|
DOMINICA IIII. POST PENTECOSTEN.
|
THE FOURTH SUNDAY AFTER PENTECOST.
|
|
Ðæt hálige godspel us segð, þæt "gerefan and synfulle men genealæhton
ðam Hælende, and woldon his lare gehyran. Þa ceorodon ða sunder-halgan
and ða boceras Iudeiscre ðeode, forðan ðe se Hælend underfeng ða
synfullan, and him mid gereordode. Þa sæde se Hælend ðam Iudeiscum
bocerum ðis bigspel, Hwilc eower hæfð hund-teontig sceapa:" et
reliqua.
|
The holy gospel tells us, that "publicans and sinners approached
Jesus, and desired to hear his doctrine. Then the pharisees and the
scribes of the Jewish people murmured, because Jesus received the sinful,
and ate and drank with them. Then said Jesus to the Jewish scribes this
parable, Which of you hath an hundred sheep," etc.
|
|
Þas word sind digle, ac se trahtnere Gregorius us geopenode þæt
gastlice andgit. Mine gebroðra þa leofostan, ge gehyrdon on ðyssere
godspellican rædinge, þæt ða synfullan genealæhton to ðæs Hælendes
spræce, and eac to his gereorde; and ða Iudeiscan boceras mid héte þæt
tældon: ac heora tál næs na of rihtwisnysse, ac of niðe. Hi wæron
untrume, ðeah ðe hi ðæs ne gymdon. Þa wolde se heofenlica læce mid
geswæsum bigspelle þæt geswell heora heortan welwyllendlice gelacnian,
and ðus cwæð, "Hwilc eower hæfð hund-teontig sceapa, and gif he forlysð
án ðæra sceapa, ðonne forlæt he ða nigon and hund-nigontig on westene,
and gæð secende þæt án ðe him losode?" Hundfeald getel is fulfremed, and
se Ælmihtiga hæfde hund-teontig sceapa, ðaða engla werod and mancynn
wæron his æhta: ac him losode án sceap, ðaða se frumsceapena mann Adam
syngigende forleas neorxena-wanges bigwiste. Þa forlet se Ælmihtiga Godes
Sunu eal engla werod on heofonum, and ferde to eorðan, and sohte þæt án
sceap ðe him ætwunden wæs. Ðaða he hit gemette, he hit bær on his exlum
to ðære eowde blissigende. Þaða he underfeng ure mennisce gecynd, and ure
synna abær, þa wæs þæt dweligende sceap ongean fered on his halgum exlum.
Ðæra sceapa hlaford com ham, afundenum sceape; forðan ðe Crist, æfter
ðære ðrowunge, ðe he mancyn mid alysde, arás of deaðe, and astah to
heofonum blissigende.
|
These words are obscure, but the expounder Gregory has opened to us
the ghostly meaning. My dearest brothers, ye have heard in this
evangelical lesson, that the sinful approached to the speech of Jesus,
and also to his refection; and the Jewish scribes censured that with
heat; but their censure was not from righteousness, but from envy. They
were sick, though they observed it not. Then would the heavenly leech
with a pleasant parable benevolently heal the swelling of their hearts,
and thus said, "Which of you hath an hundred sheep, and if he lose one of
the sheep, then leaveth he [not] the ninety and nine in the waste, and
goeth seeking the one that he lost?" An hundredfold number is perfect,
and the Almighty had an hundred sheep, when the host of angels and
mankind were his possessions: but he lost one sheep, when the
first-created man Adam through sin lost the food of Paradise. Then the
Almighty Son of God left all the host of angels in heaven, and went to
earth, and sought that one sheep that had escaped from him. When he
had found it, he bare it on his shoulders to the flock rejoicing. When he
assumed our human nature, and bare our sins, then was the wandering sheep
brought back on his holy shoulders. The master of the sheep came home,
having found his sheep; for Christ after his passion, whereby he redeemed
mankind, arose from death, and ascended to heaven rejoicing.
|
|
He gelaðode his frynd and his nehgeburas. His frynd sind engla heapas,
forðan ðe hi healdað on heora staðelfæstnysse singallice his willan. Hi
sind eac his nehgeburas, forðan ðe hi brucað þære wulderfullan
beorhtnysse his gesihðe on heora andweardnysse. He cwæð, "Blissiað mid
me, forðan ðe ic gemette min forlorene sceap." Ne cwæð he, 'Blissiað mid
þam sceape,' ac 'mid me,' forðan ðe ure alysednys soðlice is his bliss;
and ðonne we beoð to ðære heofonlican eardung-stowe gelædde, þonne
gefylle we ða micclan mærsunge his gefean. He cwæð, "Ic secge eow, mare
bliss bið on heofonum be anum synfullan men, gif he his synna mid
dǽdbote behreowsað, ðonne sy be nigon and hund-nigontig rihtwisum
ðe nanre behreowsunge ne behofiað." Þis is to smeagenne, hwi sy mare
bliss be gecyrredum synfullum, þonne be unscyldigum rihtwisum.
|
He invited his friends and his neighbours. His friends are companies
of angels, because they in their steadfastness constantly observe his
will. They are also his neighbours, because they enjoy the glorious
brightness of his sight in their presence. He said, "Rejoice with me, for
I have found my lost sheep." He said not, 'Rejoice with the sheep,' but
'with me,' because our redemption is truly his joy; and when we are led
to the heavenly dwelling-place, we then complete the great celebration of
his gladness. He said, "I say unto you, there is more joy in heaven over
one sinful man, if he rue his sins with repentance, than there is over
ninety and nine righteous, who need no repentance." This is to be
investigated, why there is more joy over a converted sinner, than over
the innocent righteous.
|
|
We habbað gelomlice gesewen, þæt gehwylce gebroðra, ðe ne befeollon on
healice gyltas, þæt hí ne beoð ealles swa carfulle to beganne ða
earfoðlican drohtnunge, swilce hi orsorge beon, forðan ðe hi ða healican
leahtras ne gefremedon; and gehwilce oðre ðe oncnawað þa swæran gyltas ðe
hi on geogoðe adrugon, beoð mid micelre sarnysse onbryrde. Hi forseoð
alyfedlice ðing and gesewenlice, and mid wope gewilniað þa ungesewenlican
and ða heofonlican. Hí forseoð hí sylfe, and geeadmettað on eallum
ðingum; and forði ðe hí dweligende fram heora Scyppende gewiton, hí
willað geinnian ða æftran hinðe mid þam uferan gestreonum. Mare bliss bið
on heofonum be ðam gecyrredum synfullum, ðurh swilce drohtnunga, þonne sy
be ðam asolcenum þe truwað be him sylfum þæt he lytle and feawa gyltas
gefremode, and eac hwonlice carað ymbe Godes beboda and his sawle ðearfe.
Maran lufe nimð se heretoga on gefeohte to ðam cempan, þe æfter fleame
his wiðerwinnan ðegenlice oferwinð, þonne to ðam þe mid fleame ne ætwánd,
ne ðeah on nanum gecampe naht ðegenlices ne gefremode. Ealswa se yrðling
lufað ðone æcer, ðe æfter ðornum and bremelum genihtsume wæstmas agifð,
swiðor þonne he lufige ðone ðe ðornig næs, ne wæstmbære ne bið. Sind
ðeah-hwæðere forwel mænige rihtwise unscyldige wið heafod-leahtras, and
habbað hwæðere ealswa stiðe drohtnunge swylce hi mid eallum synnum
geancsumede wæron. Þam ne mæg nan dǽdbeta beon geefenlæht, forðan
ðe hí sind rihtwise and behreowsigende. Be ðam is to smeagenne hu micclum
se rihtwisa mid eadmodre heofunge God gegladige, gif se unrihtwisa mid
soðre dǽdbote hine gegladian mæg.
|
We have frequently seen that those brethren, who have not fallen into
deadly sins, are not altogether so careful to practise a hard course of
life, as though they were careless because they had not perpetrated
deadly sins; and that others who acknowledge the grievous sins that they
have committed in youth, are pricked with great affliction. They despise
permitted and visible things, and with weeping desire those invisible and
heavenly. They despise and humble themselves in all things; and because
through error they have departed from their Creator, they desire to
repair the consequent injury with heavenly gains. Greater joy there will
be in heaven over the converted sinner, through such endurances, than
over a remiss one who is confident in himself, that he has perpetrated
little and few sins, and at the same time cares
but little about God's commandments and his soul's need. Greater love a
general feels in battle for the soldier who after flight boldly overcomes
his adversary, than for him who never took to flight, nor yet in any
conflict performed any deed of valour. In like manner the husbandman
loves the field which after thorns and brambles yields abundant fruits,
more than he loves that which was not thorny nor is fruitful. There are,
nevertheless, very many righteous guiltless of deadly sins, and yet
practise as severe a course of life as though they were troubled with all
sins. With these can no penitent sinner be compared, because they are
righteous and repentant. By this is to be judged how greatly the
righteous with humble lamentation gladdens God, if the unrighteous with
true penitence can gladden him.
|
|
Drihten rehte ða-gyt oðer bígspel be tyn scyllingum, and ðæra án
losode and wearð gemet. Þæt bígspel getacnað eft nigon engla werod. To
ðam teoðan werode wæs mancyn gesceapen; forðan ðe þæt teoðe wearð mid
modignysse forscyldigod, and hi ealle to awyrgedum deoflum wurdon awende,
and of ðære heofonlican blisse to helle suslum bescofene. Nu sind ða
nigon heapas genemnede, angeli, archangeli, uirtutes, potestates,
principatus, dominationes, throni, cherubin, seraphin. Þæt teoðe
forwearð. Þa wæs mancynn gesceapen to ge-edstaðelunge ðæs forlorenan
heapes.
|
The Lord yet said another parable concerning ten shillings, and of
which one was lost and was found. That parable again betokens the nine
hosts of angels. Instead of the tenth host mankind was created; for the
tenth had been found guilty of pride, and thrust from heavenly bliss to
hell torments. There are now nine companies, named, angeli, archangeli,
virtutes, potestates, principatus, dominationes, throni, cherubim,
seraphim. The tenth perished. Then was mankind created to supply the
place of the lost company.
|
|
Angeli sind gecwedene Godes bodan; archangeli, healice bodan;
uirtutes, mihta, ðurh ða wyrcð God fela wundra. Potestates sind ánwealdu,
ðe habbað anweald ofer ða awyrgedan gastas, þæt hi ne magon geleaffulra
manna heortan swa micclum costnian swa hi willað. Principatus sind
ealdorscipas, ðe ðæra godra engla gymað, and hi be heora dihte ða
godcundlican gerynu gefyllað. Dominationes sind hlafordscypas gecwedene,
forðan ðe him gehyrsumiað oðra engla werod mid micelre underðeodnysse.
Throni sind þrymsetl, þa beoð gefyllede mid swa micelre gife ðære
Ælmihtigan Godcundnysse, þæt se Eallwealdenda God on
him wunað, and ðurh hi his domas tosceat. Cherubin is gecweden
gefyllednys ingehydes, oððe gewittes: hi sind afyllede mid gewitte swa
miccle swiðor, swa hi gehendran beoð heora Scyppende, ðurh wurðscipe
heora geearnunga. Seraphim sind gecwedene byrnende, oððe, onælende: hi
sind swa miccle swiðor byrnende on Godes lufe, swa micclum swa hi sind to
him geðeodde; forðan ðe nane oðre englas ne sind betweonan him and ðam
Ælmihtigan Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe
þæs Wealdendan Cyninges. Godes rice bið gelogod mid engla weredum and
geðungenum mannum, and we gelyfað þæt of mancynne swa micel getel astige
þæt uplice rice, swa micel swa on heofonum beláf haligra gasta æfter ðam
hryre ðæra awyrgedra gasta.
|
Angeli are interpreted, God's messengers; archangeli, high messengers;
virtutes, powers, by which God works many miracles. Potestates are powers
which have power over the accursed spirits, that they may not tempt the
hearts of believing men so much as they desire. Principatus are
authorities which have charge of the good angels, and they by their
direction fulfil the divine mysteries. Dominationes are interpreted,
lordships, because the other hosts of angels obey them with great
subjection. Throni are thrones which are filled with such great grace of
the Almighty Godhead, that the All-powerful God dwells on them, and
through them decides his dooms. Cherubim are interpreted, fullness of
knowledge or understanding: they are filled with so much the more
understanding as they are nearer to their Creator through the worthiness
of their deserts. Seraphim are interpreted burning, or inflaming: they
are so much the more burning in love of God as they are associated with
him; for there are no other angels between them and the Almighty God.
