the Wisdom of the Father, ever of the Father; and the Holy Ghost is the Will of them both, ever of them both. There is therefore one Father, who is ever Father; and one Son, who is ever Son; and one Holy Ghost, who is ever Holy Ghost.
Æfre wæs se Fæder, butan anginne; and æfre wæs se Sunu mid þam Fæder, forðan ðe he is þæs Fæder Wisdom; æfre wæs se Halga Gast, seðe is heora beigra Willa and Lufu. Nis se Fæder of nanum oðrum, ac he wæs æfre. Se Sunu is acenned of ðam Fæder, ac he wæs æfre on ðæs Fæder bosme, forðan ðe he is his Wisdom, and he is of ðam Fæder eal þæt he is. Æfre wæs se Halga Gast, forðan ðe he is, swa we ǽr cwædon, Willa and soð Lufu þæs Fæder and ðæs Suna; soðlice willa and lufu getacniað an ðing: þæt þæt þu wylt, þæt ðu lufast; and þæt þæt ðu nelt, þæt ðu ne lufast. Ever was the Father, without beginning; and ever was the Son with the Father, for he is the Wisdom of the Father; ever was the Holy Ghost, who is the Will and Love of them both. The Father is of no other, for he was ever. The Son is begotten of the Father, for he was ever in the bosom of the Father, for he is his Wisdom, and he is of the Father all that he is. Ever was the Holy Ghost, for he is, as we before said, the Will and true Love of the Father and of the Son; for will and love betoken one thing: that which thou wilt thou lovest; and that which thou wilt not, thou lovest not.
Seo sunne ðe ofer us scinð is lichamlic gesceaft, and hæfð swa-ðeah ðreo agennyssa on hire: an is seo lichamlice edwist, þæt is ðære sunnan trendel; oðer is se leoma oððe beorhtnys æfre of ðære sunnan, seoðe onliht ealne middangeard; þridde is seo hætu, þe mid þam leoman cymð to ús. Se leoma is æfre of ðære sunnan, and æfre mid hire; and ðæs Ælmihtigan Godes Sunu is æfre of ðam Fæder acenned, and æfre mid him wunigende; be ðam cwæð se apostol, þæt he wære his Fæder wuldres beorhtnys. Ðære sunnan hætu gæð of hire and of hire leoman; and se Halga Gast gæð æfre of ðam Fæder and of þam Suna gelice; be ðam is þus awriten, "Nis nán þe hine behydan mæge fram his hætan." The sun which shines over us is a bodily creature, and has, nevertheless, three properties in itself: one is the bodily substance, that is the sun's orb; the second is the beam or brightness ever of the sun, which illumines all the earth; the third is the heat, which with the beam comes to us. The beam is ever of the sun, and ever with it; and the Son of Almighty God is ever of the Father begotten, and ever with him existing, of whom the apostle said, that he was the brightness of his Father's glory. The heat of the sun proceeds from it and from its beam; and the Holy Ghost proceeds ever from the Father and from the Son equally; of whom it is thus written, "There is no one who may hide himself from his heat."
Fæder, and Sunu, and Halig Gast ne magon beon togædere genamode, ac hí ne beoð swa-þeah nahwár totwæmede. Nis se Ælmihtiga God na ðryfeald, ac is Ðrynnys. God is se Fæder, and se Sunu is God, and se Halga Gast is God: na ðry Godas, ac hí ealle ðry án Ælmihtig God. Se Fæder is eac wisdom of nanum oðrum wisdome. Se Sunu is wisdom of ðam wisan Fæder. Se Halga Gast is wisdom. Ac ðeah-hwæðere hí sind ealle ætgædere án wisdom. Eft se Fæder is soð lufu, and se Sunu is soð lufu, and se Halga Gast is soð lufu; and hí ealle ætgædere án God and án soð lufu. Eac swilce is se Fæder gast and halig, and se Sunu is gast and halig untwylice; þeah-hwæðere se Halga Gast is synderlice geháten Halig Gast, þæt þæt hí ealle ðry sind gemænelice. Father, and Son, and Holy Ghost, may not be named together, but yet they are nowhere separated. The Almighty God is not threefold, but is Trinity. The Father is God, and the Son is God, and the Holy Ghost is God: not three Gods, but they all three one Almighty God. The Father is also Wisdom of no other wisdom. The Son is Wisdom of the wise Father. The Holy Ghost is Wisdom. But yet they are all together one Wisdom. Again, the Father is true Love, and the Son is true Love, and the Holy Ghost is true Love; and they all together one God and one true Love. In like manner the Father is ghost and holy, and the Son is ghost and holy undoubtedly; nevertheless the Holy Ghost is specially called Holy Ghost, that which they all three are in common.
Swa micel gelicnys is on ðyssere Halgan Ðrynnysse, þæt se Fæder nis na mare þonne se Sunu on ðære Godcundnysse; ne se Sunu nis na mare þonne se Halgan Gast; ne nan heora án nis na læsse þonne eall seo Ðrynnys. Swa hwær swa heora án bið, þær hí beoð ealle ðry, æfre án God untodæledlic. Nis heora nán máre þonne oðer, ne nán læssa ðonne oðer; ne nán beforan oðrum, ne nán bæftan oðrum; forðan swa hwæt swa læsse bið þonne God, þæt ne bið na God; þæt þæt lator bið, þæt hæfð anginn, ac God næfð nán anginn. Nis na se Fæder ana Ðrynnys, oððe se Sunu Ðrynnys, oððe se Halga Gast Ðrynnys, ac þas ðry hadas sindon án God on anre Godcundnysse. Þonne ðu gehyrst nemnan þone Fæder, þonne understenst ðu þæt he hæfð Sunu. Eft, þonne þu cwyst Sunu, þu wast, butan tweon, þæt he hæfð Fæder. Eft, we gelyfað þæt se Halga Gast is ægðer ge ðæs Fæder ge ðæs Suna Gast. There is so great likeness in this Holy Trinity, that the Father is no greater than the Son in the Godhead; nor is the Son greater than the Holy Ghost; nor is one of them less than the whole Trinity. Wheresoever one of them is, there they are all three, ever one God indivisible. No one of them is greater than other, nor one less than other, nor one before other, nor one after other; for whatsoever is less than God, that is not God; that which is later has beginning, but God has no beginning. The Father alone is not Trinity, nor is the Son Trinity, nor the Holy Ghost Trinity, but these three persons are one God in one Godhead. When thou hearest the Father named, then thou wilt understand that he has a Son. Again, when thou sayest, Son, thou knowest, without doubt, that he has a Father. Again, we believe that the Holy Ghost is the Spirit both of the Father and of the Son.
Ne bepæce nán man hine sylfne, swa þæt he secge oððe gelyfe þæt ðry Godas syndon; oððe ænig hád on þære Halgan Þrynnysse sy unmihtigra þonne oðer. Ælc ðæra þreora is God, þeah-hwæðere hí ealle án God; forðan ðe hí ealle habbað án gecynd, and áne godcundnysse, and áne edwiste, and án geðeaht, and án weorc, and áne mægenðrymnysse, and gelíc wuldor, and efen-ece ríce. Is hwæðere se Sunu ana geflæschamod and geboren to men, of ðam halgan mædene Marian. Ne wearð se Fæder mid menniscnysse befangen, ac hwæðere hé asende his Sunu to ure alysednysse, and him æfre mid wæs, ægðer ge on life ge on ðrowunge, and on his æriste, and on his upstige. Eac eal Godes gelaðung andet, on ðam rihtum geleafan, þæt Crist is acenned of ðam clænan mædene Marian, and of ðam Halgan Gaste. Nis se Halga Gast þeah-hwæðere Cristes Fæder; ne nán cristen man þæt næfre ne sceal gelyfan: ac se Halga Gast is Willa þæs Fæder and ðæs Suna; forði þonne swiðe rihtlice is awriten on urum geleafan, þæt Cristes menniscnys wearð gefremmed þurh ðone Halgan Willan. Let no man deceive himself so as to say or to believe that there are three Gods, or that any person in the Holy Trinity is less mighty than other. Each of the three is God, yet they are all one God; for they all have one nature, and one Godhead, and one substance, and one counsel, and one work, and one majesty, and like glory, and coeternal rule. But the Son alone was incarnate and born to man of the holy maiden Mary. The Father was not invested with human nature, but yet he sent his Son for our redemption, and was ever with him, both in life and in passion, and at his resurrection, and at his ascension. Also all the church of God confesses, according to true faith, that Christ was born of the pure maiden Mary, and of the Holy Ghost. Yet is not the Holy Ghost the Father of Christ; never shall any christian man believe that: but the Holy Ghost is the Will of the Father and of the Son; therefore is it very rightly written in our belief, that Christ's humanity was accomplished by the Holy Ghost.
Beheald þas sunnan mid gleawnysse, on ðære is, swa we ær cwædon, hætu and beorhtnys; ac seo hætu drygð, and seo beorhtnys onlyht. Oðer ðing deð seo hætu, and oðer seo beorhtnys; and ðeah ðe hí ne magon beon totwæmde: belimpð, hwæðere ðeah, seo hæðung to ðære hætan, and seo onlihting belimpð to ðære beorhtnysse. Swa eac Crist ana underfeng ða menniscnysse, and na se Fæder, ne se Halga Gast: þeah-hwæðere hí wæron æfre mid him on eallum his weorcum and on ealre his fare. Behold the sun with attention, in which there is, as we before said, heat and brightness; but the heat dries, and the brightness gives light. The heat does one thing, and the brightness another; and though they cannot be separated, the heating, nevertheless, belongs to the heat, and the giving light to the brightness. In like manner Christ alone assumed human nature, and not the Father, nor the Holy Ghost: they were, nevertheless, ever with him in all his works and in all his course.
We sprecað ymbe God, deaðlice be Undeaðlicum, tyddre be Ælmihtigum, earmingas be Mildheortum; ac hwá mæg weorðfullice sprecan be ðam ðe is únasecgendlic? He is butan gemete, forðy ðe he is æghwær. He is butan getele, forðon ðe he is æfre. He is butan héfe, forðon þe he hylt ealle gesceafta butan geswince; and he hí ealle gelogode on þam ðrim ðingum, þæt is on gemete, and on getele, and on héfe. Ac wite ge þæt nán man ne mæg fullice embe God sprecan, þonne we furðon þa gesceafta þe he gesceop ne magon asmeagan, ne areccan. Hwá mæg mid wordum ðære heofenan freatewunge asecgan? Oððe hwá ðære eorðan wæstmbærnysse? Oððe hwá herað genihtsumlice ealra tida ymbhwyrft? Oððe hwá ealle oðre ðing, þonne we furðon þa lichomlican ðing, þe we onlociað, ne magon fullice befón mid ure gesihðe? Efne ðu gesihst ðone mannan beforan ðe, ac on ðære tide þe ðu his neb gesihst, þu ne gesihst na his hricg. Ealswa, gif ðu sumne clað sceawast, ne miht ðu hine ealne togædere geseon, ac wenst abutan, þæt ðu ealne hine geseo. Hwylc wundor is, gif se Ælmihtiga God is unasecgendlic and unbefangenlic, seðe æghwær is eall, and nahwar todæled? We speak of God, mortals of the Immortal, feeble of the Almighty, miserable beings of the Merciful; but who may worthily speak of that which is unspeakable? He is without measure, because he is everywhere. He is without number, for he is ever. He is without weight, for he holds all creatures without toil; and he disposed them all in three things, that is in measure, and in number, and in weight. But know ye that no man can speak fully concerning God, when we cannot even investigate or reckon the creatures which he has created. Who by words can tell the ornaments of heaven? Or who the fruitfulness of earth? Or who shall adequately praise the circuit of all the seasons? Or who all other things, when we cannot even fully comprehend with our sight the bodily things on which we look? Behold thou seest the man before thee, but at the time thou seest his face, thou seest not his back. So also if thou lookest at a cloth, thou canst not see it all together, but turnest it about, that thou mayest see it all. What wonder is it, if the Almighty God is unspeakable and incomprehensible, who is everywhere all, and nowhere divided?
Nu smeað sum undeopðancol man, hu God mæge beón æghwær ætgædere, and nahwar todæled. Beheald þas sunnan, hu heage heo astihð, and hu heo asent hyre leoman geond ealne middangeard, and hu heo onliht ealle ðas eorðan þe mancynn on-eardað. Swa hraðe swa heo up-asprincð on ærne merigen, heo scinð on Hierusalem, and on Romebyrig, and on ðisum earde, and on eallum eardum ætgædere; and hwæðere heo is gesceaft, and gæð be Godes dihte. Hwæt wenst ðu hu miccle swiðor is Godes andweardnys, and his miht, and his neosung æghwær. Him ne wiðstent nan ðing, naðer ne stænen weall ne bryden wáh, swa swa hi wiðstandað þære sunnan. Him is nan ðing digle ne uncuð. Þu gesceawast ðæs mannes neb, and God sceawað his heortan. Godes gast afandað ealra manna heortan; and ða ðe on hine gelyfað and hine lufiað, þa he clænsað and gegladað mid his neosunge, and ðæra ungeleaffulra manna heortan he forbyhð and onscunað. Now some shallow-thinking man will inquire, how God can be everywhere at once, and nowhere divided. Behold this sun, how high he ascends, and how he sends his beams over all the world, and how he enlightens all this earth which mankind inhabit. As soon as he rises up at early morn, he shines on Jerusalem, and on Rome, and on this country, and on all countries at once; and yet he is a creature, and goes by God's direction. How much ampler then is God's presence, and his might, and his visitation everywhere! Him nothing withstands, neither stone wall nor broad barrier, as they withstand the sun. To him nothing is hidden or unknown. Thou seest a man's face, but God seeth his heart. The spirit of God tries the hearts of all men; and those who believe in him and love him he purifies and gladdens with his visitation, and the hearts of unbelieving men he passes by and shuns.
Wite eac gehwá, þæt ælc man hæfð þreo ðing on him sylfum untodæledlice and togædere wyrcende, swa swa God cwæð, þaþa hé ærest mann gesceop. He cwæð, "Uton gewyrcean mannan to ure gelicnysse." And hé worhte ða Adám to his anlicnysse. On hwilcum dæle hæfð se man Godes anlicnysse on him? On þære sawle, na on ðam lichaman. Þæs mannes sawl hæfð on hire gecynde þære Halgan Þrynnysse anlicnysse; forðan þe heo hæfð on hire ðreo ðing, þæt is gemynd, and andgit, and willa. Þurh þæt gemynd se man geðencð þa ðing ðe he gehyrde, oþþe geseah, oþþe geleornode. Þurh þæt andgit he understént ealle ða ðing ðe he gehyrð oððe gesihð. Of ðam willan cumað geðohtas, and word, and weorc, ægðer ge yfele ge gode. An sawul is, and an líf, and an edwist, seoðe hæfð þas ðreo ðing on hire togædere wyrcende untodæledlice; forði þær þæt gemynd bið þær bið þæt andgit and se willa, and æfre hí beoð togædere. Þeah-hwæðere nis nan ðæra ðreora seo sawul, ac seo sawul þurh þæt gemynd gemanð, þurh þæt andgit heo understent, þurh ðone willan heo wile swa hwæt swa hire licað; and heo is hwæðere án sawl and án líf. Nu hæfð heo forði Godes anlicnysse on hire, forðan ðe heo hæfð þreo ðing on hire untodæledlice wyrcende. Is hwæðere se man án man, and na ðrynnys: God soðlice, Fæder and Sunu and Hálig Gast, þurhwunað on ðrynnysse hada, and on annysse anre godcundnysse. Nis na se man on ðrynnysse wunigende, swa swa God, ac he hæfð hwæðere Godes anlicnysse on his sawle þurh ða ðreo ðing þe we ær cwædon. Let everyone also know that every man has three things in himself indivisible and working together, as God said when he first created man. He said, "Let us make man in our own likeness." And he then made Adam in his own likeness. In which part has man the likeness of God in him? In the soul, not in the body. The soul of man has in its nature a likeness to the Holy Trinity; for it has in it three things, these are memory, and understanding, and will. By the memory a man thinks on the things which he has heard, or seen, or learned. By the understanding he comprehends all the things which he hears or sees. Of the will come thoughts, and words, and works, both evil and good. There is one soul, and one life, and one substance, which has these three things in it working together inseparably; for where memory is there is understanding and will, and they are ever together. Yet is none of these three the soul, but the soul through the memory reminds, through the understanding comprehends, through the will it wills whatsoever it likes; and it is, nevertheless, one soul and one life. It has therefore God's likeness in itself, because it has three things in it inseparably working. Yet is the man one man, and not a trinity: but God, Father and Son and Holy Ghost, exists in a trinity of persons and in the unity of one Godhead. Man exists not in trinity as God, but he has, nevertheless, the likeness of God in his soul, by reason of the three things of which we have before spoken.
Arrius hatte an gedwolman, se flát wið ænne bisceop þe wæs genemned Alexander, wís and riht-gelyfed. Þa cwæð se gedwolman þæt Crist, Godes Sunu, ne mihte na beon his Fæder gelic, ne swa mihtig swa he; and cwæð, þæt se Fæder wære ær se Sunu, and nam bysne be mannum, hu ælc sunu bið gingra þonne se fæder on ðisum life. Þa cwæð se halga bisceop Alexander him togeanes, "God wæs æfre, and æfre wæs his Wisdom of him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Fæder." Þa begeat se gedwola þæs caseres fultum to his gedwylde, and cwæð gemót ongean ðone bisceop, and wolde gebigan eal þæt folc to his gedwyldum. Þa wacode se bisceop ane niht on Godes cyrcan, and clypode to his Drihtne, and ðus cwæð, "Ðu Ælmihtiga God, dém rihtne dóm betwux me and Arrium." Hi comon ða þæs on mergen to ðam gemote. Þa cwæð se gedwola to his geferum, þæt he wolde gán embe his neode forð. Þaða he to gange cóm and he gesǽt, þa gewand him út eall his innewearde æt his setle, and he sæt þær dead. Þa geswutulode God þæt he wæs swa geæmtogod on his innoðe swa swa he wæs ǽr on his geleafan. He wolde dón Crist læssan þonne he is, and his godcundnysse wurðmynt wanian; þa wearð him swa bysmorlic deað geseald swa swa he wel wyrðe wæs. There was a heretic called Arius, who disputed with a bishop who was named Alexander, a wise and orthodox man. The heretic said, that Christ the Son of God could not be equal to his Father, nor so mighty as he; and said, that the Father was before the Son, and took example from men, how every son is younger than his father in this life. Then said the holy bishop Alexander in opposition to him, "God was ever, and ever was his Wisdom of him begotten, and the Wisdom is his Son, as mighty as his Father." Then the heretic got the emperor's support to his heresy, and proclaimed a synod against the bishop, and would bend all the people to his heresies. Then the bishop watched one night in God's church, and cried to his Lord, and thus said, "Thou Almighty God, judge right judgement between me and Arius." On the morrow they came to the synod. The heretic then said to his companions, that he would go forth for his need. When he came to the place and sat, all his entrails came out, while he was sitting, and he sat there dead. Thus God manifested that he was as void in his inside as he had before been in his belief. He would make Christ less than he is, and diminish the dignity of his Godhead; when a death was given him as ignominious as he was well worthy of.
Oðer gedwolman wæs se hatte Sabellius. He cwæð, þæt se Fæder wære, þaþa he wolde, Fæder; and eft, ðaða he wolde, he wære Sunu; and eft, ðaða he wolde, wære Hálig Gast; and wære forði án God. Þa forwearð eac þes gedwola mid his gedwylde. There was another heretic who was called Sabellius. He said, that the Father was, whenever he would, Father; and again, when he would, he was Son; and again, when he would, was Holy Ghost; and was therefore one God. Then this heretic also perished with his heresy.
Nu eft þæt Iudeisce folc ðe Crist ofslogon, swa swa hé sylf wolde and geðafode, secgað þæt hí willað gelyfan on þone Fæder, and na on ðone Sunu ðe hyra magas ofslogon. Heora geleafa is naht, and hi forði losiað. For ure alysednysse Crist geðafode þæt hí hine ofslogon. Hit ne mihte eal mancynn gedón, gif he sylf nolde; ac se Halga Fæder gesceop and geworhte mancyn þurh his Sunu, and he wolde eft þurh ðone ylcan us alysan fram helle-wíte, ðaða we forwyrhte wæron. Buton ælcere ðrowunge he mihte us habban, ac him ðuhte þæt unrihtlic. Ac se deofol forwyrhte hine sylfne, ðaða hé tihte þæt Iudeisce folc to ðæs Hælendes slege, and we wurdon alysede, þurh his unscyldigan deað, fram ðam ecan deaðe. Now again, the Jewish people who slew Christ, as he himself would and permitted, say that they will believe in the Father, and not in the Son whom their forefathers slew. Their belief is naught, and they will therefore perish. For our redemption Christ permitted them to slay him. All mankind could not have done it, if he himself had not willed it; but the Holy Father created and made mankind through his Son, and he would afterwards through the same redeem us from hell-torment, when we were undone. Without any passion he might have had us, but that seemed to him unjust. But the devil undid himself, when he instigated the Jewish people to the slaying of Jesus, and we were redeemed by his innocent death from the eternal death.
We habbað þone geleafan ðe Crist sylf tæhte his apostolum, and hi eallum mancynne; and ðone geleafan God hæfð mid manegum wundrum getrymmed and gefæstnod. Ærest Crist ðurh hine sylfne dumbe and deafe, healte and blinde, wode and hreoflige gehælde, and ða deadan to lífe arærde: syððan, þurh his apostolas and oðre halige men, þas ylcan wundra geworhte. Nu eac on urum timan, gehwær þær halige men hí restað, æt heora deadum banum God wyrcð fela wundra, to ði þæt he wile folces geleafan mid þam wundrum getrymman. Ne wyrcð God na þas wundra æt nanes Iudeisces mannes byrgene, ne æt nanes oðres gedwolan, ac æt riht-gelyfedra manna byrgenum, ða ðe gelyfdon on ða Halgan Ðrynnysse, and on soð Annysse anre Godcundnysse. We have the belief that Christ himself taught to his apostles, and they to all mankind; and that belief God has confirmed and established by many miracles. First Christ by himself healed dumb and deaf, halt and blind, mad and leprous, and raised the dead to life: after, by his apostles and other holy men, he wrought the same miracles. Now also in our time, everywhere where holy men rest, at their dead bones God works many miracles, because he will with those miracles confirm people's faith. God works not these miracles at any Jewish man's sepulchre, nor at any other heretic's, but at the sepulchres of orthodox men, who believed in the Holy Trinity, and in the true Unity of one Godhead.
Wite gehwá eac, þæt nan man ne mot beon tuwa gefullod; ac gif se man æfter his fulluhte aslide, we gelyfað þæt he mæge beon gehealden, gif he his synna mid wope behreowsiað, and be lareowa tæcunge hí gebet. We sceolon gelyfan þæt ælces mannes sawul bið þurh God gesceapen, ac hwæðere heo ne bið na of Godes agenum gecynde. Þæs mannes lichaman antimber bið of ðam fæder and of ðære meder, ac God gescypð þone lichaman of ðam antimbre, and asent on þone lichaman sawle. Ne bið seo sawl nahwar wunigende ǽror, ac God hí gescypð þærrihte, and beset on ðone lichaman, and læt hí habban agenne cyre, swa heo syngige swa heo synna forbuge. Þeah-hwæðere heo behófað æfre Godes fultumes, þæt heo mæge synna forbugan, and eft to hyre Scyppende gecuman þurh gode geearnunga; forðon ðe nan man ne deð butan Gode nan ðing to góde. Let everyone know also, that no man may be twice baptized; but if a man err after his baptism, we believe that he may be saved, if with weeping he repent of his sins, and, according to the teaching of his instructors, atone for them. We are to believe that the soul of every man is created by God, but yet it is not of God's own nature. The matter of a man's body is from the father and from the mother, but God creates the body from the matter, and sends a soul into the body. The soul is nowhere existing previously, but God creates it forthwith, and sets it in the body, and lets it have its own election, whether it shall sin, whether it shall eschew sins. Nevertheless it ever needs God's support, that it may eschew sins, and again come to its Creator through good deserts; for no man doeth anything good without God.
Eac we sceolon gelyfan þæt ælc lichama ðe sawle underfeng sceal arisan on domes dæge mid þam ylcum lichaman þe he nu hæfð, and sceal onfón edlean ealra his dæda: þonne habbað ða gódan ece líf mid Gode, and he sylð þa méde ælcum be his geearnungum. Þa synfullan beoð on helle-wite á ðrowigende, and heora wite bið eac gemetegod ælcum be his ge-earnungum. Uton forði geearnian þæt ece líf mid Gode þurh ðisne geleafan, and ðurh gode geearnunga, seðe þurhwunað on Ðrynnysse án Ælmihtig God áá on ecnysse. Amen. We are also to believe that every body which has received a soul shall arise at doomsday with the same body that he now has, and shall receive the reward of all his deeds: then will the good have eternal life with God, and he will give a meed to everyone according to his deserts. The sinful will be ever suffering in hell-torment, and their torment will also be measured to everyone according to his deserts. Let us therefore merit eternal life with God through this faith, and through good deserts, who existeth in Trinity One Almighty God ever to eternity. Amen.
SERMO IN ASCENSIONE DOMINI. SERMON ON THE LORD'S ASCENSION.
Primum quidem sermonem feci: et reliqua. Primum quidem sermonem feci: et reliqua.