They are burning, not in wise of fire, but with great love of the
Powerful King. God's kingdom is composed of hosts of angels and of
religious men, and we believe that of mankind as great a number will
ascend to that sublime realm as there remained of holy spirits in heaven
after the fall of the accursed spirits.
|
|
Nigon engla werod þær wæron to lafe, and þæt teoðe forferde. Nu bið
eft seo micelnys geðungenra manna swa micel swa ðæra staðelfæstra engla
wæs; and we beoð geendebyrde to heora weredum, æfter urum geearnungum.
Menige geleaffulle men sind þe habbað lytel andgit to understandenne ða
deopnysse Godes lare, and willað þeah-hwæðere oðrum mannum mid
arfæstnysse cyðan ymbe Godes mærða, be heora andgites mæðe: þas beoð
geendebyrde to englum, þæt is, to Godes bydelum. Þa gecorenan ðe magon
asmeagan Godes digelnysse, and oðrum bodian mid gastlicre lare, hi beoð
getealde to heah-englum, þæt is to healicum bodum. Þa halgan, ðe on life
wundra wyrceað, beoð geendebyrde betwux ðam heofenlicum mihtum þe Godes
tacna gefremmað. Sind eac sume gecorene menn ðe aflyað þa awyrgedan
gastas fram ofsettum mannum, ðurh mihte heora bena: hwærto beoð þas
geendebyrde buton to ðam heofenlicum anwealdum, be gewyldað þa feondlican
costneras? Þa gecorenan ðe ðurh healice geearnunga þa læssan gebroðru
oferstigað mid ealdorscipe, þa habbað eac heora dæl betwux ðam
heofenlicum ealderdomum. Sume beoð swa geðungene þæt hí wealdað mid heora
hlafordscipe ealle uncysta and leahtras on him sylfum, swa þæt hi beoð
godas getealde ðurh ða healican clænnysse: be ðam cwæð se Ælmihtiga to
Moysen, "Ic ðe gesette, þæt þu wære Pharaones god." Þas Godes ðegnas, þe
beoð on swa micelre geðincðe on gesihðe þæs Ælmihtigan þæt hi sind godas
getealde, hwider gescyt ðonne heora endebyrdnysse, buton to ðam werode ðe
sind hlafordscipas gecwedene? forðan ðe him oðre englas underðeodde
beoð.
|
Nine hosts of angels were left, and the tenth perished. Now the
multitude of religious men will be as great as was that of the steadfast
angels; and we shall be annexed to their hosts, according to our deserts.
Many faithful men there are who have little intellect to understand the
deepness of God's lore, and will, nevertheless, with piety declare to
other men concerning the glories of God, according to the measure of
their intellect: these will be annexed to the angels, that is, to God's
messengers. The chosen, who can investigate the mysteries of God, and
preach with ghostly lore to others, will be numbered with the archangels,
that is, with the high messengers. The holy, who work wonders in life,
will be disposed among the heavenly powers who execute God's miracles.
There are also some chosen men who drive out the accursed spirits from
men possessed, by power of their prayers: whereto shall these be annexed
except to the heavenly powers, who control the fiendlike tempters? Those
chosen ones, who through high deserts excel their humbler brethren in
authority, will have their portion also among the heavenly princes. Some
there are so pious that they control with their authority all vices and
sins in themselves, so that they are accounted gods through their
exalted purity: of these the Almighty said to Moses, "I will set thee
that thou be Pharaoh's god." These servants of God, who are in so great
honour in the sight of the Almighty that they are accounted gods, to what
order are they assigned, unless to the host which is called lordships?
for to them other angels are subordinate.
|
|
On sumum gecorenum mannum, ðe mid micelre gimene on andweardum life
drohtniað, bið Godes Gastes gifu swa micel, þæt he on heora heortan
swilce on ðrimsetle sittende toscǽt and démð wundorlice oðra manna
dæda. Hwæt sind þas buton ðrymsetl heora Scyppendes, on ðam ðe he
wunigende mannum démð? Seo soðe lufu is gefyllednys Godes ǽ, and se
ðe on his ðeawum hylt Godes lufe and manna, he bið þonne cherubim
rihtlice geháten; forðan ðe eal gewitt and ingehyd is belocen on twam
wordum, þæt is Godes lufu and manna. Sume Godes ðeowan sind onælede mid
swa micelre gewilnunge heora Scyppendes neawiste, þæt hi forseoð ealle
woruldlice ymbhydignysse, and mid byrnendum mode ealle ða ateorigendlican
geðincðu oferstigað, and mid ðam micclan bryne ðære heofenlican lufe oðre
ontendað, and mid larlicre spræce getrymmað. Hu magon ðas beon gecigede
buton seraphim, þonne hi ðurh ðone micclan bryne Godes lufe sind toforan
oðrum eorðlicum his neawiste gehendost?
|
In some chosen men, who live with great heedfulness in the present
life, the grace of God's Spirit is so great, that he, sitting on their
hearts as it were on a throne, decides and judges wondrously the deeds of
other men. What are these but thrones of their Creator, on which abiding
he judges men? True love is the completion of God's law, and he who in
his moral conduct holds love of God and of men, will be rightly called
cherubim; for all understanding and knowledge is contained in two words,
namely, love of God and of men. Some servants of God are inflamed with so
great a desire for the presence of their Creator, that they despise all
worldly care, and with burning mind rise above all perishing honours, and
with the great heat of heavenly love enkindle others, and with
instructive speech confirm them. How may these be called but seraphim,
when through the great heat of love of God they are before other mortals
nearest to his presence?
|
|
Nu cweð se eadiga Gregorius, "Wa ðære sawle ðe orhlyte hyre lif adrihð
þæra haligra mihta," þe we nu sceortlice eow gerehton. Ac seo ðe bedæled
is þam godnyssum, heo geomrige and gewilnige þæt se cystiga Wealdend þurh
his gife hí geðeode þam hlyte his gecorenra. Nabbað ealle menn gelice
gife æt Gode, forðan ðe he forgifð ða gastlican geðincðu ælcum be his
gecneordnyssum. Se ðe læssan gife hæbbe, ne ándige he on ðam foreðeondum,
forðan ðe ða halgan ðreatas ðæra eadigra engla sind swa geendebyrde, þæt
hi sume mid underþeodnysse oðrum hyrsumiað, and sume mid oferstigendre
wurðfulnysse ðam oðrum sind foresette.
|
Now says the blessed Gregory, "Woe to the soul that passes its life
devoid of the holy virtues," which we have just shortly explained to you.
But let the soul which is deprived of those excellences mourn, and desire
that the bountiful Ruler will, through his grace, associate it to the lot
of his chosen. All men have not like grace from God, for he gives ghostly
honours to every one according to his endeavours. Let him who has less
grace envy not those more excellent, because the holy companies of
blessed angels are so ordered, that some in subordination obey others,
and some with transcending dignity are set before others.
|
|
Micel getel is ðæra haligra gasta, þe on Godes rice eardiað, be ðam
cwæð se witega Daniel, "Þusend ðusenda ðenodon þam Heofonlican Wealdende,
and ten ðusend siðan hundfealde ðusenda him mid wunodon." Oðer is ðenung,
oðer is mid-wunung. Þa englas ðeniað Gode þe bodiað his willan
middangearde, and ða ðing gefyllað þe him liciað. Ða oðre werod, þe him
mid wuniað, brucað þære incundan embwlátunge his godcundnysse, swa þæt hí
nateshwon fram his andweardnysse asende ne gewitað. Soðlice ða ðe to us
asende becumað, swa hí gefremmað heora Scyppendes hæse wiðutan, þæt hi
ðeah-hwæðere næfre ne gewitað fram his godcundan myrhðe; forðam ðe God is
æghwær, þeah ðe se engel stowlic sy. Nis se Ælmihtiga Wealdend stowlic,
forðan ðe he is on ælcere stowe, and swa hwider swa se stowlica engel
flihð, he bið befangen mid his andwerdnysse.
|
Great is the number of the holy spirits which dwell in God's kingdom,
of whom the prophet Daniel said, "Thousand thousands ministered to the
Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with
him." One thing is ministry, another is, co-dwelling. Those angels
minister to God who announce his will to the world, and perform the
things which are pleasing to him. The other hosts, that dwell with him,
enjoy the closest contemplation of his Godhead, so that they on no
account, sent forth, withdraw from his presence. But those who are sent
to us so execute their Creator's behest without, that they, nevertheless,
depart never from his divine joy; for God is everywhere, though the angel
be local. The Almighty Ruler is not local, for he is in every place, and
whithersoever the local angel flieth, he will be surrounded with His
presence.
|
|
Hi habbað sume synderlice gife fram heora Scyppende, and ðeah-hwæðere
heora wurðscipe him bið eallum gemæne, and þæt þæt gehwilc on him sylfum
be dæle hæfð, þæt he hæfð on oðrum werode fulfremodlice; be ðam cwæð se
sealm-wyrhta, "Drihten, ðu ðe sitst ofer cherubin, geswutela ðe
sylfne."
|
Some of them have especial grace from their Creator, and yet their
dignity is common to all, and that which each one has in himself
partially, he has in another host perfectly; of which the psalmist said,
"Lord, thou who sittest above the cherubim, manifest thyself."
|
|
We sædon litle ær on ðisre rædinge, þæt þæs Ælmihtigan ðrymsetl wære
betwux ðam werode ðe sind throni gecigede: ac hwá mæg beon eadig, buton
he his Scyppendes wununge on him sylfum hæbbe? Seraphim sind ða gastas
gecigede, ðe beoð on Drihtnes lufe byrnende, and ðeah-hwæðere eal þæt
heofonlice mægen samod beoð onælede mid his lufe. Cherubim is gecweden
gefyllednys ingehydes oððe gewittes, and ðeah hwilc engel is on Godes
andwerdnysse ðe ealle ðing nyte? Ac forði is gehwilc ðæra weroda þam
naman geciged, ðe ða gife getacnað þe he fulfremedlicor underfeng.
|
We said a little before in this lesson, that the throne of the
Almighty was among the host which are called throni: but who may be
happy, unless he have his Creator's dwelling in himself? Seraphim the
spirits are called who are burning with love of the Lord, and yet all the
heavenly power together is inflamed with his love. Cherubim is
interpreted fullness of knowledge or understanding, and yet what angel is
there in God's presence who knows not all things? But each of those hosts
is therefore called by the name which betokens the gift that it has more
perfectly received.
|
|
Ac uton suwian hwæthwega be ðam digelnyssum ðæra heofenlicra
ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge
ure synna, þæt we, ðurh Drihtnes mildheortnysse, ða heofonlican wununge,
swa swa he us behét, habban moton. He cwæð on sumere stowe, "On
mines Fæder huse sind fela wununga;" forðan gif sume beoð strengran on
geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, þæt
heora nan ne beo geælfremod fram ðam micclan huse, þær ðær gehwilc onfehð
wununge be his geearnungum.
|
But let us cease a little from speaking of the mysteries of the
heavenly inhabitants, and meditate on ourselves, and bewail with
repentance our sins, that we, through the Lord's mercy, may, as he has
promised us, attain to the heavenly dwelling. He said in
some place, "In my Father's house are many dwellings," for if some be
stronger in deserts, some more righteous, some adorned with greater
holiness, none of them may be estranged from the great house, where
everyone shall receive a dwelling according to his deserts.
|
|
Se miltsienda Drihten cwæð, þæt micel blis wære on heofonum be anum
dǽdbetan; ac se ylca cwæð þurh his witegan, "Gif se rihtwisa gecyrð
fram his rihtwisnysse, and begæð unrihtwisnysse arleaslice, ealle his
rihtwisnysse ic forgyte; and gif se arleasa behreowsað his arleasnysse,
and begæð rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum
mannum he miltsað, ac hé ne behét þam elcigendum gewiss líf oð merigen.