Lucas se Godspellere ús manode on ðisre pistol-rædinge, þus cweðende, "Se Hælend, middangeardes Alysend, æteowde hine sylfne cucenne his gingrum, æfter his þrowunge and his æriste, on manegum ðrafungum, geond feowertig daga, and him to spræc ymbe Godes rice, samod mid him reordigende: and bebead him þæt hi of ðære byrig Hierusalem ne gewiton, ac þæt hi ðær anbidedon his Fæder behátes, he cwæð, þe ge of minum muðe gehyrdon. Forðan ðe Iohannes se Fulluhtere gefullode on wætere, and ge beoð gefullode on ðam Halgan Gaste nu æfter feawum dagum. Eornostlice seo gegaderung his leorning-cnihta cwæð ða ánmodlice, Drihten leof, wilt ðu nu gesettan ende þysre worulde? He him andwyrde, Nis na eow to gewitenne ða tíd oððe ða hand-hwile þe min Fæder gesette þurh his mihte: ac ge underfoð þæs Halgan Gastes mihte, and ge beoð mine gewitan on Iudea lande, and on eallum middangearde, oð þæt endenexte land. And hé lædde hí ða út of ðære byrig up to anre dune ðe is gecweden mons Oliueti, and hi gebletsode up-ahafenum handum. Þa mid þære bletsunge ferde hé to heofonum, him on locigendum; and þæt heofonlice wolcn leat wið his, and hine genam fram heora gesihðum." Luke the Evangelist has informed us in this epistolary reading, thus saying, "Jesus, the Redeemer of the world, showed himself living to his disciples, after his passion and his resurrection, by many reproofs, for forty days, and spake to them concerning the kingdom of God, eating and drinking together with them: and commanded them that they should not depart from the city of Jerusalem, but that they should await there the promise of his Father which (he said) ye have heard from my mouth. For John the Baptist baptized with water, and ye shall be baptized with the Holy Ghost now after a few days. The assembly of his disciples therefore said unanimously, Beloved Lord, wilt thou now put an end to this world? He answered them, It is not for you to know the time or the moment which my Father hath appointed through his might: but ye shall receive the might of the Holy Ghost, and ye shall be my witnesses in Judea, and in all the world, unto the uttermost land. And he led them then out of the city up to a hill which is called the mount of Olives, and blessed them with uplifted hands. Then after that blessing he went to heaven, they looking on; and a heavenly cloud descended towards him, and took him from their sight."
"Ðaða hi up to heofonum starigende stodon, ða gesawon hi ðær twegen englas on hwitum gerelan, þus cweðende, Ge Galileisce weras, hwi stande ge ðus starigende wið heofenas weard? Se Hælend, þe is nu genumen of eowrum gesihðum to heofonum, swa he cymð eft swa swa ge gesawon þæt he to heofonum astáh. Hi ða gecyrdon to ðære byrig Hierusalem mid micelre blisse, and astigon upp on ane upfleringe, and þær wunedon oð Pentecosten on gebedum and on Godes herungum, oðþæt se Halga Gast him to com, swa swa se æðela Cyning him ær behét." "While they stood gazing up to heaven, they saw there two angels in white garments, thus saying, Ye Galilean men, why stand ye thus gazing towards heaven? Jesus, who is now taken from your sight to heaven, shall so come again as ye have seen that he ascended to heaven. They then returned to the city of Jerusalem with great joy, and went up on an upper flooring, and there stayed till Pentecost in prayers and in praises of God, until the Holy Ghost came to them, as the noble King had before promised them."
"On ðyssere geferrædene wæron Petrus and Iohannes, Iacob and Andreas, Philippus and Thomas, Bartholomeus and Matheus, se oðer Iacob and Simon, se oðer Iudas and Maria þæs Hælendes modor, and gehwilce oðre, ægðer ge weras ge wíf. Eal seo menigu wæs an hund manna and twentig, anmodlice on gebedum wunigende." "In this fellowship were Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, the other James and Simon, the other Judas and Mary the mother of Jesus, and several others, both men and women. The whole multitude was an hundred and twenty persons, unanimously continuing in prayers."
Se Hælend tæhte ða halgan lare his leorning-cnihtum ær his ðrowunge, and æfter his æriste he wæs wunigende betwux him þas feowertig daga, fram ðære halgan Easter-tide oð þisne dægðerlican dæg, and on manegum wisum ðrafode and afandode his gingran, and ge-edlæhte þæt þæt he ær tæhte, to fulre lare and rihtum geleafan. He gereordode hine æfter his æriste, na forði þæt he syððan eorðlices bigleofan behófode, ac to ði þæt he geswutelode his soðan lichaman. He æt þurh mihte, na for neode. Swa swa fyr fornimð wæteres dropan, swa fornam Cristes godcundlice miht ðone geðigedan mete. Soðlice æfter ðam gemænelicum æriste ne behófiað ure lichaman nanre strangunge eorðlicra metta, ac se Hælend us deð ealle ure neoda mid heofenlicum ðingum, and we beoð mid wuldre gewelgode, and mihtige to gefremmenne swa hwæt swa us licað, and we beoð ful swyfte to farenne geond ealle wídgylnyssa Godes rices. Jesus taught the holy lore to his disciples before his passion, and after his resurrection he was continuing among them these forty days, from the holy Easter-tide until this present day, and in many ways reproved and tried his disciples, and repeated that which he had before taught, for the perfection of doctrine and right faith. He ate and drank after his resurrection, not because he then had need of earthly food, but because he would manifest his true body. He ate through power, not for need. As fire consumes drops of water, so did the divine power of Christ consume the received meat. Verily after the universal resurrection our bodies will require no strengthening of earthly meats, for Jesus will supply all our needs with heavenly things, and we shall be enriched with glory, and mighty to execute whatsoever is pleasing to us, and we shall be full swift to go through all the immensities of the kingdom of God.
He behét his gingrum nu and gelome þæt he wolde him sendan þone Halgan Gast, and þus cwæð, "Þonne he cymð he eow tiht and gewissað to eallum ðam ðingum ðe ic eow sæde." Þa com se Halga Gast on fyres hiwe to ðam halgum hyrede on þam endleoftan dæge Cristes upstiges, and hi ealle onælde mid úndergendlicum fyre, and hí wurdon afyllede mid þære heofonlican láre, and cuðon ealle woruldlice gereord, and bodedon unforhtlice geleafan and fulluht ricum and reðum. He promised to his disciples then and frequently that he would send to them the Holy Ghost, and thus said, "When he comes he will stimulate and direct you to all the things which I have said unto you." Then came the Holy Ghost in semblance of fire to the holy company on the eleventh day after Christ's ascension, and inflamed them all with innoxious fire, and they were filled with heavenly lore, and knew all worldly tongues, and fearlessly preached faith and baptism to the powerful and cruel.
Se halga heap befrán Crist, hwæðer he wolde on ðam timan þisne middangeard geendian. He ða cwæð him to andsware, "Nis na eower mǽð to witenne þone timan, þe min Fæder þurh his mihte gesette." He cwæð eac on oðre stowe, "Nát nán man ðone dæg ne ðone timan ðysre worulde geendunge, ne englas, ne nan halga, buton Gode anum." Þeah-hwæðere, be ðam tacnum þe Crist sæde, we geseoð þæt seo geendung is swiðe gehende, þeah ðe heo us uncuð sy. The holy company asked Christ, whether he would at that time put an end to this world. He said to them in answer, "It is not for you to know the time which my Father hath through his power appointed." He said also in another place, "No man knoweth the day or the time of the ending of this world, nor the angels, nor any saint, save God only." Yet by the tokens which Christ mentioned, we see that the ending is very near at hand, though it be unknown to us.
Þa apostoli wæron gewitan Cristes weorca, forðan ðe hí bodedon his ðrowunge, and his ærist, and upstige, ærst Iudeiscre ðeode, and syððan becom heora stemn to ælcum lande, and heora word to gemærum ealles ymbhwyrftes; forðan ðe hí awriton Cristes wundra, and ða bec þurhwuniað on cristenre ðeode, ægðer ge ðær þær ða apostoli lichamlice bodedon, ge þær ðær hí na ne becomon. The apostles were witnesses of Christ's works, for they preached his passion, and his resurrection, and ascension, first to the Jewish people, and afterwards their voice came to every land, and their words to the boundaries of the whole globe; for they recorded the miracles of Christ, and the books exist among christian people, both where the apostles bodily preached, and where they did not come.
Ealle gesceafta ðeniað heora Scyppende. Þaþa Crist acenned wæs, þa sende seo heofen niwne steorran, ðe bodade Godes acennednysse. Eft, ðaða he to heofonum astah, þa abeah þæt heofonlice wolcn wið his, and hine underfeng: na þæt þæt wolcn hine ferede, forðan ðe he hylt heofona ðrymsetl, ac he siðode mid þam wolcne of manna gesihðum. Þær wæron ða gesewene twegen englas on hwitum gyrelum. Eac swilce on his acennednysse wæron englas gesewene; ac þæt halige godspel ne ascyrde hu hi gefreatwode wæron; forðan ðe God com to us swiðe eadmod. On his upstige wæron gesewene englas mid hwitum gyrlum geglengede. Bliss is getacnod on hwitum reafe, forðon ðe Crist ferde heonon mid micelre blisse and mid micclum ðrymme. On his acennednysse wæs geðuht swilce seo Godcundnys wære geeadmet, and on his upstige wæs seo menniscnys ahafen and gemærsod. Mid his upstige is adylegod þæt cyrographum ure geniðerunge, and se cwyde ure brosnunge is awend. All creatures serve their Creator. When Christ was born, heaven sent forth a new star, which announced the birth of God. Again, when he ascended to heaven, the heavenly cloud bowed down towards him, and received him: not that the cloud bare him, for he holds the throne of heaven, but he passed with the cloud from the sight of men. There were seen two angels in white garments. In like manner at his birth angels were seen; but the holy gospel has not explained how they were adorned; for God came to us very humble. At his ascension were seen angels adorned with white garments. Joy is betokened by white garments, for Christ departed hence with great joy and with great majesty. At his birth it seemed as though the Godhead were humbled, and at his ascension humanity was exalted and magnified. With his ascension is annulled the writ of our condemnation, and the sentence of our destruction is abrogated.
Þaða Adam agylt hæfde, þa cwæð se Ælmihtiga Wealdend him to, "Þu eart eorðe, and þu gewenst to eorðan. Ðu eart dust, and þu gewenst to duste." Nu to-dæg þæt ylce gecynd ferde unbrosnigendlic into heofenan rice. Þa twegen englas sædon þæt Crist cymð swa swa he uppferde, forðan ðe he bið gesewen on ðam micclum dome on menniscum hiwe, þæt his slagan hine magon oncnawan, þe hine ær to deaðe gedydon, and eac ða ðe his lare forsawon, þæt hi ðonne rihtlice onfón þæt ece wite mid deofle. Þæt halige gewrit cwyð, "Tollatur impius ne uideat gloriam Dei:" "Sy ðam arleasan ætbroden seo gesihð Godes wuldres." Ne geseoð þa arleasan Cristes wuldor, ðe hine ær on life forsawon, ac hi geseoð þonne egefulne þone ðe hi eadmodne forhygedon. When Adam had sinned, the Almighty Ruler said to him, "Thou art earth, and thou shalt to earth return. Thou art dust, and thou shalt return to dust." Now to-day that same nature went incorruptible into the kingdom of heaven. The two angels said that Christ would come as he ascended, because at the great doom he will be seen in human form, that his slayers may recognize him whom they formerly put to death, and also that those who despised his precepts may then justly receive eternal punishment with the devil. Holy writ says, "Tollatur impius ne videat gloriam Dei:" "Be the sight of God's glory taken away from the impious." The impious will not see the glory of Christ, whom they had before despised in life, but they will then see him awful whom humble they had contemned.
Recumbentibus undecim discipulis: et reliqua. We habbað nu geræd Lucas gesetnysse embe Cristes upstige; nu wende we ure smeagunge to ðam oðrum godspellere Marcum, þe cwæð on ðisum dægðerlicum godspelle, þæt se Hælend æteowde hine sylfne his apostolum and cidde him, forðan ðe hi noldon æt fruman gelyfan his æristes of deaðe, ðaða hit him gecydd wæs. Þa cwæð se Wealdend to his gingrum, "Farað geond ealne middangeard, and bodiað godspel eallum gesceafte: seðe gelyfð and bið gefullod, se bið gehealden; se ðe ne gelyfð, he bið genyðerod. Ðas tacnu fyligað þam mannum þe gelyfað," etc. Þis godspel is nu anfealdlice gesǽd, ac we willað nu, æfter Gregories trahtnunge, þa digelnysse eow onwreón. Recumbentibus undecim discipulis: et reliqua. We have now read the narrative of Luke concerning Christ's ascension; we will now turn our consideration to the other evangelist Mark, who said in the present day's gospel, that Jesus appeared to his apostles, and chid them, because they would not at first believe his resurrection from death, when it was announced to them. Then said the Lord to his disciples, "Go over all the world, and preach the gospel to every creature: he who believeth and is baptized shall be saved; he who believeth not shall be damned. These signs shall follow those men who believe," etc. This gospel is here now simply said, but we will now unfold its mysteries to you, according to the exposition of Gregory.
Ðæra apostola tweonung be Cristes æriste næs na swa swiðe heora ungeleaffulnys, ac wæs ure trumnys. Læs us fremodon þa ðe hraðe gelyfdon, ðonne ða þe twynigende wæron; forðan ðe hi sceawedon and grapodon ða dolhswaðu Cristes wunda, and swa adræfdon ealle twynunga fram ure heortan. Þa ðreade se Hælend his leorning-cnihta twynunge, ðaða hé lichamlice hí forlætan wolde, to ði þæt hí gemyndige wæron ðæra worda þe hé on his siðe him sæde. He cwæð þa, "Farað geond ealne middangeard, and bodiað godspel eallum gesceafte." Godspel is us to gehyrenne, and ðearle lufigendlic, þæt we moton forbugan helle-wite and ða hreowlican tintrega þurh ðæs Hælendes menniscnysse, and becuman to engla werode þurh his eadmodnysse. He cwæð, "Bodiað eallum gesceafte:" ac mid þam naman is se mann ána getacnod. Stanas sind gesceafta, ac hí nabbað nan líf, ne hí ne gefredað. Gærs and treowa lybbað butan felnysse; hí ne lybbað na ðurh sawle, ac ðurh heora grennysse. Nytenu lybbað and habbað felnysse, butan gesceade: hí nabbað nan gescead, forðan ðe hí sind sawullease. Englas lybbað, and gefredað, and tosceadað. Nu hæfð se mann ealra gesceafta sum ðing. Him is gemæne mid stanum, þæt he beo wunigende; him is gemæne mid treowum, þæt he lybbe; mid nytenum, þæt he gefrede; mid englum, þæt he understande. Nu is se mann gecweden 'eall gesceaft,' forðan ðe he hæfð sum ðing gemæne mid eallum gesceafte. Þæt godspel bið gebodad eallum gesceafte, þonne hit bið ðam menn anum gebodad, forðan ðe ealle eorðlice þing sind gesceapene for ðam men anum, and hí ealle habbað sume gelicnysse to ðam men, swa swa we ær sædon. The apostles' doubt as to the resurrection of Christ was not so much their lack of faith, but was our confirmation. Less have benefited us those who quickly believed than those who were doubting; for they beheld and touched the scars of Christ's wounds, and so drove out all doubts from our hearts. Jesus then reproved his disciples for their doubt, when he would bodily leave them, that they might be mindful of the words which he said to them on his way. He said, "Go over all the world, and preach the gospel to every creature." The gospel is for us to hear and exceedingly loving, that we may avoid hell-torment and cruel tortures through the incarnation of Jesus, and come to the host of angels through his humility. He said, "Preach to every creature:" but by that name is man alone betokened. Stones are creatures, but they have no life, nor have they sense. Grass and trees live without feeling; they live not by a soul, but by their greenness. Beasts live and have feeling without reason; they have no reason, because they are soulless. Angels live, and have sense, and use reason. Now man has something of all creatures. He has in common with the stones, that he is existing; he has in common with the trees, that he lives; with the beasts, that he has sense; with angels, that he understands. Man is therefore called 'every creature,' because he has something in common with every creature. The gospel is preached to every creature, when it is preached to man alone; for all earthly things are created for man alone, and they all have some likeness to man, as we before said.
"Se ðe gelyfð, and bið gefullod, he bið gehealden; and se ðe ne gelyfð, he bið geniðerod." Se geleafa bið soð seðe ne wiðcwyð mid þweorum ðeawum þæt þæt he gelyfð; be ðam cwæð Iohannes se apostol, "Se ðe cwyð þæt he God cunne, and his beboda ne hylt, he is leas." Eft cwyð se apostol Iacobus, "Se geleafa ðe bið butan godum weorcum, se bið dead." Eft he cwæð, "Hwæt fremað þe þæt ðu hæbbe geleafan, gif ðu næfst ða godan weorc? Ne mæg se geleafa ðe gehealdan butan ðam weorcum. Deoflu gelyfað, ac hí forhtiað." Þa deoflu gesawon Crist on ðisum life on ðære menniscnysse, ac hi feollon to his fotum, and hrymdon, and cwædon, "Þu eart Godes Sunu, forði ðu come þæt ðu woldest us fordón." Se man ðe nele gelyfan on God, ne nænne Godes ege næfð, he bið wyrsa þonne deofol. Se ðe gelyfð, and hæfð ege, and nele ðeah-hwæðere gód wyrcan, se bið þonne deoflum gelic. "He who believeth, and is baptized, shall be saved; and he who believeth not shall be damned." That faith is true which gainsays not by wicked practices that which it believes; of which spake John the apostle; "He who saith that he knoweth God, and holdeth not his commandments, is a liar." Again, the apostle James says, "The faith which is without good works is dead." Again, he said, "What profiteth it thee that thou have faith, if thou hast not good works? Faith cannot save thee without works. The devils believe, but they tremble." The devils saw Christ in this life, in his human state, but they fell at his feet, and cried, and said, "Thou art the Son of God, therefore thou art come that thou mightest fordo us." The man who will not believe in God, nor has any awe of God, is worse than a devil. He who believes, and has awe, and, nevertheless, will not do good, is like unto a devil.
In quodam tractu, qui estimatur Sci Hilarii fuisse, sic inuenimus scriptum, sicut Anglice hic interpretauimus, et ad testimonium ipsam Latinitatem posuimus: "Demones credunt et contremescunt; qui autem non credit, et non contremescit demonibus deterior est: qui autem credit, et contremescit, et ueritatem operibus non agit demonibus similis est." Se ðe rihtlice gelyfð, and rihtlice his lif leofað, and mid Godes ege gód weorc begæð oð ende his lifes, se bið gehealden, and he hæfð ece líf mid Gode, and mid eallum his halgum. Drihten cwæð, þa ðe gelyfað, him fyligað þas tacnu, "On minum naman hí adræfað deoflu; hí sprecað mid niwum gereordum; hí afyrsiað næddran; and ðeah ðe hí unlybban drincan, hit him ne derað; hí settað heora handa ofer adlige men, and him bið tela." In quodam tractu, qui æstimatur Sancti Hilarii fuisse, sic invenimus scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam Latinitatem posuimus: "Dæmones credunt et contremescunt; qui autem non credit, et non contremescit dæmonibus deterior est: qui autem credit, et contremescit, et veritatem operibus non agit, dæmonibus similis est." He who rightly believes, and rightly lives his life, and with awe of God practises good works to the end of his life, shall be saved, and shall have everlasting life with God, and with all his saints. The Lord said, these signs shall follow those who believe in him, "In my name they shall cast out devils; they shall speak with new tongues; they shall drive away serpents; and though they drink any deadly thing, it shall not hurt them; they shall set their hands over sick men, and it shall be well with them."
Þas wundra wæron nyd-behefe on anginne cristendomes, forðan ðurh ða tacna wearð þæt hæðene folc gebiged to geleafan. Se man ðe plantað treowa oððe wyrta, swa lange he hí wæterað oðþæt hí beoð ciðfæste; syððan hí growende beoð he geswycð þære wæterunge: swa eac se Ælmihtiga God, swa lange he æteowde his wundra ðam hæðenum folce, oðþæt hí geleaffulle wæron: syððan se geleafa sprang geond ealne middangeard, siððan geswicon ða wundra. Ac ðeah-hwæðere Godes gelaðung wyrcð gyt dæghwamlice þa ylcan wundra gastlice þe ða apostoli ða worhton lichamlice. Þonne se preost cristnað þæt cild, þonne adræfð he ðone deofol of ðam cilde; forðan ðe ælc hæðen man bið deofles, ac þurh þæt halige fulluht he bið Godes, gif he hit gehylt. Se ðe forlæt bysmorlice spellunga, and talu, and derigendlice gaffetunga, and gebysegað his muð mid Godes herungum and gebedum, he sprecð þonne mid niwum gereordum. Se ðe ungeradum oððe ungeðyldigum styrð, and þa biternysse his heortan gestilð, he afyrsað þa næddran, forðan ðe he adwæscð þa yfelnyssa his modes. Se ðe bið forspanen to forligre, and ðeah-hwæðere ne bið gebiged to ðære fremminge, he drincð unlybban, ac hit him ne derað, gif he mid gebédum to Gode flihð. Gif hwa bið geuntrumod on his anginne, and asolcen fram godre drohtnunge, gif hine hwa ðonne mid tihtinge and gebisnungum godra weorca getrymð and arærð, þonne bið hit swilce he sette his handa ofer untrumne and hine gehæle. These wonders were needful at the beginning of christianity, for by these signs was the heathen folk inclined to faith. The man who plants trees or herbs, waters them so long until they have taken root; when they are growing he ceases from watering: so also the Almighty God so long showed his miracles to the heathen folk, until they were believing: when faith had sprung up over all the world, then miracles ceased. But, nevertheless, God's church still works daily the same miracles spiritually which the apostles then wrought bodily. When the priest christens the child, then casts he out the devil from that child; for every heathen man is the devil's, but through the holy baptism he is God's, if he observe it. He who forsakes opprobrious speeches and calumnies, and injurious scoffings, and busies his mouth with the praises of God and with prayers, speaks then in new tongues. He who corrects thoughtlessness or impatience, and stills the bitterness of his heart, drives away serpents, for he extinguishes the evilnesses of his mind. He who is allured to fornication, but yet is not induced to its accomplishment, drinks a deadly drink, but it shall not hurt him, if with prayers he flees to God. If any-one be weakened in his purpose, and slothful for good living, then if any-one, with exhortation and examples of good works, strengthen and raise him up, it will be as though he set his hand over the sick and heal him.
Þa gastlican wundra sind maran þonne þa lichamlican wæron, forðan ðe ðas wundra gehælað þæs mannes sawle, ðe is ece, and ða ærran tacna gehældon þone deadlican lichaman. Þa ærran wundra worhton ægðer ge góde men ge yfele. Yfel wæs Iudas, ðe Crist belæwde, þeah he worhte wundra æror ðurh Godes naman. Be swylcum mannum cwæð Crist on oðre stowe, "Ic secge eow, manega cweðað to me on ðam micclan dæge, Drihten, Drihten, la hú ne witegode we on ðinum naman, and we adræfdon deoflo of wodum mannum, and we micele mihta on þinum naman gefremedon? Þonne andette ic him, Ne can ic eow: gewitað fram me, ge unrihtwise wyrhtan." Mine gebroðru, ne lufige ge ða wundra þe magon beon gemæne godum and yfelum, ac lufiað þa tacna þe sind sinderlice godra manna, þæt synd soðre lufe and arfæstnysse tacna. Næfð se yfela ða soðan lufe, ne se góda nys hyre bedæled. Þas tacna sind digle and unpleolice, and hí habbað swa miccle maran edlean æt Gode, swa micclum swa heora wuldor is læsse mid mannum. Se Wealdenda Drihten, æfter ðisum wordum, wæs genumen to heofonum, and sitt on ða swiðran hand his Fæder. The spiritual miracles are greater than the bodily ones were, for these miracles heal a man's soul, which is eternal, but the former signs healed the mortal body. The former miracles were wrought both by good men and by evil. Judas, who betrayed Christ, was evil, though he had previously wrought miracles in the name of God. Of such men Christ in another place said, "I say unto you, many will say to me on that great day, Lord, Lord, lo! have we not prophesied in thy name, and have driven devils out of mad men, and have performed great miracles in thy name? Then will I profess to them, I know you not: depart from me, ye unrighteous doers." My brothers, love not those miracles which may be common to the good and to the evil, but love those signs which are exclusively good men's, which are the signs of true love and of piety. The evil has not true love, nor is the good devoid of it. These signs are mysterious and not perilous, and they have so much the greater reward with God as their glory is less with men. The Omnipotent Lord, after these words, was taken to heaven, and sits on the right hand of his Father.
We rædað on ðære ealdan ǽ, þæt twegen Godes men, Enoh and Helias, wæron ahafene to heofonum butan deaðe: ac hí elciað ongean ðone deað, and mid ealle ne forfleoð. Hí sind genumene to lyftenre heofenan na to rodorlicere, and drohtniað on sumum diglan earde mid micelre strencðe lichaman and sawle, oðþæt hi eft ongean cyrron, on ende þisre worulde, togeanes Antecriste, and deaðes onfoð. Ure Ælmihtiga Alysend ne elcode na ongean þone deað, ac he hine oferswiðde mid his æriste, and geswutulode his wuldor þurh his upstige to ðam yfemystan þrymsetle. We read in the old law, that two men of God, Enoch and Elijah, were lifted up to heaven without death: but they await death, and will by no means escape from it. They are taken to the aërial heaven, not to the ethereal, and continue in some secret dwelling-place with great strength of body and soul, until they shall return again, at the end of this world, against Antichrist, and shall receive death. Our Almighty Redeemer waited not for death, but he overcame it with his resurrection, and manifested his glory by his ascension to the highest throne.