Nis forði nanum synfullum to yldigenne agenre gecyrrednysse, ðylæs ðe he
mid sleacnysse forleose ða tíd Godes fyrstes. Smeage gehwilc man his
ærran dæda, and eac his andweardan drohtnunge, and fleo to ðam
mildheortan Deman mid wópe, ða hwile ðe he anbidað ure betrunge, seðe is
rihtwis and mildheort. Soðlice behreowsað his gedwyld seðe ne ge-edlæhð
þa ærran dæda; be ðam cwæð se Hælend to ðam gehæledan bedredan, "Efne nu
ðu eart gehæled, ne synga ðu heonon-forð, þylæs ðe ðe sum ðing wyrse
gelimpe."
|
The merciful Lord said, that there was great joy in heaven for one
penitent; but the Same said through his prophet, "If the righteous turn
from his righteousness, and impiously commit unrighteousness, all his
righteousness I will forget; and if the impious repent of his impiety,
and do righteousness, I will not remember any of his sins." To repentant
men he is merciful, but to the procrastinating he promises not certain
life till the morrow. No sinner ought therefore to procrastinate his own
repentance, lest he by remissness lose the time of God's respite. Let
every man meditate on his former deeds, and also on his present conduct,
and fly to the merciful Judge with weeping, while he, who is righteous
and merciful, awaits our bettering. He truly repents of his sins who
repeats not his former deeds; concerning which Jesus said to the healed
bedridden, "Behold, now thou art healed, sin not henceforth, lest
something worse befall thee."
|
|
Geleaffullum mannum mæg beon micel truwa and hopa to ðam menniscum
Gode Criste, seðe is ure Mundbora and Dema, seðe leofað and rixað mid
Fæder, on annysse þæs Halgan Gastes, on ealra worulda woruld. Amen.
|
Believing men may have great trust and hope to the human God Christ,
who is our Protector and Judge, who liveth and reigneth with the Father,
in unity of the Holy Ghost, for ever and ever. Amen.
|
|
VIII. KL. JUL.
|
JUNE XXIV.
|
|
NATIUITAS SCI IOHANNIS BAPTISTAE.
|
THE NATIVITY OF ST. JOHN THE BAPTIST.
|
|
Se godspellere Lucas awrát on Cristes béc be acennednysse Iohannes ðæs
Fulluhteres, þus cweðende, "Sum eawfæst Godes ðegen wæs geháten
Zacharias, his gebedda wæs geciged Elisabeth. Hí butu wæron rihtwise
ætforan Gode, on his bebodum and rihtwisnyssum forðstæppende butan tále.
Næs him cild gemæne:" et reliqua.
|
The evangelist Luke wrote in the book of Christ concerning the birth
of John the Baptist, thus saying, "There was a certain pious servant
of God called Zacharias, his wife was called Elizabeth. They were both
righteous before God, walking forth in his commandments and
righteousnesses without blame. They had no child in common," etc.
|
|
"Eal his reaf wæs awefen of olfendes hǽrum, his bigleofa wæs
stiðlic; ne dranc he wines drenc, ne nanes gemencgedes wætan, ne
gebrowenes: ofet hine fedde, and wude-hunig, and oðre waclice
ðigena."
|
"All his garment was woven of camel's hair, his food was coarse; he
drank not drink of wine, nor of any mixed or prepared fluid: fruit fed
him and wood-honey, and other common things.
|
|
"On ðam fifteoðan geare ðæs caseres rices Tyberii com Godes word ofer
Iohannem, on ðam westene; and he ferde to folces neawiste, and bodade
Iudeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on
Isaies witegunge."
|
"In the fifteenth year of the reign of the emperor Tiberius, the word
of God came upon John, in the waste, and he went into the presence of
people, and preached to the Jewish folk baptism for the forgiveness of
sins, as it is written in the prophecy of Isaiah."
|
|
Cristes fulluht he bodade toweard eallum geleaffullum, on ðam is synna
forgyfenys þurh ðone Halgan Gást. Iohannes eac be Godes dihte fullode ða
ðe him to comon ðæra Iudeiscra ðeoda, ac his fulluht ne dyde nánre synne
forgyfenysse, forðan ðe he wæs Godes bydel, and na God. He bodade mannum
þæs Hælendes to-cyme mid wordum, and his halige fulluht mid his agenum
fulluhte, on ðam he gefullode ðone unsynnian Godes Sunu, ðe nánre synne
forgyfenysse ne behófade.
|
The baptism of Christ to come he preached to all believers, in which
is forgiveness of sins through the Holy Ghost. John also, by God's
direction, baptized those who came to him of the Jewish nations, but his
baptism wrought no forgiveness of sin, for he was God's messenger, and
not God. He announced to men the advent of Jesus with words, and His holy
baptism with his own baptism, with which he baptized the sinless Son of
God, who needed no forgiveness of sin.
|
|
Rihtlice weorðað Godes gelaðung ðisne dæg þæs mæran Fulluhteres
gebyrd-tide, for ðam manegum wundrum ðe gelumpon on his acennednysse.
Godes heah-engel Gabrihel bodade ðam fæder Zacharían his acennednysse,
and his healican geðincðu, and his mærlican drohtnunge. Þæt cild on his
modor innoðe oncneow Marian stemne, Godes cynnestran; and on innoðe
ða-gyt beclysed, mid wítigendlicre fægnunge getácnode þone halwendan
to-cyme ures Alysendes. On his acennednysse he ætbræd þære meder hire
unwæstmbærnysse, and þæs fæder tungan his nama unbánd, þe mid his agenre
geleafleaste adumbod wæs.
|
Rightly does God's church honour this day, the birth-tide of the great
Baptist, for the many wonders which happened at his birth. God's
archangel Gabriel announced his birth to Zacharias his father, and his
high honours, and his illustrious life. The child in his mother's womb
knew the voice of Mary, the parent of God; and in the womb yet closed,
betokened with prophetic joy the salutary advent of our Redeemer. At his
birth he removed from his mother her barrenness, and his name unbound the
tongue of his father, who by his own want of belief had been made
dumb.
|
|
Ðreora manna gebyrd-tide freolsað seo halige gelaðung: ðæs Hælendes,
seðe is God and mann, and Iohannes his bydeles, and ðære eadigan Marian
his moder. Oðra gecorenra manna, ðe ðurh martyrdom, oððe þurh oðre
halige geearnunga, Godes rice geferdon, heora endenextan dæg, seðe hí
æfter gefyllednysse ealra earfoðnyssa sigefæste to ðam ecan life acende,
we wurðiað him to gebyrd-tide; and ðone dæg, ðe hí to ðisum andweardan
life acennede wæron, we lætað to gymeleaste, forðan ðe hí comon hider to
earfoðnyssum, and costnungum, and mislicum fræcednyssum. Se dæg bið
gemyndig Godes ðeowum ðe ða halgan, æfter gewunnenum sige, asende to
ecere myrhðe fram eallum gedreccednyssum, and se is heora soðe
acennednys; na wóplic, swa swa seo ærre, ac blissigendlic to ðam ecum
life. Ac us is to wurðigenne mid micelre gecnyrdnysse Cristes
gebyrd-tide, ðurh ða us com alysednys.
|
The holy church celebrates the birth-tide of three persons,—of
Jesus, who is God and man, and of John his messenger, and of the blessed
Mary his mother. Of other chosen persons, who, through
martyrdom, or through other holy merits, have gone to the kingdom of God,
we celebrate as their birth-tide their last day, which, after the
fulfilment of all their labours, brought them forth victorious to eternal
life; and the day on which they were born to this present life we let
pass unheeded, because they came hither to hardships, and temptations,
and divers perils. The day is memorable to the servants of God which
sends his saints, after victory won, to eternal joy from all afflictions,
and which is their true birth; not tearful as the first, but exulting in
eternal life. But the birth-tide of Christ is to be celebrated with great
care, through which came our redemption.
|
|
Iohannes is geendung ðære ealdan ǽ and anginn ðære níwan, swa
swa se Hælend be him cwæð, "Seo ealde ǽ and wítegan wæron oð
Iohannes to-cyme." Siððan ongann godspel-bodung. Nu for his micclan
halignysse is gewurðod his acennednys, swa swa se heah-engel behet his
fæder mid ðisum wordum, "Manega blissiað on his gebyrd-tide." María,
Godes cynnestre, nis nanum oðrum gelic, forðan ðe heo is mæden and modor,
and ðone abǽr ðe hí and ealle gesceafta gesceop: is heo forði wel
wyrðe þæt hire acennednys arwurðlice gefreolsod sy.
|
John is the ending of the old law and the beginning of the new, as
Jesus said of him, "The old law and the prophets were till the coming of
John." Afterwards began the gospel-preaching. Now, on account of his
great holiness, his birth is honoured, as the archangel promised his
father with these words, "Many shall rejoice in his birth-tide." Mary,
the parent of God, is like to none other, for she is maiden and mother,
and bare him who created her and all creatures: therefore is she well
worthy that her birth should be honourably celebrated.
|
|
Þa magas setton ðam cilde naman, Zacharias, ac seo modor him wiðcwæð
mid wordum, and se dumba fæder mid gewrite; forðan ðe se engel, ðe hine
cydde toweardne, him gesceop naman be Godes dihte, Iohannes. Ne mihte se dumba fæder cyðan his wife hu se
engel his cilde naman gesette, ac, ðurh Godes Gastes onwrigenysse, se
nama hire wearð cuð. Zacharias is gereht, 'Gemindig Godes;' and Iohannes,
'Godes gifu;' forðan ðe he bodade mannum Godes gife, and Crist toweardne,
þe ealne middangeard mid his gife gewissað. He wæs asend toforan Drihtne,
swa swa se dægsteorra gæð beforan ðære sunnan, swa swa bydel ætforan
deman, swa swa seo Ealde Gecyðnys ætforan ðære Niwan; forðan ðe seo
ealde ǽ wæs swilce sceadu, and seo Niwe Gecyðnys is soðfæstnys ðurh
ðæs Hælendes gife.
|
The relatives bestowed on the child the name of Zacharias, but the
mother contradicted them by words, and the dumb father by writing;
because the angel who had announced that he was to come, had, by God's
direction, given him the name of John. The dumb
father could not have informed his wife how the angel had bestowed a name
on his child, but by revelation of the Spirit of God the name was known
to her. Zacharias is interpreted, 'Mindful of God;' and John, 'God's
grace;' because he preached to men the grace of God, and that Christ was
to come, who directs all the earth with his grace. He was sent before the
Lord, as the day-star goes before the sun, as the beadle before the
judge, as the Old Testament before the New; for the Old Law was as a
shadow, and the New Testament is truth through the grace of Jesus.
|
|
Anes geares cild hí wæron, Crist and Iohannes. On ðisum dæge acende
seo unwæstmbære moder ðone mæran witegan Iohannem, se is gehérod mid
þisum wordum, ðurh Cristes muð, "Betwux wifa bearnum ne arás nan mærra
man ðonne is Iohannes se Fulluhtere."
|
They were children of the same year, Christ and John. On this day the
barren mother brought forth the great prophet John, who is praised in
these words by the mouth of Christ, "Among the children of men there hath
not arisen a greater man than is John the Baptist."
|
|
On middes wintres mæsse-dæge acende þæt halige mæden Maria þone
Heofenlican Æðeling, se nis geteald to wifa bearnum, forðon ðe he is
Godes Sunu on ðære Godcundnysse, and Godes and mædenes Bearn ðurh
menniscnysse. Iohannes forfleah folces neawiste on geogoðe, and on
westene mid stiðre drohtnunge synna forbeah. Se Hælend betwux synfullum
unwemme fram ælcere synne ðurhwunode. Se bydel gebigde on ðam timan
micelne heap Israhela ðeode to heora Scyppende mid his bodunge. Drihten
dæghwamlice of eallum ðeodum to his geleafan, ðurh onlihtinge ðæs Halgan
Gastes, ungerim sawla gebigð.
|
On the mass-day of midwinter the holy maiden Mary brought forth the
Heavenly Prince, who is not numbered with the children of men, because he
is the Son of God in his Godhead, and the Son of God and of a maiden by
his human nature. John fled from the presence of people in his youth, and
in the waste, with austere life-course, avoided sin. Jesus continued
among the sinful pure from every sin. The crier inclined, at that time, a
great body of the people of Israel to their Creator by his announcement.