We rædað be ðam witegan Heliam, þæt englas hine feredon on heofonlicum cræte, forðan ðe seo untrumnys his gecyndes behofode sumes byrðres. Ure Alysend Crist næs geferod mid cræte ne ðurh engla fultum; forðan se ðe ealle ðing geworhte, he wæs geferod mid his agenre mihte ofer ealle gesceafta. Se ærra man Enoh wæs geferod to lyftenre heofonan, and Helias wæs mid cræte up-awegen; ac se Ælmihtiga Hælend næs gefered ne awegen, ac he ðurhferde ða roderlican heofonan þurh his agene mihte. We read of the prophet Elijah, that angels conveyed him in a heavenly chariot, because the infirmity of his nature required some supporter. Our Redeemer Christ was not conveyed in a chariot nor by angels' help; for he who wrought all things was borne by his own might over all creatures. The first-mentioned man, Enoch, was conveyed to the aërial heaven, and Elijah was borne up in a chariot; but the Almighty Saviour was not conveyed nor borne, but he passed through the ethereal heaven by his own might.
Us is to smeagenne hu seo clænnys wæs ðeonde geond þa geferedan ðenas, and þurh ðone astigendan Hælend. Enoh wæs geferod, seðe wæs mid hæmede gestryned, and mid hæmede wæs strynende. Helias wæs on cræte geferod, seðe wæs þurh hæmed gestryned, ac he ne strynde þurh hæmed, forðan ðe he wunade on his life butan wife. Se Hælend astah to heofonum, seðe næs mid hæmede gestryned, ne he sylf strynende næs; forðan ðe he is ord and anginn ealra clænnyssa, and him is seo clænnys swiðe lufigendlic mægen, þæt he geswutulode ðaða he geceas him mæden-mann to meder. And eall se halga heap ðe him fyligde wæs on clænnysse wunigende, swa swa he cwæð sumum godspelle, "Se ðe to me cymð, ne mæg he beon min leorning-cniht, buton he his wif hatige." We have to consider how chastity was cherished by the ministers who were thus conveyed, and by the ascending Jesus. Enoch was conveyed, who was begotten by coition, and who begot by coition. Elijah was conveyed in a chariot, who was begotten by coition, but he begot not by coition, for he continued during his life without a wife. Jesus ascended to heaven, who was not begotten by coition, nor did he himself beget; for he is the origin and beginning of all chastities, and to him chastity is a very amiable virtue, which he manifested when he chose him a maiden for mother. And all the holy company which followed him was living in chastity, as he says in one of his gospels, "He who comes to me, may not be my disciple, unless he hate his wife."
Se godspellere Marcus awrát on ðisum godspelle, þæt ure Drihten, æfter his upstige, sæte on his Fæder swiðran hand; and se forma martyr Stephanus cwæð, þæt he gesawe heofonas opene, and ðone Hælend standan on his Fæder swiðran. Nu cwyð se trahtnere, "Þæt rihtlice is gecweden, þæt he sæte æfter his upstige, forðan ðe deman gedafnað setl." Crist is se soða dema, þe demð and toscæt ealle ðing, nu and eac on ðam endenextan dæge. Se martyr hine geseah standan, forðan ðe hé wæs his gefylsta on ðære ðrowunge his martyrdomes, and ðurh his gife he wæs gebyld ongean ða reðan ehteras, ðe hine wælhreowlice stændon. The evangelist Mark wrote in this gospel, that our Lord, after his ascension, sat on the right hand of his Father; and the first martyr, Stephen, said that he saw the heavens open, and Jesus standing on his Father's right. Now says the expounder, "That is rightly said, that he sat after his ascension, because a seat is befitting a judge." Christ is the true Judge, who will judge and decide all things, now, and also on the last day. The martyr saw him standing, for he was his supporter in the suffering of his martyrdom, and through his grace he was rendered bold against the fierce persecutors, who cruelly stoned him.
Se ende is ðises godspelles, Þæt Cristes apostoli "ferdon and bodedon gehwær, Drihtne samod wyrcendum, and ða spræce getrymmendum mid æfterfyligendum tacnum." Þa apostoli, þæt sind Godes bydelas, toferdon geond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on hæðenum folce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus on Ethiopia, and swa heora gehwilc on his dæle, and Godes miht him wæs mid, to gefremminge heora bodunga and ungerimra tacna; forðan ðe Crist cwæð, "Ne mage ge nán ðing dón butan me." Eft he cwæð, "Ic beo mid eow eallum dagum, oð þisre worulde geendunge," seðe lyfað and rixað mid þam Ælmihtigan Fæder and ðam Halgum Gaste á on ecnysse. Amen. The end of this gospel is, that Christ's apostles "went and preached everywhere, the Lord working with them, and confirming the word with signs following." The apostles, that is, God's preachers, went over all the world. Peter preached in Judea, Paul among the heathen folk, Andrew in Scythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so each of them in his part, and the might of God was with them, for the efficacy of their preaching and of numberless signs; for Christ said, "Ye can do nothing without me." Again he said, "I will be with you on all days, until the ending of this world," who liveth and reigneth with the Almighty Father and the Holy Ghost ever to eternity. Amen.

Primum quidem sermonem feci: et reliqua.

Primum quidem sermonem feci: et reliqua.

IN DIE SCO PENTECOSTEN. FOR THE HOLY DAY OF PENTECOST.
Fram ðam halgan easterlican dæge sind getealde fiftig daga to þysum dæge, and þes dæg is geháten Pentecostes, þæt is, se fifteogoða dæg ðære easterlican tide. Þes dæg wæs on ðære ealdan ǽ gesett and gehalgod. God bebead Moyse, on Egypta-lande, þæt hé and eall Israhela folc sceoldon offrian æt ælcum híwisce Gode an lamb anes geares, and mearcian mid þam blode rode-tacn on heora gedyrum and oferslegum, ða on ðære nihte ferde Godes engel, and acwealde on ælcum huse ðæs Egyptiscan folces þæt frumcennyde cild and þæt leofoste. And Israhela folc ferde on ðære ylcan nihte of ðam leodscipe, and God hí lædde ofer ða Readan sǽ mid drium fotum. Þa tengde se Pharao æfter mid mycelre fyrde. Ðaða he com on middan ðære sǽ, þa wæs þæt Godes folc up-agán, and God ða besencte ðone Pharao and eal his werod. Ða bebead God Moyse and þam folce þæt hí heoldon ða tid mid micelre arwurðnysse, on ælces geares ymbrene. Þa wæs seo tid þam folce geset to Easter-tide, forðan ðe God hí hredde wið heora fynd, and heora ehteras fordyde. Þa þæs ymbe fiftig daga sette God þam folce ǽ, and wæs gesewen Godes wuldor upp on anre dune þe is geháten Synáy. Þær com micel leoht, and egeslic sweg, and blawende byman. Þa clypode God þone Moysen him to, and he wæs mid Gode feowertig daga, and awrát ða ealdan ǽ be Godes dihte. Þa wæs se dæg Pentecostes geháten on ðære Ealdan Gesetnysse. From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. God commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to God, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night God's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people of Israel went on the same night from the nation, and God led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of God were gone up, and God then sank Pharaoh and all his host. God then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because God had saved them from their foes, and destroyed their persecutors. Then fifty days after this God appointed a law for the people, and the glory of God was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets. Then God called Moses to him, and he was with God forty days, and wrote down the old law by God's direction. Then was the day called Pentecost in the Old Testament.
Þæt geoffrode lámb getacnode Cristes slege, seðe unscæððig wæs his Fæder geoffrod for ure alysednysse. Nu is his ðrowung and his ærist ure Easter-tíd, forðan ðe he us alysde fram deofles þeowdome, and ure ehteras beoð besencte þurh þæt halige fulluht, swa swa wæs Pharao mid his leode on ðære Readan sǽ. Þas fiftig daga fram ðam easterlican dæge sind ealle gehalgode to anre mærsunge, and þes dægðerlica dæg is ure Pentecostes, þæt is, se fifteogoða dæg fram ðam Easter-dæge. On ðam ealdan Pentecosten sette God ǽ ðam Israhela folce, and on ðisum dæge com se Halga Gast on fyres hiwe to Godes hirede; forði ealswa þæt lamb getacnode Cristes ðrowunge, swa eac seo ealde ǽ getacnode godspel-bodunge under Godes gife. Þreo tida sind on ðysre worulde: án is seo ðe wæs butan ǽ; oðer is seo ðe wæs under ǽ; seo ðridde is nu æfter Cristes to-cyme. Þeos tíd is gecweden 'under Godes gife.' We ne sind na butan ǽ, ne we ne moton healdan Moyses ǽ lichamlice, ac Godes gifu ús gewissað to his willan, gif we gemyndige beoð Cristes bebodum and ðæra apostola lare. The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his passion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost God appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to God's company; for as the lamb betokened the passion of Christ, so also the old law betokened the preaching of the gospel under the grace of God. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under God's grace.' We are not without law, nor may we hold bodily the law of Moses, but God's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.
Hit is gereht on ðyssere pistol-rædinge, hu se Halga Gast on ðisum dæge com to ðam geleaffullan heape Cristes hyredes. Lucas se Godspellere awrát on ðære béc 'Actus Apostolorum,' þæt "se halga hyred wæs wunigende ánmodlice on gebedum on anre upflora, æfter Cristes upstige, anbidigende his behates; þa on ðisum dæge, þe is Pentecostes gecweden, com færlice micel sweg of heofonum and gefylde ealle ða upfleringe mid fyre; and wæs æteowed bufon heora ælcum swylce fyrene tungan, and hí wurdon ða ealle gefyllede mid þam Halgum Gaste, and ongunnon to sprecenne mid mislicum gereordum, be ðam þe se Halga Gast him tæhte. Þa wæron gegaderode binnan ðære byrig Hierusalem eawfæste weras of ælcere ðeode ðe under heofonum eardiað; and þa apostoli spræcon to ðæs folces gegaderunge, and heora ælc oncneow his agen gereord." It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's followers. Luke the Evangelist wrote in the book 'The Acts of the Apostles,' that "the holy company was living unanimously in prayers on an upper floor, after Christ's ascension, awaiting his behest; when, on this day, which is called Pentecost, there came suddenly a great sound from heaven, and filled all the upper flooring with fire, and there appeared above each of them as it were fiery tongues, and they were then all filled with the Holy Ghost, and begun to speak with divers tongues, according as the Holy Ghost taught them. Then there were gathered within the city of Jerusalem pious men of every nation dwelling under heaven; and the apostles spake to the gathering of people, and every of them recognized his own tongue."
"Ða wearð seo menigu swiðe ablicged, and mid wundrunge cwædon, La hú, ne sind þas ðe her sprecað Galileisce? And ure ælc gehyrde hu hi spræcon urum gereordum, on ðam ðe we acennede wæron! We gehyrdon hí sprecan Godes mærða mid urum gereordum. La hwæt ðis beon sceole? Þa cwædon ða Iudeiscan mid hospe, Þas men sindon mid muste fordrencte. Þa andwyrde Petrus, Hit is undern-tíd; hu mihte we on ðysre tide beon fordrencte? Ac ðæs witegan cwyde Ioheles is nu gefylled. God cwæð þurh ðæs witegan muð, þæt he wolde his Gast asendan ofer mennisc flæsc; and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine tácna niðer on eorðan. Wite ge soðlice þæt Crist arás of deaðe, and on ure gewitnysse astah to heofonum, and sitt æt his Fæder swiðran, swa swa Dauid be him witegode, þus cweðende, Drihten cwæð to minum Drihtne, Site to minre swiðran, oðþæt ic alecge ðine fynd under þinum fot-scamele. Þa þæt folc ðis gehyrde, ða wurdon hí onbryrde, and cwædon to ðam apostolon, La leof, hwæt is us to donne? Þa andwyrde Petrus, Behreowsiað eowre synna, and underfoð fulluht on Cristes naman, and eowre synna beoð adylegode, and ge underfoð þone Halgan Gast. Þa underfengon hi his lare, and bugon to fulluhte on ðam dæge ðreo ðusend manna. Þa wæron ealle on annysse mid þam apostolum, and beceapodon heora æhta, and þæt feoh betæhton ðam apostolum, and hi dældon ælcum be his neode." "Then was the multitude greatly amazed, and with wonder said, Lo, are not these which here speak Galileans? And each of us hath heard how they speak in our tongues, in which we were born! We have heard them declare the glories of God in our tongues. Lo, what should this be? Then said the Jews in mockery, These men are drunken with new wine. But Peter answered, It is the third hour; how might we at this time be drunken? But the saying of the prophet Joel is now fulfilled. God spake through the prophet's mouth, that he would send his spirit over human flesh, and the children of men shall prophesy, and I will give my foretokens from heaven above, and my signs on earth beneath. For know ye that Christ arose from death, and in our sight ascended to heaven, and sitteth on his Father's right, as David had prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy footstool. When the people heard this they were stimulated, and said to the apostles, Alas! what have we to do? Then Peter answered, Repent of your sins, and receive baptism in the name of Christ, and your sins shall be blotted out, and ye shall receive the Holy Ghost. They then received his doctrine, and there submitted to baptism on that day three thousand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apostles, and they distributed to each according to his need."
"Eft on oðre bodunge gelyfdon fif ðusend wera on Crist, and wearð eall seo geleaffulle menigu swa anmod swilce hí ealle hæfdon ane heortan and ane sawle; ne heora nan næfde synderlice æhta, ac him eallum wæs gemæne heora ðing, ne ðær næs nán wædla betwux him. Þa ðe land-are hæfdon hi hit beceapodon, and þæt wurð brohton to ðæra apostola fotum: hí ða dældon ælcum be his neode." "Again, at another preaching, five thousand men believed in Christ, and all the believing multitude was as unanimous as if they all had one heart and one soul; not one of them had separate possessions, but their things were common to them all, nor was there any poor person among them. Those who had land-property sold it, and brought the worth to the feet of the apostles: they then distributed it to each according to his need."
"Þa worhte God fela tacna on ðam folce ðurh ðæra apostola handa, swa þæt hi gelogodon ða untruman be ðære stræt þær Petrus forð eode, and swa hraðe swa his sceadu hi hreopode, hi wurdon gehælede fram eallum untrumnyssum. Þa arn micel menigu to of gehendum burgum, and brohton heora untruman and ða deofol-seocan, and hí ealle wurdon gehælede æt ðæra apostola handum. Hi setton heora handa ofer gelyfede men, and hí underfengon þone Halgan Gast." "Then God wrought many signs among the people by the hands of the apostles, so that they placed the sick along the street where Peter passed, and as his shadow touched them, they were healed of all sicknesses. Then ran a great multitude from the neighbouring towns, and brought their sick and those possessed with devils, and they were all healed at the hands of the apostles. They set their hands on believing men, and they received the Holy Ghost."
"Þa wæs sum ðegen, Annanias geháten, and his wíf Saphíra: hí cwædon him betweonan, þæt hí woldon bugan to ðæra apostola geferrædene. Namon ða to ræde, þæt him wærlicor wære, þæt hí sumne dæl heora landes wurðes æthæfdon, weald him getimode. Com ða se ðegen mid feo to ðam apostolum. Þa cwæð Petrus, Annania, deofol bepæhte ðine heortan, and ðu hæfst alogen þam Halgan Gaste. Hwí woldest ðu swician on ðinum agenum? Ne luge ðu na mannum, ac Gode. Þa hé þas word gehyrde, þa feol hé adúne and gewát. Þaða he bebyrged wæs, þa com his wif Saphíra, and nyste hu hire were gelumpen wæs. Ða cwæð Petrus, Sege me, beceapode ge ðus micel landes? Heo andwyrde, Gea, leof, swa micel. Eft ða cwæð Petrus, Hwí gewearð inc swa, þæt gyt dorston fandian Godes? Heo feoll ðærrihte and gewát, and hí man bebyrigde to hyre were. Þa wearð micel ege on Godes gelaðunge and on eallum þe þæt geaxodon." "Then was a thane, called Ananias, and his wife Sapphira: they said between themselves, that they would incline to the fellowship of the apostles. They then resolved, that it would be safer to withhold a portion of the worth of their land, in case aught befell them. The thane then came with the money to the apostles. Then said Peter, Ananias, the devil hath cheated thy heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in thine own? Thou hast not lied to men, but to God. When he had heard these words, he fell down and departed. When he was buried, his wife Sapphira came, and knew not how it had befallen her husband. Then Peter said, Tell me, sold ye thus much land? She answered, Yes, sir, so much. Again said Peter, Why have ye so done, that ye durst tempt God? She straightways fell down and departed, and they buried her by her husband. Then there was great fear in God's church, and on all those who heard of it."
Þa apostoli siððan, ærðam ðe hi toferdon, gesetton Iacobum, þe wæs geháten Rihtwís, on Cristes setle, and eal seo geleaffulle gelaðung him gehyrsumode, æfter Godes tæcunge. He ða gesæt þæt setl ðritig geara, and æfter him Symeon, þæs Hælendes mæg. Æfter ðære gebysnunge wurdon arærede munec-líf mid þære gehealdsumnysse, þæt hi drohtnian on mynstre, be heora ealdres dihte, on clænnesse, and him beon heora æhta eallum gemæne, swa ða apostoli hit astealdon. The apostles afterwards, before they separated, set James, who was called Righteous, on the seat of Christ, according to God's instruction. He sat on that seat thirty years, and after him Simeon, the kinsman of Jesus. From that example monastic life arose with abstinence, so that they live in a monastery, according to the direction of their principal, in chastity, and their possessions are common to them all, as the apostles established it.
Ge gehyrdon lytle ǽr, on ðisre rædinge, þæt se Halga Gast com ofer ða apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; forðan ðe se eadmoda heap geearnode æt Gode þæt iú ǽr þæt modige werod forleas. Hit getimode æfter Noes flode, þæt entas woldon aræran ane burh, and ænne stypel swa heahne, þæt his hrof astige oð heofon. Þa wæs an gereord on eallum mancynne, and þæt weorc wæs begunnen ongean Godes willan. God eac forði hí tostencte, swa þæt he forgeaf ælcum ðæra wyrhtena seltcuð gereord, and heora nán ne cuðe oðres spræce tocnawan. Hí ða geswicon ðære getimbrunge, and toferdon geond ealne middangeard; and wæron siððan swa fela gereord swa ðæra wyrhtena wæs. Nu eft on ðisum dæge, þurh ðæs Halgan Gastes to-cyme, wurdon ealle gereord ge-anlæhte and geðwære; forðan ðe eal se halga heap Cristes hyredes wæs sprecende mid eallum gereordum; and eac þæt wunderlicor wæs, ðaða heora án bodade mid anre spræce, ælcum wæs geðuht, ðe ða bodunge gehyrde, swilce he spræce mid his gereorde, wæron hí Ebreisce, oððe Grecisce, oððe Romanisce, oððe Egyptisce, oððe swa hwilcere ðeode swa hí wæron þe ða lare gehyrdon. On ðysre geferrædene geearnode heora eadmodnys þas mihte, and ðæra enta modignys geearnode gescyndnysse. Ye heard a little before, in this lesson, that the Holy Ghost came over the apostles as fiery tongues, and gave them knowledge of all languages; for the humble company merited of God that which long of yore the proud host had lost. It happened after Noah's flood, that giants would raise up a city, and a tower so high, that its roof should ascend to heaven. There was then one language among all mankind, and the work was begun against the will of God. God therefore scattered them, so that he gave to each of the workmen an unknown language, and not one of them could understand another's speech. They then ceased from the building, and went divers ways over all the world; and there were afterwards as many languages as there were workmen. Now again, on this day, through the advent of the Holy Ghost, all languages became united and concordant; for all the holy company of Christ's followers were speaking in all languages; and also, what was more wonderful, when one of them preached in one tongue, it seemed to everyone who heard the preaching as though he spake in his language, whether they were Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation they might be who heard that doctrine. In this fellowship their humility gained them this power, and the pride of the giants gained shame.
Se Halga Gast wæs æteowod ofer ða apostolas on fyres hiwe, and ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hwí ofer Criste on culfran hiwe? Hwí ofer Cristes hirede on fyres gelicnysse? On bocum is gerædd be ðam fugelcynne þæt his gecynd is swiðe bilewite, and unscæððig, and gesibsum. Se Hælend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwæð, ac to gehælenne. Gif he ða wolde deman mancynn, ðaða he ærest to middangearde com, hwa wurde þonne gehealden? Ac he nolde mid his to-cyme ða synfullan fordeman, ac wolde to his rice gegaderian. Ærest he wolde us mid liðnysse styran, þæt he siððan mihte on his dome us gehealdan. Forði wæs se Halga Gast on culfran anlicnysse gesewen bufan Criste, forðan ðe hé wæs drohtnigende on ðisre worulde mid bilewitnysse, and unscæððignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde næs, ne he sace ne astyrede, ac forbær manna yfelnysse þurh his liðnysse. Ac se ðe on ðam ærran to-cyme liðegode, þam synfullum to gecyrrednysse, se demð stiðne dom þam receleasum æt ðam æfteran to-cyme. The Holy Ghost appeared over the apostles in semblance of fire, and over Christ, at his baptism, in likeness of a dove. Why over Christ in semblance of a dove? Why over the followers of Christ in likeness of fire? In books it is read concerning that kind of birds that its nature is very meek, and innocent, and peaceful. The Saviour is the Judge of all mankind, but he came not to judge mankind, as he himself said, but to save. If he then would have judged mankind, when he first came on earth, who would have been saved? But he would not by his advent condemn the sinful, but would gather them to his kingdom. He would first with gentleness direct us, that he might afterwards preserve us at his judgement. Therefore was the Holy Ghost seen in likeness of a dove above Christ, because he was living in this world in meekness, and innocence, and peacefulness. He cried not out, nor was he inclined to bitterness, nor did he stir up strife, but endured man's wickedness through his meekness. But he who at his first advent mitigated, for the conversion of the sinful, will deem stern doom to the reckless at his second advent.
Se Halga Gast wæs gesewen on fyrenum tungum bufon ðam apostolon, forðan ðe hé dyde þæt hi wæron byrnende on Godes willan, and bodigende ymbe Godes rice. Fyrene tungan hí hæfdon, ðaða hí mid lufe Godes mærða bodedon, þæt ðæra hæðenra manna heortan, ðe cealde wæron þurh geleaflæste and flæsclice gewilnunga, mihton beon ontende to ðam heofenlicum bebodum. Gif se Halga Gast ne lærð þæs mannes mód wiðinnan, on idel beoð þæs bydeles word wiðutan geclypode. Fyres gecynd is þæt hit fornimð swa hwæt swa him gehende bið: swa sceal se láreow dón, seðe bið mid þam Halgan Gaste onbryrd, ærest on him sylfum ælcne leahter adwæscan, and siððan on his underðeoddum. The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands. If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.
On culfran anlicnysse and on fyres hiwe wæs Godes Gast æteowod; forðan ðe hé deð þæt ða beoð bilewite on unscæððignysse, and byrnende on Godes willan, þe he mid his gife gefylð. Ne bið seo bilewitnys Gode gecweme butan snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is be ðam eadigan Iób, þæt he wæs bilewite and rihtwis. Hwæt bið rihtwisnys butan bilewitnysse? Oððe hwæt bið bilewitnys butan rihtwisnysse? Ac se Halga Gast, ðe tæhð rihtwisnysse and bilewitnysse, sceolde beon æteowod ægðer ge on fyre ge on culfran, forðan ðe hé deð þæra manna heortan ðe hé onliht mid his gife, þæt hi beoð liðe þurh unscæððignysse, and onælede ðurh lufe and snoternysse. God is, swa swa Paulus cwæð, fornymende fyr. He is únasecgendlic fyr, and ungesewenlic. Be ðam fyre cwæð se Hælend, "Ic com to ði þæt ic wolde sendan fyr on eorðan, and ic wylle þæt hit byrne." He sende ðone Halgan Gast to eorðan, and he mid his blæde onælde eorðlicra manna heortan. Þonne byrnð seo eorðe, þonne ðæs eorðlican mannes heorte bið ontend to Godes lufe, seoðe ær wæs ceald þurh flæsclice lustas. In likeness of a dove and in semblance of fire was the Spirit of God manifested; for he causes those to be meek in innocence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God without wisdom, nor wisdom without meekness; as it is said by the blessed Job, that he was meek and righteous. What is righteousness without meekness? Or what is meekness without righteousness? But the Holy Ghost, who teaches both righteousness and meekness, should be manifested both as fire and as a dove, for he causes the hearts of those men whom he enlightens with his grace to be meek through innocence, and kindled by love and wisdom. God is, as Paul said, a consuming fire. He is a fire unspeakable and invisible. Concerning that fire Jesus said, "I come because I would send fire on earth, and I will that it burn." He sent the Holy Ghost on earth, and he by his inspiration kindled the hearts of earthly men. Then burns the earth, when the earthly man's heart is kindled to love of God, which before was cold through fleshly lusts.
Nis na se Halga Gast wunigende on his gecynde, swa swa hé gesewen wæs, forðan ðe he is ungesewenlic; ac for ðære getacnunge, swa we ær cwædon, he wæs æteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, Paraclitus, þæt is, Frofor-gast, forði ðe he frefrað þa dreorian, þe heora synna behreowsiað, and sylð him forgyfenysse hiht, and heora unrotan mód geliðegað. He forgyfð synna, and he is se weg to forgyfenysse ealra synna. He sylð his gife ðam ðe he wile. Sumum men he forgifð wisdom and spræce, sumum gód ingehyd, sumum micelne geleafan, sumum mihte to gehælenne untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he forgifð mislice gereord, sumum gereccednysse mislicra spræca. Ealle ðas ðing deð se Halga Gast, todælende æghwilcum be ðam ðe him gewyrð; forðam ðe he is Ælmihtig Wyrhta, and swa hraðe swa he þæs mannes mod onliht, he hit awent fram yfele to gode. He onlihte Dauides heortan, ðaða he on iugoðe hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hryðer-hyrde, þone awende se Halga Gast to mærum witegan. Petrus wæs fiscere, þone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna, þone he geceas to lareowe eallum ðeodum. Matheus wæs tollere, þone he awende to godspellere. Þa apostoli ne dorston bodian þone soðan geleafan, for ógan Iudeisces folces; ac siððan hí wæron onælede þurh ðone Halgan Gast, hí forsawon ealle lichamlice pinunga, and orsorhlice Godes mærða bodedon. The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongue Παρακλητος, that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom the same Spirit of God turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations. Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of God.