The Lord daily inclines souls without number of all nations to his faith,
through enlightening of the Holy Ghost.
|
|
Þæt halige godspel cwyð be ðam Fulluhtere, þæt he forestope ðam
Hælende on gaste and on mihte þæs witegan Helian; forðan ðe he wæs his
forrynel æt ðam ærran to-cyme, swa swa Helias bið æt ðam æftran togeanes
Antecriste. Nis butan getacnunge þæt ðæs bydeles acennednys on ðære tide
wæs gefremod ðe se woruldlica dæg wanigende bið, and on Drihtnes
gebyrd-tide weaxende bið. Þas getacnunge onwreah se ylca Iohannes mid
ðisum wordum, "Criste gedafenað þæt he weaxe, and me þæt ic wanigende
beo." Iohannes wæs hraðor mannum cuð þurh his mærlican drohtnunga, þonne
Crist wære, forðan ðe hé ne æteowde his godcundan mihte, ærðam ðe hé wæs
ðritig geara on ðære menniscnysse. Þa wæs he geðuht ðam folce þæt hé
witega wære, and Iohannes Crist. Hwæt ða Crist geswutelode hine sylfne
ðurh miccle tacna, and his hlisa weox geond ealne middangeard, þæt he soð
God wæs, seðe wæs ærðan witega geðuht. Iohannes soðlice wæs wanigende on
his hlisan, forðan ðe he wearð oncnawen witega, and bydel ðæs
Heofonlican Æðelinges, seðe wæs lytle ær Crist geteald mid ungewissum
wenan. Þas wanunge getacnað se wanigenda dæg his gebyrd-tide, and se
ðeonda dæg ðæs Hælendes acennednysse gebícnað his ðeondan mihte æfter
ðære menniscnysse.
|
The holy gospel says of the Baptist, that he preceded Jesus in spirit
and in power of the prophet Elias; because he was his forerunner at his
first advent, as Elias will be at the second against Antichrist. It is
not without signification that the birth of the crier was completed on
the day when the worldly day is waning, and that it is waxing on the
birth-tide of the Lord. This signification the same John revealed in
these words, "It is befitting Christ that he wax, and me that I be
waning." John was sooner known to men, through his illustrious
life-course, than Christ was, for He manifested not his divine power, ere
that he had been thirty years in human nature. Then it seemed to the
people that he was a prophet, and that John was Christ. But Christ
manifested himself by many great miracles, and his fame waxed through all
the world, that he was true God, who before that had seemed a prophet.
But John was waning in his fame, for he was acknowledged a prophet,
and the proclaimer of the Heavenly Prince, who a little before had by
uncertain supposition been accounted Christ. The waning day of his
birth-tide betokens this waning, and the increasing day of the birth of
Jesus signifies his increasing power according to his human nature.
|
|
Fela witegan mid heora witegunge bodedon Drihten toweardne, sume
feorran sume neán, ac Iohannes his to-cyme mid wordum bodade, and eac mid
fingre gebicnode, ðus cweðende, "Loca nu! Efne her gæð Godes Lamb, seðe
ætbret middangeardes synna." Crist is manegum naman genemned. He is
Wisdom geháten, forðan ðe se Fæder ealle gesceafta þurh hine geworhte. He
is Word gecweden, forðan þe word is wisdomes geswutelung. Be ðam Worde
ongann se godspellere Iohannes þa godspellican gesetnysse, ðus cweðende,
"On frymðe wæs Word, and þæt Word wæs mid Gode, and þæt Word wæs God." He
is Lamb geháten, for ðære unscæððignysse lambes gecyndes; and wæs
unscyldig, for ure alysednysse, his Fæder liflic onsægednys, on lambes
wisan geoffrod. He is Leo geciged of Iudan mægðe, Dauides wyrtruma,
forðan ðe he, ðurh his godcundlican strencðe, þone miclan deofol mid sige
his ðrowunge oferswiðde.
|
Many prophets by their prophecy announced the Lord to come, some from
afar some near, but John announced his advent by words, and also with his
finger signified it, thus saying, "Look now! Behold here goeth the Lamb
of God, who shall take away the sins of the world." Christ is named by
many names. He is called Wisdom, because the Father wrought all things
through him. He is called Word, because a word is the manifestation of
wisdom. The evangelist John began the evangelical memorial with the Word,
thus saying, "In the beginning was the Word, and the Word was with God,
and the Word was God." He is called Lamb, from the innocence of the
lamb's nature; and was guiltless, for our redemption, offered a living
sacrifice to his Father in the manner of a lamb. He is called the Lion of
the tribe of Judah, the Root of David, because, through his godly
strength he overcame the great devil by the victory of his passion.
|
|
Se halga Fulluhtere, ðe we ymbe sprecað, astealde stiðlice drohtnunge,
ægðer ge on scrude ge on bígwiste, swa swa we hwene æror rehton; forðan
ðe se Wealdenda Hælend þus be him cweðende wæs, "Fram Iohannes dagum
Godes rice ðolað neadunge, and ða strecan-mód hit gegripað." Cuð is
gehwilcum snoterum mannum, þæt seo ealde ǽ wæs eaðelicre þonne
Cristes Gesetnys sy, forðan ðe on ðære næs micel forhæfednys, ne ða
gastlican drohtnunga þe Crist siððan gesette, and his apostoli. Oðer is
seo gesetnys ðe se cyning bytt ðurh his ealdormenn oððe gerefan, oðer bið
his agen gebann on his andweardnysse. Godes rice is gecweden on ðisre
stowe seo hálige gelaðung, þæt is eal cristen folc, þe sceal mid neadunge
and strecum mode þæt heofonlice rice geearnian. Hu mæg beon butan
strece and neadunge, þæt gehwá mid clænnysse þæt gále gecynd þurh Godes
gife gewylde? Oððe hwá gestilð hatheortnysse his modes mid geðylde, butan
earfoðnysse? oððe hwá awent modignysse mid soðre eadmodnysse? oððe hwá
druncennysse mid syfernysse? oððe hwá gitsunge mid rúmgifulnysse, butan
strece? Ac se ðe his ðeawas mid anmodnysse, þurh Godes fultum, swa awent,
he bið ðonne to oðrum menn geworht; oðer he bið þurh gódnysse, and se
ylca ðurh edwiste, and he gelæcð ðonne ðurh strece þæt heofenlice
rice.
|
The holy Baptist of whom we are speaking, established a rigid
life-course, both in raiment and in food, as we have mentioned a little
before; for the Mighty Jesus was thus saying of him, "From the days of
John the kingdom of God suffereth compulsion, and the violent seize it."
It is known to every intelligent man, that the old law was easier than
the Institute of Christ is, for in it there was no great continence nor
the ghostly courses which Christ and his apostles afterwards established.
One thing is the institute which the king ordains through his nobles or
officials, another is his own edict in his presence. The holy church is
in this place called God's kingdom, that is, all christian people, who
shall with force and violence earn the heavenly kingdom. How can it be
without violence and compulsion, that any one by chastity overcomes
libidinous nature through God's grace? Or who shall still the frenzy of
his mind with patience, without difficulty? or who shall exchange pride
for true humility? or who drunkenness for soberness? or who covetousness
for munificence, without violence? But he who, through God's support, so
changes his ways with steadfastness, will then be made another man;
another he will be in goodness, and the same in substance, and he will
then by violence seize the heavenly kingdom.
|
|
Twa forhæfednysse cynn syndon, án lichamlic, oðer gastlic. An is, þæt
gehwá hine sylfne getemprige mid gemete on ǽte and on wæte, and
werlice ða oferflowendlican ðygene him sylfum ætbrede. Oðer forhæfednysse
cynn is deorwurðre and healicre, ðeah seo oðer gód sy: styran his modes
styrunge mid singalre gemetfæstnysse, and campian dæghwamlice wið
leahtras, and hine sylfne ðreagian mid styrnysse ðære gastlican steore,
swa þæt hé ða reðan deor eahta heafod-leahtra swilce mid isenum midlum
gewylde. Deorwyrðe is þeos forhæfednys, and wulderfull ðrowung on Godes
gesihðe, ða yfelan geðohtas and unlustas mid agenre cynegyrde gestyran,
and fram derigendlicere spræce, and pleolicum weorce hine sylfne
forhabban, swa swa fram cwylmbærum mettum. Se ðe ðas ðing gecneordlice
begæð, he gripð untweolice þæt behátene ríce mid Gode and eallum his
halgum. Micel strec bið, þæt mennisce menn mid eadmodum geearnungum ða
heofenlican myrhðe begytan, ðe ða heofenlican englas ðurh modignysse
forluron.
|
There are two kinds of continence, one bodily, the other ghostly. One
is, that everyone govern himself with moderation in food and in drink,
and manfully remove from himself superfluous aliment. The second kind of
continence is more precious and exalted,—though the other is
good,—to guide the agitation of his mind with constant moderation,
and fight daily against sins, and chastise himself with the sternness of
ghostly correction, so that he restrain the fierce beast of the eight
capital sins as it were with iron bonds. Precious is this continence and
glorious suffering in the sight of God, to govern evil thoughts and
sinful pleasures with our own sceptre, and to abstain from injurious
speech and perilous work, as from death-bearing meats. He who sedulously
performs these things, seizes undoubtedly the promised kingdom with God
and all his saints. Great violence it is through which human beings with
humble merits obtain that heavenly joy, which the heavenly angels lost
through pride.
|
|
Us gelustfullað gyt furður to sprecenne be ðan halgan were Iohanne,
him to wurðmynte and ús to beterunge. Be him awrát se witega Isaias, þæt
he is "stemn clypigendes on westene, Gearciað Godes weig, doð rihte his
paðas. Ælc dene bið gefylled, and ælc dún bið geeadmet, and ealle
wohnyssa beoð gerihte, and scearpnyssa gesmeðode." Se witega hine het
stemn, forðan ðe he forestóp Criste, ðe is Word gehaten: na swilc word
swa menn sprecað, ac he is ðæs Fæder Wisdom, and word bið wisdomes
geswutelung. Þæt Word is Ælmihtig God, Sunu mid his Fæder. On ælcum worde
bið stemn gehyred, ǽr þæt word fullice gecweden sy. Swa swa stemn
forestæpð worde, swa forestóp Iohannes ðam Hælende on middangearde;
forðan ðe God Fæder hine sende ætforan gesihðe his Bearnes, þæt he
sceolde gearcian and dæftan his weig. Hwæt ða Iohannes to mannum clypode
þas ylcan word, "Gearciað Godes weig." Se bydel ðe bodað rihtne geleafan
and gode weorc, he gearcað þone weig cumendum Gode to ðæra heorcnigendra
heortan.
|
It delights us to speak yet further of the holy man John, for his
honour and our bettering. Of him the prophet Isaiah wrote, that he is
"the voice of one crying in the waste, Prepare the way of God, make right
his paths. Every valley shall be filled, and every hill shall be lowered,
and all crookednesses shall be straightened, and sharpnesses smoothed."
The prophet called himself a voice, because he preceded Christ, who is
called the Word: not such a word as men speak, but he is the Wisdom of
the Father, and a word is the manifestation of wisdom. The Word is
Almighty God, the Son with his Father. In every word the voice is heard
before the word is fully spoken. As the voice precedes the word, so did
John precede Jesus on earth; for God the Father sent him before the sight
of his Son, that he might prepare and make ready his way. But John cried
these same words to men, "Prepare the way of God." The crier who
announces right belief and good works, prepares the way for the coming
God to the heart of the hearkeners.
|
|
Godes weg bið gegearcod on manna heortan, þonne hí ðære Soðfæstnysse
spræce eadmodlice gehyrað, and gearuwe beoð to Lifes bebodum; be ðam cwæð
se Hælend, "Se ðe me lufað, he hylt min bebod, and min Fæder hine lufað,
and wit cumað to him, and mid him wuniað." His paðas beoð gerihte, þonne
ðurh gode bodunge aspringað clæne geðohtas on mode ðæra hlystendra. Dena
getácniað þa eadmodan, and dúna ða modigan. On Drihtnes to-cyme wurdon
dena afyllede, and dúna geeadmette, swa swa he sylf cwæð, "Ælc ðæra ðe
hine onhefð bið geeadmet, and se ðe hine geeadmet bið geuferod." Swa swa
wæter scyt of ðære dúne, and ætstent on dene, swa forflihð se Halga Gast
modigra manna heortan, and nimð wununge on ðam eadmodan, swa swa se
witega cwæð, "On hwam gerest Godes Gast buton on ðam eadmodan?" Ðwyrnyssa
beoð gerihte, þonne ðwyrlicra manna heortan, þe beoð ðurh unrihtwisnysse
hócas awegde, eft ðurh regol-sticcan ðære soðan rihtwisnysse beoð
geemnode. Scearpnyssa beoð awende to smeðum wegum, ðonne ða yrsigendan
mod, and unliðe gecyrrað to manðwærnysse, þurh ongyte ðære upplican
gife.
|
The way of God is prepared in the heart of men, when they humbly hear
the speech of Truth, and are ready to the commandments of Life; of whom
Jesus said, "He who loveth me holdeth my commandment, and my Father
loveth him, and we will come to him, and will dwell with him." His paths
shall be straight, when, through good preaching, pure thoughts spring up
in the mind of the listeners. Valleys betoken the humble, and hills the
proud. At the Lord's advent valleys shall be filled, and hills lowered,
as he himself said, "Everyone of them who exalteth himself shall be
humbled, and he who humbleth himself shall be exalted." As water rushes
from the hill and stands in the valley, so flees the Holy Ghost from the
heart of proud men, and takes his dwelling in the humble, as the prophet
said, "In whom resteth the Spirit of God but in the humble?"
Crookednesses shall be straight, when the hearts of perverse men, which
are agitated by the hooks of unrighteousness, are again made even by the
ruling-rods of true righteousness. Sharpnesses shall be turned to smooth
ways, when angry and ungentle minds turn to gentleness through infusion
of the heavenly grace.
|
|
Langsumlic bið us to gereccenne, and eow to gehyrenne ealle ða
deopnyssa ðæs mæran Fulluhteres bodunge: hu he ða heardheortan Iudeiscre
ðeode mid stearcre ðreale and stiðre myngunge to lífes wege gebigde, and
æfter his ðrowunge hellwarum Cristes to-cyme cydde, swa swa he on life
mancynne agene alysednysse mid hludre stemne bealdlice bodade.
|
Tedious it would be for us to recount and for you to hear all the
depths of the great Baptist's preaching: how with strong reproof and
severe admonition he inclined the hard-hearted of the
Jewish people to the way of life, and after his suffering announced
Christ's advent to the inhabitants of hell, as he in life had with loud
voice boldly preached their own redemption to mankind.
|
|
Uton nu biddan ðone Wealdendan Hælend, þæt he, ðurh his ðæs mæran
Forryneles and Fulluhteres ðingunge, ús gemiltsige on andweardum lífe,
and to ðam ecan gelæde, ðam sy wuldor and lóf mid Fæder and Halgum Gaste
á on ecnysse. Amen.
|
Let us now pray the Powerful Saviour, that he, through the mediation
of the great Forerunner and Baptist, be merciful to us in the present
life, and lead us to the life eternal, to whom be glory and praise with
the Father and the Holy Ghost, ever to eternity. Amen.
|
|
III. KAL. IUL.
|
JUNE XXIX.
|
|
PASSIO APOSTOLORUM PETRI ET PAULI.
|
THE PASSION OF THE APOSTLES PETER AND PAUL.
|
|
Venit Iesus in partes Cæsareae Philippi: et reliqua.
|
Venit Jesus in partes Cæsareæ Philippi: et reliqua.
|
|
Matheus se Godspellere awrát on ðære godspellican gesetnysse, ðus
cweðende, "Drihten com to anre burhscire, ðe is geciged Cesarea Philippi,
and befrán his gingran hu menn be him cwyddedon. Hí andwyrdon, Sume menn
cweðað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helías,
sume Hieremias, oððe sum oðer witega. Se Hælend ða cwæð, Hwæt secge ge
þæt ic sy? Petrus him andwyrde, Þu eart Crist, ðæs lifigendan Godes Sunu.
Drihten him cwæð to andsware, Eadig eart ðu, Simon, culfran bearn, forðan
ðe flæsc and blod þe ne onwreah ðisne geleafan, ac min Fæder seðe on
heofonum is. Ic ðe secge, þæt þu eart stænen, and ofer ðysne stán ic
timbrige mine cyrcan, and helle gatu naht ne magon ongean hí. Ic betæce
ðe heofonan rices cæge; and swa hwæt swa ðu bintst on eorðan, þæt bið
gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið
unbunden on heofonum."
|
Matthew the Evangelist wrote in the evangelical Testament, thus
saying, "The Lord came to a district, which is called Cæsarea Philippi,
and asked his disciples how men spake concerning him. They answered, Some
men say that thou art John the Baptist; some men say that thou art Elias;
some Jeremias, or some other prophet. Jesus then said, What say ye that I
am? Peter answered him, Thou art Christ, Son of the living God. The Lord
said to him in answer, Blessed art thou, Simon, son of a dove, for flesh
and blood hath not revealed to thee this belief, but my Father who is in
heaven. I say to thee, thou art of stone, and on this stone I will build
my church, and the gates of hell may not aught against it. I will commit
to thee the key of the kingdom of heaven, and whatsoever thou shalt bind
on earth, that shall be bound in heaven; and whatsoever thou shalt unbind
on earth, that shall be unbound in heaven."
|
|
Beda se trahtnere us onwrihð þa deopnysse ðysre rædinge, and cwyð, þæt
Philippus se fyðerríca ða buruh Cesarea getimbrode, and on wurðmynte þæs
caseres Tiberii, ðe he under rixode, ðære byrig naman gesceop,
'Cesaream,' and for his agenum gemynde to ðam naman geyhte, 'Philippi,'
ðus cweðende, 'Cesarea Philippi,' swilce seo burh him bám to wurðmynte
swa genemned wære.
|
Beda the expositor reveals to us the mystery of this reading, and
says, that Philip the tetrarch built the city of Cæsarea, and, in honour
of the emperor Tiberius, under whom he governed, devised
for the city the name of Cæsarea, and in memorial of himself added to the
name, 'Philippi,' thus saying, 'Cæsarea Philippi,' as though the city
were so named in honour of them both.
|
|
Þaða se Hælend to ðære burhscire genealæhte, þa befrán hé, hu
woruld-menn be him cwyddedon: na swilce hé nyste manna cwyddunga be him,
ac hé wolde, mid soðre andetnysse ðæs rihtan geleafan, adwæscan ðone
leasan wenan dweligendra manna. His apostoli him andwyrdon, "Sume men
cwyddiað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helias,
sume Hieremias, oððe án ðæra witegena." Drihten ða befrán, "Hwæt secge ge
þæt ic sy?" swylce he swa cwæde, 'Nu woruld-menn ðus dwollice me
oncnawað, ge ðe godas sind, hu oncnawe ge me?' Se trahtnere cwæð 'godas,'
forðan ðe se soða God, seðe ana is Ælmihtig, hæfð geunnen ðone wurðmynt
his gecorenum, þæt hé hí godas gecigð. Him andwyrde se gehyrsuma Petrus,
"Ðu eart Crist, þæs lifigendan Godes Sunu." He cwæð 'þæs lifigendan
Godes,' for twæminge ðæra leasra goda, ða ðe hæðene ðeoda, mid mislicum
gedwylde bepæhte, wurðodon.
|
When Jesus drew near to the district, he asked, how the men of the
world spake of him: not as though he knew not the speeches of men
concerning him, but he would, by a true confession of the right belief,
destroy the false imagination of erring men. His apostles answered him,
"Some men say that thou art John the Baptist, some say that thou art
Elias, some Jeremias, or one of the prophets." The Lord then asked, "What
say ye that I am?" as if he had thus said, 'Now the men of the world thus
erroneously know me, how do ye, who are gods, know me?' The expositor
said 'gods,' because the true God, who alone is Almighty, has granted
that dignity to his chosen, that he calls them gods. The obedient Peter
answered him, "Thou art Christ, Son of the living God." He said 'of the
living God,' in distinction from the false gods, which the heathen
nations, by various error deceived, worshipped.
|
|
Sume hí gelyfdon on deade entas, and him deorwurðlice anlicnyssa
arærdon, and cwædon þæt hí godas wæron, for ðære micelan strencðe ðe hí
hæfdon: wæs ðeah heora líf swiðe mánfullic and bysmurfull; be ðam cwæð se
witega, "Ðæra hæðenra anlicnyssa sind gyldene and sylfrene, manna
handgeweorc: hí habbað dumne muð and blinde eagan, deafe earan and
ungrapigende handa, fét butan feðe, bodig butan life." Sume hí gelyfdon
on ða sunnan, sume on ðone monan, sume on fyr, and on manega oðre
gesceafta: cwædon þæt hí for heora fægernysse godas wæron.
|
Some of them believed in dead giants, and raised precious idols to
them, and said that they were gods, on account of the great strength they
had: yet were their lives very criminal and opprobrious; of whom the
prophet said, "The idols of the heathen are of gold and of silver, men's
handiwork: they have a dumb mouth and blind eyes, deaf ears and
unhandling hands, feet without pace, body without life." Some of them
believed in the sun, some in the moon, some in fire, and in many other
creatures: they said that on account of their fairness they were
gods.
|
|
Nu todælde Petrus swutelice ðone soðan geleafan, ðaða he cwæð, "Þu
eart Crist, ðæs lifigendan Godes Sunu." Se is lybbende God þe hæfð líf
and wununge ðurh hine sylfne, butan anginne, and seðe ealle gesceafta
þurh his agen Bearn, þæt is, his Wisdom, gesceop, and him eallum líf
forgeaf ðurh ðone Halgan Gast. On ðissum ðrym hádum is
an Godcundnys, and án gecynd, and án weorc untodæledlice.