Þyses dæges wurðmynt is to mærsigenne, forðan ðe se Ælmihtiga God, þæt is se Halga Gast, gemedemode hine sylfne þæt he wolde manna bearn on ðisre tide geneosian. On Cristes acennednysse wearð se Ælmihtiga Godes Sunu to menniscum men gedon, and on ðisum dæge wurdon geleaffulle men godas, swa swa Crist cwæð, "Ic cwæð, Ge sind godas, and ge ealle sind bearn þæs Hehstan." Þa gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac ðurh gife þæs Halgan Gastes. An God is gecyndelice on ðrim hadum, Fæder, and his Sunu, þæt is his Wisdom, and se Halga Gast, seðe is heora begra Lufu and Willa. Heora gecynd is untodæledlic, æfre wunigende on anre Godcundnysse. Se ylca cwæð þeah-hwæðere be his gecorenum, "Ge sint godas." Þurh Cristes menniscnysse wurdon menn alysede fram deofles ðeowte, and ðurh to-cyme þæs Halgan Gastes, mennisce men wurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and men underfengon God þurh neosunge þæs Halgan Gastes. Se man ðe næfð Godes Gast on him nis hé Godes. Ælces mannes weorc cyðað hwilc gast hine wissað. Godes Gast wissað symble to halignysse and gódnysse; deofles gast wissað to leahtrum and to mándædum. The dignity of this day is to be celebrated, because Almighty God, that is the Holy Ghost, himself vouchsafed to visit the children of men at this time. At the birth of Christ the Almighty Son of God became human man, and on this day believing men became gods, as Christ said; "I said, Ye are gods, and ye are all children of the Highest." The chosen are children of God, and also gods, not naturally, but through grace of the Holy Ghost. One God is naturally in three persons, the Father, and his Son, that is, his Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their nature is indivisible, ever existing in one Godhead. The same has, nevertheless, said of his chosen, "Ye are gods." Through Christ's humanity men were redeemed from the thraldom of the devil, and through the coming of the Holy Ghost human men were made gods. Christ received human nature at his advent, and men received God through visitation of the Holy Ghost. The man who has not in him the Spirit of God is not God's. Every man's works show what spirit directs him. The Spirit of God ever directs to holiness and goodness; the spirit of the devil directs to sins and deeds of wickedness.
Se Halga Gast becom tuwa ofer ða apostolas. Crist ableow ðone Halgan Gast upon ða apostolas ǽr his upstige, þus cweðende, "Onfoð Haligne Gast." Eft, on ðisum dæge, asende se Ælmihtiga Fæder and se Sunu heora begra Gast to ðam geleaffullan heape, on ðysre worulde wunigende. Se Hælend ableow his Gast on his gingran, for ðære getacnunge þæt hí and ealle cristene men sceolon lufigan heora nehstan swa swa hí sylfe. He sende eft, swa swa hé ǽr behet, ðone ylcan Gast of heofonum, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu and twa bebodu, Þæt we sceolon lufian God and menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, ðone ðe he gesihð, hu mæg hé lufian God, þone þe he ne gesihð lichamlice?" The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on the apostles before his resurrection, thus saying, "Receive the Holy Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit of both to the faithful company dwelling in this world. Jesus blew his Spirit on his disciples for a sign that they and all christian men should love their neighbours as themselves. He sent afterwards, as he had before promised, the Holy Ghost from heaven, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So also there is one love and two commandments, That we should love God and men. But we should learn by men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?"
We wurðiað þæs Halgan Gastes to-cyme mid lofsangum seofon dagas, forðan ðe he onbryrt ure mód mid seofonfealdre gife, þæt is, mid wisdome and andgyte, mid geðeahte and strencðe, mid ingehyde and arfæstnysse, and he us gefylð mid Godes ege. Se ðe þurh gode geearnunga becymð to ðissum seofonfealdum gifum þæs Halgan Gastes, he hæfð þonne ealle geðincðe. Ac se ðe wile to ðisre geðincðe becuman, he sceal gelyfan on ða Halgan Ðrynnysse, and on Soðe Annysse, þæt se Fæder, and his Sunu, and heora begra Gast syndon ðry on hadum, and án God untodæledlic, on anre Godcundnysse wunigende. Þysne geleafan getacnodon ða ðreo ðusend þe ærest gebugon to geleafan, æfter ðæs Halgan Gastes to-cyme. Swa swa ða ðreo þusend wæron án werod, swa is seo Halige Ðrynnys án God. And þæt werod wæs swa ánmod swilce him eallum wære án heorte and án sawul; forðan ðe þære Halgan Þrynnysse is án godcundnyss, and án gecynd, and án willa, and án weorc unascyrigendlice. We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a sevenfold gift, that is, with wisdom and understanding, with counsel and strength, with knowledge and piety, and he fills us with awe of God. He who through good deserts attains to these sevenfold gifts of the Holy Ghost will have all honour. But he who will attain to this honour shall believe in the Holy Trinity, and in True Unity, that the Father, and his Son, and the Spirit of them both are three in persons, and one God indivisible, existing in one Godhead. This faith was betokened by the three thousand who first inclined to belief, after the advent of the Holy Ghost. As those three thousand were one company, so is the Holy Trinity one God. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one Godhead, and one nature, and one will, and one work inseparable.
Þa geleaffullan brohton heora feoh, and ledon hit æt ðæra apostola foton. Mid þam is geswutelod þæt cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on Gode anum. Se gítsere ðe beset his hiht on his goldhord, he bið swa swa se apostol cwæð, "þam gelíc þe deofolgyld begæð." The faithful brought their money, and laid it at the feet of the apostles. By this is manifested that christian men should not set their delight in worldly treasure, but in God alone. The covetous who sets his delight in his gold-hoard, is, as the apostle said, "like unto him who practiseth idolatry."
Hi heoldon þæt gold unwurðlice, forðan ðe seo gitsung næfde nænne stede on heora heortan: forði hí dydon heora ðing him gemæne, þæt hí on soðre sibbe butan gytsunge beon mihton. Hí setton heora handa ofer geleaffulle men, and him com to se Halga Gast ðurh heora biscepunge. Biscopas sind þæs ylcan hádes on Godes gelaðunge, and healdað þa gesetnysse on heora biscepunge, swa þæt hí settað heora handa ofer gefullude menn, and biddað þæt se Ælmihtiga Wealdend him sende ða seofonfealdan gife his Gastes, seðe leofað and rixað á butan ende. Amen. They held the gold as worthless, because covetousness had no place in their hearts: they made their goods in common, that they might be in true peace without covetousness. They set their hands over believing men, and the Holy Ghost came to them through their bishoping. Bishops are of the same order in God's church, and hold that institution in their bishoping, so that they set their hands over baptized men, and pray the Almighty Ruler to send them the sevenfold gift of his Spirit, who liveth and reigneth ever without end. Amen.
DOMINICA SECUNDA POST PENTECOSTEN. THE SECOND SUNDAY AFTER PENTECOST.
Homo quidam erat diues: et reliqua. Homo quidam erat dives: et reliqua.
Se Wealdenda Drihten sæde ðis bígspell his gingrum, þus cweðende, "Sum welig man wæs mid purpuran and godewebbe geglenged, and dæghwamlice mærlice leofode. Þa læg sum wædla at his geate, and his nama wæs Lazarus, se wæs lic-ðrowere:" et reliqua. The Sovereign Lord spake this parable to his disciples, thus saying, "There was a certain rich man adorned with purple and fine linen, and daily lived sumptuously. A certain poor man lay at his gate, and his name was Lazarus, who was a leper," etc.
Þis godspel is nu anfealdlice gesǽd. Se halga papa Gregorius us onwreah ða digelnysse ðisre rædinge. He cwæð, "Ne sæde þæt halige godspel þæt se ríca reafere wære, ac wæs uncystig and modegode on his welum." Be ðisum is to smeagenne, hu se beo gewitnod þe oðerne berypð, þonne se bið to helle fordemed se his agen nolde for Godes lufon syllan. Ðises mannes uncyst and up-ahefednys hine besencte on cwycsusle, forðan ðe he næfde nane mildheortnysse, þæt he mid his gestreone his agene sawle alysde. Nu wenað sume menn þæt nan pleoh ne sy on deorwurðum gyrlum; ac gif hit gylt nære, þonne ne geswutulode þæt halige godspel swa gewislice be ðam rican, þæt he wære mid purpuran and mid godewebbe geglencged. Ne cepð nan man deorwyrðra reafa buton for ydelum gylpe, soðlice þæt he sy toforan oðrum mannum þurh his glencge geteald. Drihten on oðre stowe herede Iohannem ðone Fulluhtere for ðære teartnysse his reafes, forðan ðe hé wæs mid olfendes hærum gescryd, wáclice and stiðlice. This gospel is now simply said. The holy pope Gregory has revealed to us the mystery of this text. He said, "The holy gospel did not express that the rich man was a robber, but that he was parsimonious, and exulted in his wealth." By this it is to be considered how he will be punished who bereaves another, when he is condemned to hell, who would not give his own for love of God. This man's parsimony and pride sank him into quick torment, because he had no compassion, so that with his treasure he might have redeemed his own soul. Now some men will imagine that there is no peril in precious garments, but if there were no sin, the holy gospel would not have so evidently manifested with respect to the rich man, that he was adorned with purple and with fine linen. No man heeds precious garments save for vain pride, verily that he may through his splendour be accounted before other men. The Lord in another place praised John the Baptist for the rudeness of his garment, because he was clothed with camel's hair, poorly and ruggedly.
Þaða se Hælend spræc be ðam rican, þa cwæð he, "Sum rice man wæs." Eft be ðam wædlan, "Sum ðearfa wæs geháten Lazarus." Cuð is eow þæt se rica bið namcuðre on his leode þonne se þearfa; þeah-hwæðere ne nemde se Hælend þone welegan, ac ðone wædlan; forðan ðe him is cuð þæra eadmodra manna naman ðurh gecorennysse, ac he ne cann ða modigan ðurh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste, gif se reoflia wædla ne læge ætforan his gesihðe: eac wære ðam earman leohtre on mode, gif he ðæs rican mannes welan ne gesawe. Mislice angsumnyssa he forbær, ðaða he næfde ne bigleofan, ne hælðe, ne hætera, and geseah ðone rican halne and deorweorðlice geglencgedne brucan his estmettas. Genoh wære þam wædlan his untrumnys, þeah ðe he wiste hæfde; and eft him wære genoh his hafenleast, ðeah ðe he gesundful wære. Ac seo menigfealde earfoðnys wæs his sawle clænsung, and ðæs rican uncyst and up-ahefednys wæs his geniðerung; forðon ðe he geseah ðæs oðres yrmðe, and hine mid toðundenum mode forseah. Ac ðaða he wæs fram mannum forsewen, ða genealæhton ða hundas, and his wunda geliccedon. Hundes liccung gehælð wunda. When Jesus spake of the rich man he said, "There was a certain rich man." Again, of the poor man, "There was a certain poor man called Lazarus." It is known to you that a rich man is more known by name among his people than a poor one; nevertheless Jesus named not the wealthy man, but the needy one; because the names of humble men are known to him through election, but he knows not the proud through their rejection. Some excuse the rich man might have had for his parsimony, if the leprous beggar had not lain before his sight: the mind of the poor man would also have been easier, if he had not seen the rich man's wealth. Divers afflictions he endured, seeing that he had neither nourishment, nor health, nor garments, and saw the rich man, hale and sumptuously decorated, enjoying his luxuries. For the beggar his infirmity had been enough, though he had had food; and again, his indigence had been enough for him, although he had been healthful. But the manifold hardship was the cleansing of his soul, and the parsimony and pride of the rich man were his condemnation; because he saw the other's misery, and with inflated mind despised him. But when he was despised of men, the dogs approached, and licked his wounds. The licking of a dog heals wounds.