|
Now Peter manifestly distinguished the true belief, when he said,
"Thou art Christ, Son of the living God." He is the living God who has
life and existence through himself, without beginning, and who created
all creatures through his own Son, that is, his Wisdom, and to them all
gave life through the Holy Ghost. In these three
persons is one Godhead, and one nature, and one work indivisibly.
|
|
Drihten cwæð to Petre, "Eadig eart ðu, culfran sunu." Se Halga Gast
wæs gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Hælend
Petrum culfran bearn, forðan ðe he wæs afylled mid bilewitnysse and gife
ðæs Halgan Gastes. He cwæð, "Ne onwreah ðe flæsc ne blod þisne geleafan,
ac min Fæder seðe on heofenum is." Flæsc and blod is gecweden, his
flæsclice mæið. Næfde he þæt andgit ðurh mæglice lare, ac se Heofenlica
Fæder, ðurh ðone Halgan Gast, ðisne geleafan on Petres heortan
forgeaf.
|
The Lord said to Peter, "Blessed art thou, son of a dove." The Holy
Ghost appeared over Christ in likeness of a dove. Now Jesus called Peter
the child of a dove, because he was filled with meekness and with the
grace of the Holy Ghost. He said, "Neither flesh nor blood hath revealed
unto thee this belief, but my Father who is in heaven." His fleshly
condition is called flesh and blood. He had not that intelligence through
parental love, but the Heavenly Father gave this belief into Peter's
heart through the Holy Ghost.
|
|
Drihten cwæð to Petre, "Þu eart stænen." For ðære strencðe his
geleafan, and for anrædnysse his andetnysse he underfencg ðone naman,
forðan ðe he geðeodde hine sylfne mid fæstum mode to Criste, seðe is
'stán' gecweden fram ðam apostole Paule. "And ic timbrige mine cyrcan
uppon ðisum stane:" þæt is, ofer ðone geleafan ðe ðu andetst. Eal Godes
gelaðung is ofer ðam stane gebytlod, þæt is ofer Criste; forðan ðe he is
se grundweall ealra ðæra getimbrunga his agenre cyrcan. Ealle Godes
cyrcan sind getealde to anre gelaðunge, and seo is mid gecorenum mannum
getimbrod, na mid deadum stanum; and eal seo bytlung ðæra liflicra stana
is ofer Criste gelogod; forðan ðe we beoð, þurh ðone geleafan, his lima
getealde, and hé ure ealra heafod. Se ðe ne bytlað of ðam grundwealle,
his weorc hryst to micclum lyre.
|
The Lord said to Peter, "Thou art of stone." For the strength of his
belief, and for the steadfastness of his profession he received that
name, because he had attached himself with firm mind to Christ, who is
called 'stone' by the apostle Paul. "And I will build my church upon this
stone:" that is, on that faith which thou professest. All God's church is
built on that stone, that is, upon Christ; for he is the foundation of
all the fabrics of his own church. All God's churches are accounted as
one congregation, and that is constructed of chosen men, not of dead
stones; and all the building of those living stones is founded on Christ;
for we, through that belief, are accounted his limbs, and he is the head
of us all. He who builds not from that foundation, his work falls to
great perdition.
|
|
Se Hælend cwæð, "Ne magon helle gatu naht togeanes minre cyrcan."
Leahtras and dwollic lár sindon helle gatu, forðan ðe hí lædað þone
synfullan swilce ðurh geat into helle wite. Manega sind ða gatu, ac heora
nan ne mæg ongean ða halgan gelaðunge, ðe is getimbrod uppon ðam fæstan
stane, Criste; forðan ðe se gelyfeda, þurh Cristes gescyldnysse, ætwint
ðam frecednyssum ðæra deoflicra costnunga.
|
Jesus said, "The gates of hell may not aught against my church." Sins
and erroneous doctrine are the gates of hell, because they lead the
sinful, as it were through a gate, into hell-torment. Many are the gates,
but none of them can do aught against the holy church, which is built
upon that fast stone, Christ; for the faithful man, through the
protection of Christ, avoids the perils of diabolical temptations.
|
|
He cwæð, "Ic ðe betæce heofonan rices cæge." Nis seo cæig gylden, ne
sylfren, ne of nanum antimbre gesmiðod, ac is se anweald þe him Crist
forgeaf, þæt nan man ne cymð into Godes rice, buton se halga Petrus him
geopenige þæt infær. "And swa hwæt swa ðu bintst ofer eorðan, þæt bið
gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið
unbunden on heofenan." Þisne anweald he forgeaf nu Petre, and eac syððan,
ǽr his upstige, eallum his apostolum, ðaða he him on-ableow, ðus
cwæðende, "Onfoð Haligne Gast: ðæra manna synna þe ge forgyfað, beoð
forgyfene; and ðam ðe ge forgifenysse ofunnon, him bið oftogen seo
forgyfenys."
|
He said, "I will commit to thee the key of the kingdom of heaven."
That key is not of gold nor of silver, nor forged of any substance, but
is the power which Christ gave him, that no man shall come
into God's kingdom, unless the holy Peter open to him the entrance. "And
whatsoever thou shalt bind on earth, that shall be bound in heaven; and
whatsoever thou shalt unbind on earth, that shall be unbound in heaven."
This power he then gave to Peter and likewise afterwards, ere his
ascension, to all his apostles, when he blew on them, thus saying,
"Receive the Holy Ghost: the sins of those men which ye forgive shall be
forgiven; and from those to whom ye refuse forgiveness, forgiveness shall
be withdrawn."
|
|
Nellað ða apostoli nænne rihtwisne mid heora mansumunge gebindan, ne
eac ðone mánfullan miltsigende unbindan, butan he mid soðre dǽdbote
gecyrre to lifes wege. Þone ylcan andweald hæfð se Ælmihtiga getiðod
biscopum and halgum mæsse-preostum, gif hí hit æfter ðære godspellican
gesetnysse carfullice healdað. Ac forði is seo cæig Petre sinderlice
betæht, þæt eal ðeodscipe gleawlice tocnáwe, þæt swa hwá swa oðscyt fram
annysse ðæs geleafan ðe Petrus ða andette Criste, þæt him ne bið getiðod
naðor ne synna forgyfenys ne infær þæs heofenlican rices.
|
The apostles will not bind any righteous man with their anathema, nor
also mercifully unbind the sinful, unless he with true repentance return
to the way of life. The same power has the Almighty granted to bishops
and holy mass-priests, if they carefully hold it according to the
evangelical volume. But the key is especially committed to Peter, that
every people may with certainty know, that whosoever deviates from the
unity of the faith which Peter then professed to Christ, to him will be
granted neither forgiveness of sins nor entrance into the kingdom of
heaven.
|
|
DE PASSIONE APOSTOLORUM PETRI ET PAULI.
|
OF THE PASSION OF THE APOSTLES PETER AND PAUL.
|
|
We wyllað æfter ðisum godspelle eow gereccan ðæra apostola drohtnunga
and geendunge, mid scortre race; forðan ðe heora ðrowung is gehwær on
Engliscum gereorde fullice geendebyrd.
|
We will after this gospel relate to you the lives and end of those
apostles in a short narrative, because their passion is everywhere fully
set forth in the English tongue.
|
|
Æfter Drihtnes upstige wæs Petrus bodigende geleafan ðam leodscipum ðe
sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Syððan, ymbe
tyn geara fyrst, hé gewende to Romebyrig, bodigende godspel; and on ðære
byrig hé gesette his biscop-setl, and ðær gesæt fif and twentig geara,
lærende ða Romaniscan ceastregewaran Godes mærða, mid micclum tacnum. His
wiðerwinna wæs on eallum his færelde sum drý, se wæs Simon geháten. Þes
drý wæs mid ðam awyrgedum gaste to ðam swyðe afylled,
þæt he cwæð þæt he wære Crist, Godes Sunu, and mid his drycræfte ðæs
folces geleafan amyrde.
|
After the Lord's ascension Peter was preaching the faith to the
nations which are called Galatia, Cappadocia, Bithynia, Asia, Italy.
Afterwards, after a space of ten years, he returned to Rome, preaching
the gospel; and in that city he set his episcopal seat, and there sat
five and twenty years, teaching the Roman citizens the glories of God,
with many miracles. His adversary in all his course was a certain
magician, who was called Simon. This magician was filled with the
accursed spirit to that degree, that he said that he was Christ, the Son
of God, and with his magic corrupted the faith of the people.
|
|
Þa gelámp hit þæt man ferede anre wuduwan suna líc ðær Petrus
bodigende wæs. He ða cwæð to ðam folce and to ðam drý, "Genealǽcað
ðære bære, and gelyfað þæt ðæs bodung soð sy, ðe ðone deadan to life
arærð." Hwæt ða Simon wearð gebyld þurh deofles gast, and cwæð, "Swa
hraðe swa ic þone deadan arǽre, acwellað minne wiðerwinnan Petrum."
Þæt folc him andwyrde, "Cucenne we hine forbærnað." Simon ða mid deofles
cræfte dyde þæt ðæs deadan líc styrigende wæs. Þa wende þæt folc þæt he
geedcucod wære. Petrus ða ofer eall clypode, "Gif he geedcucod sy, sprece
to ús, and astande; onbyrige metes, and ham gecyrre." Þæt folc ða hrymde
hlúddre stemne, "Gif Simon ðis ne deð, hé sceal þæt wite ðolian ðe hé ðe
gemynte." Simon to ðisum wordum hine gebealh and fleonde wæs, ac þæt folc
mid ormǽtum edwite hine gehæfte.
|
Then it happened that the corpse of a widow's son was borne where
Peter was preaching. He said to the people and to the magician, "Draw
near to the bier, and believe that his preaching is true who raises the
dead to life." Simon was hereupon emboldened by the spirit of the devil,
and said, "As soon as I shall have raised the dead, kill my adversary
Peter." The people answered him, "We will burn him alive." Simon then,
through the devil's craft, made the corpse of the dead to move. The
people then imagined that he was restored to life: but Peter cried above
all, "If he be restored to life, let him speak to us, and stand up; let
him taste food, and return home." The people then exclaimed with loud
voice, "If Simon do this not, he shall undergo the punishment which he
devised for thee." Simon at these words was angry, and was fleeing away,
but the people with unmeasured reproach seized on him.
|
|
Se Godes apostol ða genealæhte ðam lice mid aðenedum earmum, ðus
biddende, "Ðu, leofa Drihten, ðe ús sendest to bodigenne ðinne geleafan,
and ús behete þæt we mihton, ðurh ðinne naman, deoflu todræfan, and
untrume gehælan, and ða deadan aræran, arǽr nu ðisne cnapan, þæt
ðis folc oncnáwe þæt nan God nys buton ðu ana, mid ðinum Fæder, and ðam
Halgan Gaste." Æfter ðisum gebede arás se deada, and gebígedum cneowum to
Petre cwæð, "Ic geseah Hælend Crist, and hé sende his englas forð for
ðinre bene, þæt hí me to life gelæddon." Þæt folc ða mid anre stemne
clypigende cwæð, "An God is ðe Petrus bodað:" and woldon forbǽrnan
ðone drý, ac Petrus him forwyrnde; cwæð, þæt se Hælend him tæhte ðone
regol, þæt hí sceoldon yfel mid góde forgyldan.
|
The apostle of God then drew near to the corpse with outstretched
arms, thus praying, "Thou, beloved Lord, who hast sent us to preach thy
faith, and hast promised us that we might, through thy name, drive away
devils, and heal the sick, and raise up the dead, raise up now this lad,
that this people may know that there is no God but thou alone, with thy
Father and the Holy Ghost." After this prayer the dead rose up, and with
bended knees said to Peter, "I saw Jesus Christ, and he sent his angels
forth at thy prayer, that they might lead me to life." The people then
crying with one voice said, "There is one God that Peter preaches:" and
would burn the magician, but Peter forbade them, saying, that Jesus had
taught them the rule, that they should requite evil with good.