Þa gelamp hit þæt se wædla gewát, and englas ferodon his sawle to ðæs heahfæderes wununge Abrahámes; and ðæs rican gast æfter forðsiðe wearð on helle besenct; and he ða ðone wolde habban him to mundboran, þam ðe he nolde ǽr his cruman syllan. He bæd þa Abraham mid earmlicre stemne þæt Lazarus moste his tungan drypan; ac him næs getiðod ðære lytlan lisse, forðan ðe Lazarus ne moste ǽr on life hedan ðæra crumena his mysan. His tungan he mænde swiðost, forðan ðe hit is gewunelic þæt ða welegan on heora gebeorscipe begað derigendlice gafetunge; þa wæs seo tunge, ðurh rihtwisnysse edlean, teartlicor gewítnod for his gegafspræce. Se heahfæder Abraham him cwæð to, "Ðu, mín bearn, beo ðe gemyndig þæt ðu underfenge welan on ðinum life, and Lazarus yrmðe." Þes cwyde is swiðor to ondrædenne þonne to trahtnigenne. Ðam rican wæs forgolden mid ðam hwilwendlicum spedum, gif he hwæt to gode gefremode; and ðam ðearfan wæs forgolden mid ðære yrmðe, gif he hwæt to yfle gefremode. Þa underfeng se welega his gesælðe to edleane to sceortum brice, and þæs ðearfan hafenleast aclænsode his lytlan gyltas. Hine geswencte seo wædlung, and afeormode; þone oðerne gewelgode his genihtsumnys, and bepæhte. It then happened that the beggar died, and angels bare his soul to the dwelling of the patriarch Abraham; and the rich man's spirit after death was sunk into hell; and he then wished to have him for protector, to whom he would not before give his crumbs. He then bade Abraham with piteous voice, that Lazarus might moisten his tongue; but that little favour was not granted him, because Lazarus might not before in life gather the crumbs of his table. He particularly complained of his tongue, because it is usual that the wealthy in their feasting practise pernicious scoffing; therefore was his tongue, through righteous retribution, more harshly punished for his scoffing speech. The patriarch Abraham said to him, "My son, be thou mindful that thou receivedst riches in thy life, and Lazarus misery." This saying is rather to be feared than expounded. The rich man was requited with transitory prosperity, if he did aught of good; and the poor man was requited with misery, if he had perpetrated aught of evil. Then the wealthy man received his happiness in reward for short enjoyment, and the indigence of the needy one cleansed away his little sins. Poverty afflicted and purified him; his abundance enriched and deceived the other.
Ic bidde eow, men ða leofostan, ne forseo ge Godes ðearfan, ðeah ðe hi tallice hwæt gefremman; forðan ðe heora yrmð afeormað þæt þæt seo gehwæde oferflowendnys gewemð. Háwiað be gehwilcum, forðan ðe oft getimað yfelum teala for life. Se heahfæder cwæð to ðam welegan, "Betwux us and eow is gefæstnod micel ðrosm; þeah hwa wille fram ús to eow, he ne mæg; ne eac fram eow to ús." Mid micelre geornfulnysse gewilniað þa wiðercoran þæt hi moton of ðære susle ðe hi on cwylmiað, ac seo fæstnung ðære hellican clysinge ne geðafað þæt hi æfre ut-abrecon. Eac ða halgan beoð mid heora Scyppendes rihtwisnysse swa afyllede, þæt hi nateshwon ne besargiað ðæra wiðercorenra yrmðe; forðan ðe hi geseoð þa fordónan swa micclum fram him geælfremode, swa micclum swa hi beoð fram heora leofan Drihtne ascofene. I pray you, men most beloved, despise not God's poor, though they perpetrate anything reprehensible; because their misery cleanses that which a little superfluity corrupts. Observe each one, for good often befalls the evil for life. The patriarch said to the wealthy man, "Betwixt us and you is fixed a great vapour; though any-one will pass from us to you, he cannot; nor also from you to us." With great eagerness the wicked desire to pass from the torment in which they suffer, but the fastening of the hellish enclosure never allows them to break out. Also the holy are so filled with their Creator's righteousness, that they in no wise lament the misery of the wicked; because they see the fordone ones as greatly estranged from them, as they are thrust away from their beloved Lord.
Siððan se rica wearð orwene his agenre alysednysse, ða beárn him on mod his gebroðra gemynd; forðan ðe ðæra wiðercorenra wite tiht for wel oft heora mod unnytwurðlice to lufe, swilce hi þonne lufian heora siblingas, ðe ǽr on life ne hi sylfe ne heora magas ne lufedon. Ne lufað se hine sylfne seðe hine mid synnum bebint. He oncneow Lazarum, ðone ðe he ǽr forseah, and he gemunde his gebroðra, ða ðe he bæftan forlet; forðan ðe se ðearfa nære fullice gewrecen on ðam rican, gif he on his wite hine ne oncneowe; and eft nære his wite fulfremed on ðam fyre, buton he ða ylcan pinunga his siblingum gewende. When the rich man became hopeless of his own deliverance, the remembrance of his brothers entered into his mind; for the punishment of the wicked very often uselessly stimulates their minds to love, so that they then love their relatives, who before in life loved neither themselves nor their kinsmen. He loves not himself who binds himself with sins. He recognized Lazarus, whom he had before despised, and he remembered his brothers, whom he had left behind; for the needy one would not have been fully avenged on the rich, if he in his punishment had not recognized him; and again, his punishment would not have been complete in the fire, unless he had expected the same torments for his relatives.
Þa synfullan geseoð nu hwiltidum ða gecorenan on wuldre, ðe hi forsawon on worulde, þæt seo angsumnys heora modes ðe mare sy: and ða rihtwisan symle geseoð ða unrihtwisan on heora tintregum cwylmigende, þæt heora bliss ðe mare sy, and lufu to heora Drihtne, þe hi ahredde fram deofles anwealde, and fram ðam mánfullum heape. Ne astyrað þæra rihtwisra gesihð him nænne ógan, ne heora wuldor ne wanað; forðan ðe ðær ne bið nán besargung ðæra mánfulra yrmðe, ac heora tintrega becymð þam gecorenum to maran blisse, swa swa on metinge bið forsewen seo blace anlicnys, þæt seo hwite sy beorhtre gesewen. Þa gecorenan geseoð symle heora Scyppendes beorhtnysse, and forði nis nan ðing on gesceaftum him bediglod. The sinful will now sometimes see the chosen in glory, whom they in the world despised, that the affliction of their minds may be the greater: and the righteous will ever see the unrighteous suffering in their torments, that their bliss and love to their Lord may be the greater, who rescued them from the power of the devil, and from the wicked band. That spectacle will excite no terror to the righteous, nor will their glory wane; for there will be no sorrowing for the misery of the wicked, but their torments will turn to the greater bliss of the chosen, as in a picture a dark likeness is provided, that the white may appear the brighter. The chosen will constantly see their Creator's brightness, and therefore there is nothing in creation concealed from him.
Se welega nolde on life gehyran ðone lareow Moysen, ne Godes witegan: ða wende he eac þæt his gebroðra hí woldon forseon, swa swa he dyde, and gyrnde forði þæt Lazarus hí moste warnigan, þæt hí ne becomon to his susle. Se heahfæder him andwyrde, "Gif hi forseoð Moyses ǽ and ðæra witegena bodunga, nellað hí gelyfan, þeah hwá of deaðe arise." Þa ðe forgimeleasiað þa eaðelican beboda þære ealdan ǽ, hu willað hí ðonne gehyrsumian þam healicum bebodum Cristes lare, ðe of deaðe arás? The rich man would not in life hear the teacher Moses, or God's prophets: then he thought that his brothers would also despise them as he did, and desired therefore that Lazarus might warn them, so that they came not to his torment. The patriarch answered him, "If they despise the law of Moses and the preachings of the prophets, they will not believe, though one arose from death." Those who neglect the easy commandments of the old law, how will they obey the sublime commandments of Christ's doctrine, who arose from death?
Ic bidde eow, mine gebroðra, þæt ge beon gemyndige ðæs Lazares reste and ðæs rican wite, and doð swa swa Crist sylf tæhte, "Tiliað eow freonda on Godes ðearfum, þæt hí on eowrum geendungum onfon eow into ecum eardung-stowum." Manega Lazaras ge habbað nu licgende æt eowrum gatum, biddende eowre oferflowendnysse. Ðeah ðe hí syn wáclice geðuhte, þeah-hwæðere hí beoð eft eowre ðingeras wið ðone Ælmihtigan. Soðlice we sceoldon beodan þam ðearfum þæt hí us biddað, forðan ðe hí beoð ure mundboran, þa ðe nu wædligende æt us bigleofan wilniað. Ne sceole we forseon heora wácnysse, forðan ðe Criste bið geðenod þurh ðearfena anfenge, swa swa he sylf cwæð, "Me hingrode, and ge me gereordodon; me ðyrste, and ge me scencton; ic wæs nacod, and ge me scryddon." I pray you, my brethren, that ye be mindful of Lazarus's rest and of the rich man's punishment, and do as Christ himself taught, "Gain to yourselves friends among God's poor, that they at your end may receive you into eternal dwelling-places." Many Lazaruses ye have now lying at your gates, begging for your superfluity. Though they are esteemed as vile, they will, nevertheless, be hereafter your interceders with the Almighty. Verily we ought to enjoin the poor to pray for us, because they will be our protectors, who, now begging, desire sustenance of us. We should not despise their vileness, for Christ himself is served through reception of the poor, as he himself said, "I was hungry, and ye fed me; I was thirsty, and ye gave me to drink; I was naked, and ye clothed me."
Nu cweð se halga Gregorius, þæt sum arwurðe munuc wæs on ðam earde Licaonia, swiðe eawfæst, his nama wæs Martirius. Se ferde, be his abbudes hæse, to sumum oðrum mynstre, on his ærende: ða gemette he be wege sumne lic-ðrowere licgende eal tocínen, and nahte his feðes geweald: cwæð þæt he wolde genealæcan his hulce, gif he mihte. Þa ofhreow ðam munece þæs hreoflian mægenleast, and bewand hine mid his cæppan and bær to mynstreweard. Þa wearð his abbude geswutelod hwæne he bær, and hrymde mid micelre stemne, and cwæð, "Yrnað, yrnað, and undoð þæs mynstres geat ardlice, forðan ðe ure broðor Martyrius berð þone Hælend on his bæce." Þaða se munuc genealæhte ðæs mynstres geate, þa wánd se of his swuran þe wæs hreoflig geðuht, and wearð gesewen on Cristes gelicnysse. Ða beseah se munuc up, and beheold hu he to heofonum astah. Þa cwæð se Hælend mid ðam upstige, "Martíri, ne sceamode ðe mín ofer eorðan, ne me ne sceamað þin on heofonum." Þa efste se abbud wið þæs muneces, and neodlice cwæð, "Broðor min, hwær is se ðe ðu feredest?" He cwæð, "Gif ic wiste hwæt he wære, ic wolde licgan æt his fotum. Þaða ic hine bær ne gefredde ic nanre byrðene swærnysse." Hu mihte hé gefredan æniges hefes swærnysse, ðaða he ðone ferode ðe hine bær? Nu cweð se halga Gregorius, þæt se Hælend ða geseðde ðone cwyde þe he sylf cwæð, "Þæt þæt ge doð þearfum on minum naman, þæt ge doð me sylfum." Now says the holy Gregory, there was a reverend monk in the country of Lycaonia, very pious, his name was Martyrius. He went by order of his abbot to some other monastery, on his errand, when he found a leper lying by the way all chapped, and having no power of his feet: he said he wished to reach his hut, if he could. Then the monk was grieved for the helplessness of the leper, and he wrapt him in his cloak and bare him towards his monastery. Then it was disclosed to his abbot whom he was bearing, and he cried with a loud voice, and said, "Run, run, and undo the gate of the monastery quickly, for our brother Martyrius bears Jesus on his back." When the monk had reached the gate of the monastery, he who seemed a leper quitted his neck, and appeared in the likeness of Christ. The monk then looked up, and beheld how he ascended to heaven. Then said Jesus, while ascending, "Martyrius, thou wast not ashamed of me on earth, nor will I be ashamed of thee in heaven." Then the abbot hastened towards the monk, and eagerly said, "My brother, where is he whom thou didst carry?" He said, "If I had known who he was, I would have lain at his feet. When I bore him I felt no heaviness of any burthen." How could he feel the heaviness of any weight, when he carried one who bore him? Now says the holy Gregory, Jesus verified the saying which he himself said, "That which ye do for the poor in my name, that ye do for myself."
Hwæt is on menniscum gecynde swa mærlic swa Cristes menniscnys? and hwæt is atelicor geðuht on menniscum gecynde þonne is ðæs hreoflian líc, mid toðundennesse, and springum, and reocendum stence? Ac se ðe is arwurðful ofer ealle gesceafta, he gemedemode hine sylfne þæt he wære gesewen on ðam atelican híwe, to ði þæt we sceolon besargian menniscra manna yrmðe, and be ure mihte gefrefrian, for lufe ðæs mildheortan and ðæs eadmodan Hælendes; þæt he us getiðige wununge on his rice to ecum life, seðe us ahredde fram deofles hæftnydum; seðe rixað on ecnysse mid þam Ælmihtigan Fæder and þam Halgan Gaste, hi ðry on anre Godcundnysse wunigende, butan anginne and ende, á on worulde. Amen. What is there in human nature so glorious as the humanity of Christ, and what is esteemed more foul in human nature than the carcase of the leper, with tumours, and ulcers, and reeking stench? But he who is to be venerated above all creatures, vouchsafed to appear in that foul form, to the end that we might pity the misery of human beings, and according to our power comfort them, for love of the merciful and humble Jesus; that he may grant us a dwelling in his kingdom to eternal life, who rescued us from the devil's thraldom; who reigneth to eternity with the Almighty Father and the Holy Ghost, those three existing in one Godhead, without beginning and end, ever to eternity. Amen.