|
|
Simon, ðaða he ðam folce ætwunden wæs, getígde ænne ormǽtne
ryððan innan ðam geate þær Petrus inn hæfde, þæt he fǽrlice hine
abítan sceolde. Hwæt ða Petrus cóm, and ðone ryððan untígde mid ðisum
bebode, "Yrn, and sege Simone, þæt he leng mid his drycræfte Godes folc
ne bepæce, ðe hé mid his agenum blode gebohte." And hé sona getengde wið
þæs drýs, and hine on fleame gebrohte. Petrus wearð æfterweard þus
cweðende, "On Godes naman ic ðe bebeode, þæt ðu nænne toð on his lice ne
gefæstnige." Se hund, ðaða hé ne moste his lichaman derian, totær his
hæteru sticmælum of his bæce, and hine dráf geond ða weallas, ðeotende
swa swa wulf, on ðæs folces gesihðe. He ða ætbærst ðam hunde, and to
lángum fyrste siððan, for ðære sceame, næs gesewen on Romana-byrig.
|
Simon, when he had escaped from the people, tied a huge mastiff within
the gate where Peter had his dwelling, that he might suddenly devour
him. But Peter came and untied the mastiff with this injunction, "Run,
and say to Simon, that he no longer with his magic deceive God's people,
whom he bought with his own blood." And he forthwith hastened towards the
magician, and put him to flight. Peter afterwards thus spake, "In the
name of God I command thee that thou fasten no tooth on his body." The
dog, when he might not hurt his body, tore his garments piecemeal from
his back, and, howling like a wolf, drove him along the walls, in sight
of the people. He then escaped from the dog, and for a long time after,
for shame, was not seen in Rome.
|
|
Syððan eft on fyrste he begeat sumne ðe hine bespræc to ðam casere
Nerone, and gelámp ða þæt se awyrgeda ehtere þone deofles ðen his
freondscipum geðeodde. Mid ðam ðe hit ðus gedón wæs, ða æteowde Crist
hine sylfne Petre on gastlicere gesihðe, and mid ðyssere tihtinge hine
gehyrte, "Se drý Simon and se wælhreowa Nero sind mid deofles gaste
afyllede, and syrwiað ongean ðe; ac ne beo ðu afyrht; ic beo mid þe, and
ic sende minne ðeowan Paulum ðe to frofre, se stæpð to merigen into
Romana-byrig, and gýt mid gastlicum gecampe winnað ongean ðone drý, and
hine awurpað into helle grunde: and gýt siððan samod to minum rice
becumað mid sige martyrdomes."
|
After a time he got some one to speak of him to the emperor Nero, and
it happened that the accursed persecutor associated the devil's minister
in his friendship. When this had taken place, Christ appeared to Peter in
a ghostly vision, and encouraged him with this incitement, "The magician
Simon and the cruel Nero are filled with the spirit of the devil, and
machinate against thee, but be thou not afraid; I will be with thee, and
I will send my servant Paul for thy comfort, who shall enter into Rome
to-morrow, and ye shall fight in ghostly conflict against the magician,
and shall cast him into the abyss of hell, and ye shall afterwards
together come to my kingdom with the triumph of martyrdom."
|
|
Non passus est Paulus, quando uinctus Romam perductus est, sed post
aliquot annos, quando sponte illuc iterum reuersus est. Þis gelámp swa
soðlice. On ðone oðerne dæg com Paulus into ðære byrig, and heora ægðer
oðerne mid micelre blisse underfeng, and wæron togædere bodigende binnan
ðære byrig seofon monðas þam folce lifes weig. Beah ða ungerim folces to
cristendome þurh Petres lare; and eac ðæs caseres gebedda Libia, and his
heah-gerefan wíf Agrippina wurdon swa gelyfede þæt hí forbugon heora wera
neawiste. Þurh Paules bodunge gelyfdon ðæs caseres ðegnas and híredcnihtas, and æfter heora fulluhte
noldon gecyrran to his hírede.
|
Non passus est Paulus, quando vinctus Romam perductus est, sed post
aliquot annos, quando sponte illuc iterum reversus est. This in sooth so
happened. On the next day Paul came into the city, and each of them
received the other with great joy, and they were together seven months
preaching within the city the way of life to the people. People without
number then inclined to christianity through the teaching of Peter; and
also Livia the emperor's consort, and the wife of his chief officer,
Agrippina, were so imbued with the faith, that they eschewed the
intercourse of their husbands. Through the preaching of Paul the servants
and domestics of the emperor believed, and after their baptism
would not return to his family.
|
|
Simon se drý worhte ða ærene næddran, styrigende swylce heo cucu wære;
and dyde þæt ða anlicnyssa ðæra hæðenra hlihhende wæron and styrigende;
and he sylf wearð færlice upp on ðære lyfte gesewen. Þær-to-geanes
gehælde Petrus blinde, and healte, and deofol-seoce, and ða deadan
arærde, and cwæð to ðam folce þæt hí sceoldon forfleon þæs deofles
drýcræft, ðylæs ðe hí mid his lotwrencum bepæhte wurdon. Þa wearð ðis ðam
casere gecydd, and he het ðone drý him to gefeccan, and eac ða apostolas.
Simon bræd his hiw ætforan ðam casere, swa þæt he wearð færlice geðuht
cnapa, and eft hárwenge; hwíltidum on wimmannes hade, and eft ðærrihte on
cnihthade.
|
Simon the magician then wrought a brazen serpent, moving as if it were
alive, and made the idols of the heathens laughing and moving; and he
himself suddenly appeared up in the air. On the other hand Peter healed
the blind, and the halt, and the possessed of devils, and raised up the
dead, and said to the people that they should flee from the magic of the
devil, lest they should be deceived by his wiles. This was then made
known to the emperor, and he commanded the magician to be fetched to him,
and also the apostles. Simon changed his appearance before the emperor,
so that he suddenly seemed a boy, and afterwards a hoary man; sometimes
in a woman's person, and again instantly in childhood.
|
|
Þa Nero þæt geseah, ða wende hé þæt he Godes Sunu wære. Petrus cwæð
þæt hé Godes wiðersaca wære, and mid leasum drýcræfte forscyldigod, and
cwæð þæt he wære gewiss deofol on menniscre edwiste. Simon cwæð, "Nis na
gedafenlic þæt ðu, cyning, hlyste anes leases fisceres wordum; ac ic
ðisne hosp leng ne forbere: nu ic beode minum englum þæt hí me on ðisum
fiscere gewrecon." Petrus cwæð, "Ne ondræde ic ðine awyrgedan gastas, ac
hí weorðað afyrhte þurh mines Drihtnes geleafan." Nero cwæð, "Ne ondrætst
ðu ðe, Petrus, Simones mihta, ðe mid wundrum his godcundnysse
geswutelað?" Petrus cwæð, "Gif he godcundnysse hæbbe, ðonne secge he hwæt
ic ðence, oððe hwæt ic dón wylle." Nero cwæð, "Sege me, Petrus, on
sundor-spræce hwæt ðu ðence." He ða leat to ðæs caseres eare, and het him
beran diglice berenne hláf; and he bletsode ðone hláf, and tobræc, and
bewand on his twam slyfum, ðus cweðende, "Sege nu, Simon, hwæt ic ðohte,
oððe cwæde, oþþe gedyde." He ða gebealh hine, forðan þe he ne mihte
geopenian Petres digelnysse, and dyde þa mid drýcræfte þæt ðær comon
micele hundas, and ræsdon wið Petres weard; ac Petrus æteowde ðone
gebletsodan hláf ðam hundum, and hí ðærrihte of heora gesihðe
fordwinon. He ða cwæð to ðam casere, "Simon me mid his englum geðiwde, nu
sende he hundas to me; forðan ðe he næfð godcundlice englas, ac hæfð
hundlice." Nero cwæð, "Hwæt is nu, Simon? Ic wene wit sind oferswiðde."
Simon andwyrde, "Þu goda cyning, nat nán man manna geðohtas buton Gode
anum." Petrus andwyrde, "Untwylice þu lihst þæt þu God sy, nu ðu nast
manna geðohtas."
|
When Nero saw that, he imagined that he was the Son of God. Peter said
that he was God's adversary, and guilty of false magic, and said that he
was certainly the devil in human substance. Simon said, "It is not
fitting that thou, king, shouldst listen to the words of a false fisher;
but I will no longer bear this contumely: I will now command my angels to
avenge me on this fisher." Peter said, "I fear not thy accursed spirits,
but they will become terrified through the faith of my Lord." Nero said,
"Fearest thou not, Peter, the powers of Simon, who manifests to thee his
divinity by miracles? " Peter said, "If he have divinity, then let him
say what I think, or what I will do." Nero said, "Tell me, Peter, in
speech apart, what thou thinkest." He then bent to the emperor's ear, and
ordered a barley loaf to be privately brought to him; and he blessed the
loaf, and brake, and wrapt it in his two sleeves, thus saying, "Say now,
Simon, what I thought, or said, or did." He was then wroth, for he could
not open Peter's secret, and caused by magic large dogs to come, and rush
towards Peter; but Peter showed the blessed bread to the dogs, and they
straightways vanished from their sight. He then said to
the emperor, "Simon threatened me with his angels, now he sends dogs to
me; because he has not divine angels, but has doglike." Nero said, "What
is now, Simon? I ween we are overcome." Simon answered, "Thou good king,
no one knows men's thoughts but God alone." Peter answered, "Undoubtedly
thou liest that thou art God, now thou knowest not men's thoughts."
|
|
Þa bewende Nero hine to Paulum, and cwæð, "Hwí ne cwest ðu nán word?
Oððe hwa teah ðe? oððe hwæt lærdest ðu mid þinre bodunge?" Paulus him
andwyrde, "La leof, hwæt wille ic ðisum forlorenum wiðersacan
geandwyrdan? Gif ðu wilt his wordum gehyrsumian, þu amyrst ðine sawle and
eac ðinne cynedom. Be minre lare, þe ðu axast, ic ðe andwyrde. Se Hælend,
þe Petrum lærde on his andweardnysse, se ylca me lærde mid onwrigenysse;
and ic gefylde mid Godes lare fram Hierusalem, oðþæt ic com to Iliricum.
Ic lærde þæt men him betweonan lufodon and geárwurðedon. Ic tæhte ðam
rícan, þæt hí ne onhofon hí, ne heora hiht on leasum welan ne besetton,
ac on Gode anum. Ic tæhte ðam medeman mannum, þæt hí gehealdene wæron on
heora bigwiste and scrude. Ic bebead þearfum, þæt hí blissodon on heora
hafenleaste. Fæderas ic manode, þæt hí mid steore Godes eges heora cild
geðeawodon. Þam cildum ic bead, þæt hí gehyrsume wæron fæder and meder to
halwendum mynegungum. Ic lærde weras, þæt hí heora ǽwe heoldon,
forðan þæt se wer gewitnað on æwbræcum wife, þæt wrecð God on
ǽwbræcum were. Ic manode ǽwfæste wíf, þæt hí heora weras
inweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic
lærde hlafordas, þæt hí heora ðeowum liðe wæron; forðan ðe hí sind
gebroðru for Gode, se hlaford and se ðeowa. Ic bebead ðeowum mannum, þæt
hí getreowlice, and swa swa Gode heora hlafordum þeowdon. Ic tæhte eallum
geleaffullum mannum, þæt hí wurðian ænne God Ælmihtigne and
ungesewenlicne. Ne leornode ic ðas lare æt nanum eorðlicum menn, ac
Hælend Crist of heofonum me spræc to, and sende
me to bodigenne his láre eallum ðeodum, ðus cweðende, 'Far ðu geond þas
woruld, and ic beo mid þe; and swa hwæt swa ðu cwyst oþþe dest, ic hit
gerihtwisige.'" Se casere wearð þa ablicged mid þisum wordum.
|
Nero then turned to Paul, and said, "Why sayest thou no word? Or who
has taught thee? or what hast thou taught with thy preaching?" Paul
answered him, "O sir, why shall I answer this lost adversary? If thou
wilt obey his words, thou wilt injure thy soul, and also thy kingdom.
Concerning my teaching, which thou askest, I will answer thee. Jesus, who
while present taught Peter, the same by revelation taught me; and I have
filled with the precepts of God from Jerusalem until I came to Illyricum.
I taught that men should love and honour each other. I taught the rich
not to exalt themselves, nor to place their hope in false wealth, but in
God alone. I taught men of moderate means to be frugal in their food and
clothing. I enjoined the poor to rejoice in their indigence. Fathers I
exhorted to bring up their children in the fear of God. Children I
enjoined to be obedient to the salutary admonitions of father and mother.
I taught husbands to keep inviolate their wedlock, because that which a
man punishes in an adulterous wife, God will avenge in an adulterous
husband. I exhorted pious wives inwardly to love their husbands, and with
awe obey them as masters. I taught masters to be kind to their servants;
because they are brothers before God, the master and the servant. I
commanded serving men faithfully and as God to serve their masters. I
taught all believing men to worship one God Almighty and invisible. I
learned not this lore of any earthly man, but Jesus Christ spake to
me from heaven, and sent me to preach his doctrine to all nations, thus
saying, 'Go thou throughout the world, and I will be with thee, and
whatsoever thou sayest or doest, I will justify it.'" The emperor was
then astonished at these words.
|
|
Simon cwæð, "Ðu góda cyning, ne understenst ðu ðisra twegra manna
gereonunge ongean me. Ic com Soðfæstnys, ac ðas ðweorigað wið me. Hát nu
aræran ænne heahne torr, þæt ic ðone astige; forðan ðe mine englas nellað
cuman to me on eorðan betwux synfullum mannum: and ic wylle astigan to
minum fæder, and ic bebeode minum englum, þæt hi ðe to minum rice
gefeccan." Nero ða cwæð, "Ic wylle geseon gif ðu ðas behát mid weorcum
gefylst;" and het ða ðone torr mid micclum ofste on smeðum felda aræran,
and bebead eallum his folce þæt hi to ðyssere wæfersyne samod comon. Se
drý astah ðone torr ætforan eallum ðam folce, and astrehtum earmum ongann
fleogan on ða lyft.
|
Simon said, "Thou good king, thou understandest not the plot of these
two men against me. I am the Truth, but these thwart me. Command now a
high tower to be raised, that I may ascend it; for my angels will not
come to me on earth among sinful men: and I will ascend to my father, and
I will command my angels to fetch thee to my kingdom." Nero then said, "I
will see if thou fulfillest these promises by deeds;" and then bade the
tower be raised with great haste on the smooth field, and commanded all
his people to come together to this spectacle. The magician then ascended
the tower before all the people, and with outstretched arms began to fly
in the air.
|
|
Paulus cwæð to Petre, "Broðer, þu wære Gode gecoren ær ic, ðe gedafnað
þæt þu ðisne deofles ðen mid ðinum benum afylle; and ic eac mine cneowu
gebige to ðære bene." Þa beseah Petrus to ðam fleondan drý, þus cweðende,
"Ic halsige eow awirigede gastas, on Cristes naman, þæt ge forlæton ðone
drý ðe ge betwux eow feriað;" and ða deoflu þærrihte hine forleton, and
he feallende tobærst on feower sticca. Þa feower sticca clifodon to
feower stanum, ða sind to gewitnysse ðæs apostolican siges oð þisne
andweardan dæg. Petres geðyld geðafode þæt ða hellican fynd hine up geond
þa lyft sume hwile feredon, þæt he on his fylle þy hetelicor hreosan
sceolde; and se ðe lytle ær beotlice mid deoflicum fiðerhaman fleon
wolde, þæt he ða færlice his feðe forlure. Him gedafenode þæt hé on
heannysse ahafen wurde, þæt hé on gesihðe ealles folces hreosende ða
eorðan gesohte.
|
Paul said to Peter, "Brother, thou wast chosen of God before me, to
thee it is fitting that thou cast down this minister of the devil with
thy prayers; and I will also bend my knees to that prayer." Peter then
looked towards the flying magician, thus saying, "I conjure you, accursed
spirits, in the name of Christ, to forsake the magician whom ye bear
betwixt you;" and the devils instantly forsook him, and he falling brake
into four pieces. The four pieces clave to four stones, which are for
witness of the apostolic triumph to this day. Peter's patience allowed
the hellish fiends to bear him somewhile up through the air, that in his
fall he might descend the more violently; and that he, who menacingly a
little before would fly with devilish wings, might suddenly lose his
footing. It was befitting him to be raised up on high, that, in the sight
of all the people, falling down, he might seek the earth.
|
|
Hwæt ða, Nero bebead Petrum and Paulum on bendum gehealdan, and ða
sticca Simones hreawes mid wearde besettan: wende þæt hé
of deaðe on ðam ðriddan dæge arisan mihte. Petrus cwæð, "Ðes Simon ne
ge-edcucað ǽr ðam gemǽnum æriste, ac he is to ecum witum
geniðerod." Se Godes wiðerwinna ða, Nero, mid geðeahte his heah-gerefan
Agrippan, het Paulum beheafdian, and Petrum on rode ahón. Paulus ða, be
ðæs cwelleres hæse, underbeah swurdes ecge, and Petrus rode-hengene
astah. Þaða hé to ðære rode gelæd wæs, he cwæð to ðam cwellerum, "Ic
bidde eow, wendað min heafod adúne, and astreccað mine fét wið heofonas
weard: ne eom ic wyrðe þæt ic swa hangige swa min Drihten. He astah of
heofonum for middangeardes alysednysse, and wæron forði his fét niðer
awende. Me he clypað nu to his rice; awendað forði mine fótwelmas to ðan
heofonlican wege." And ða cwelleras him ða þæs getiðodon.
|
Nero then commanded Peter and Paul to be held in bonds, and the pieces
of Simon's carcase to be guarded by a watch: he weened that he could
arise from death on the third day. Peter said, "This Simon will not be
requickened before the general resurrection, but he is condemned to
everlasting torments." Then God's adversary, Nero, with the counsel of
his chief officer Agrippa, commanded Paul to be beheaded, and Peter
hanged on a cross. Paul then, at the executioner's command, bowed his
neck under the sword's edge, and Peter ascended the cross. While he was
being led to the cross, he said to the executioners, "I beseech you, turn
my head down, and stretch my feet towards heaven: I am not worthy to hang
as my Lord. He descended from heaven for the redemption of the world, and
therefore were his feet turned downwards. He now calls me to his kingdom;
turn therefore my foot-soles to the heavenly way." And the executioners
granted him this.
|
|
Þa wolde þæt cristene folc ðone casere acwellan, ac Petrus mid þisum
wordum hí gestilde: "Mín Drihten for feawum dagum me geswutelode þæt ic
sceolde mid þysre ðrowunge his fótswaðum fylian: nu, mine bearn, ne
gelette ge minne weg. Mine fét sind nu awende to ðam heofenlican life.
Blissiað mid me; nu to-dæg ic onfó minre earfoðnysse edlean." He wæs ða
biddende his Drihten mid þisum wordum: "Hælend mín, ic ðe betæce ðine
scep, þe ðu me befæstest: ne beoð hi hyrdelease þonne hí ðe habbað." And
hé mid þisum wordum ageaf his gast.
|
Then would the christian people slay the emperor, but Peter stilled
them with these words: "My Lord a few days ago manifested to me that I
should follow his footsteps with this suffering: now, my children, hinder
not my way. My feet are now turned to the heavenly life. Rejoice with me;
now to-day I shall receive the reward of my tribulation." He was then
praying his Lord with these words: "My Saviour, I commit to thee thy
sheep, which thou didst entrust to me: they will not lack a shepherd when
they have thee." And with these words he gave up his ghost.
|
|
Samod hí ferdon, Petrus and Paulus, on ðisum dæge, sigefæste to ðære
heofonlican wununge, on þam syx and þrittegoðan geare æfter Cristes
ðrowunge, mid þam hí wuniað on ecnysse. Igitur Hieronimus et quique alii
auctores testantur, quod in una die simul Petrus et Paulus martirizati
sunt.
|
Together they went, Peter and Paul, on this day, triumphant to the
heavenly dwelling, in the six and thirtieth year after Christ's passion,
with whom they continue to eternity. Igitur Hieronymus et quique alii
auctores testantur, quod in una die simul Petrus et Paulus martyrizati
sunt.
|
|
Æfter heora ðrowunge þærrihte comon wlitige weras, and uncuðe eallum
folce: cwædon þæt hi comon fram Hierusalem, to ðy þæt hi woldon ðæra
apostola líc bebyrian; and swa dydon mid micelre arwurðnysse, and sædon
þam folce, þæt hí micclum blissian mihton, forðan ðe hi
swylce mundboran on heora neawiste habban moston.
|
Immediately after their passion there came beauteous men, and unknown
to all the people: they said that they came from Jerusalem, that they
might bury the bodies of the apostles; and so did with great honour, and
said to the people, that they might greatly rejoice at having such
patrons in their proximity.
|
|
Wite ge eac þæt ðes wyrresta cyning Nero rice æfter cwale þisra
apostola healdan ne mót. Hit gelámp ða þæt eal ðæs wælhreowan caseres
folc samod hine hatode, swa þæt hi ræddon anmodlice þæt man hine gebunde,
and oð deað swunge. Nero, ðaða he ðæs folces ðeaht geacsode, wearð to
feore afyrht, and mid fleame to wuda getengde. Þa sprang þæt word þæt hé
swa lange on ðam holte on cyle and on hungre dwelode, oðþæt hine wulfas
totæron.
|
Know ye also that this worst of kings, Nero, could not hold his realm
after the death of these apostles. It befell that all the people together
of the cruel emperor hated him, so that they resolved unanimously to bind
and scourge him to death. When Nero heard of the people's counsel he was
mortally afraid, and hastened in flight to the wood. Then the rumour
sprang up that he continued so long in the wood, in cold and hunger,
until wolves tore him in pieces.
|
|
Þa gelámp hit æfter ðam, þæt Grecas gelæhton ðæra apostola lichaman,
and woldon east mid him lædan. Þa færinga gewearð micel eorð-styrung, and
þæt Romanisce folc ðyder onette, and ða líc ahreddan, on ðære stowe ðe is
geháten Catacumbas; and hí ðær heoldon oðer healf gear, oðþæt ða stowa
getimbrode wæron, ðe hí siððan on aléde wæron, mid wuldre and lófsangum.
Cuð is geond ealle ðeodscipas þæt fela wundra gelumpon æt ðæra apostola
byrgenum, ðurh ðæs Hælendes tiðe, ðam sy wuldor and lóf á on ecnysse.
Amen.
|
It happened after that, that Greeks seized the bodies of the apostles,
and would take them with them eastward. There then was suddenly a great
earthquake, and the Roman people hastened thither, and rescued the
bodies, in the place which is called the Catacombs, and they preserved
them there a year and a half, until the places were built in which they
were afterwards laid, with glory and hymns. It is known among all nations
that many wonders happened at the tombs of those apostles, through
permission of Jesus, to whom be glory and praise ever to eternity.
Amen.
|