|
PRÆFATIO.
|
PREFACE.
|
|
Ic Ælfric munuc and mæssepreost, swa þeah waccre þonne swilcum hadum
gebyrige, wearð asend on Æþelredes dæge cyninges fram Ælfeage biscope,
Aðelwoldes æftergengan, to sumum mynstre þe is Cernel gehaten, þurh
Æðelmæres bene ðæs þegenes, his gebyrd and goodnys sind gehwær cuþe. Þa
bearn me on mode, ic truwige þurh Godes gife, þæt ic ðas boc of Ledenum
gereorde to Engliscre spræce awende; na þurh gebylde mycelre lare, ac
forþan þe ic geseah and gehyrde mycel gedwyld on manegum Engliscum bocum,
þe ungelærede menn þurh heora bilewitnysse to micclum wisdome tealdon;
and me ofhreow þæt hí ne cuþon ne næfdon þa godspellican lare on heora
gewritum, buton þam mannum anum ðe þæt Leden cuðon, and buton þam bocum
ðe Ælfred cyning snoterlice awende of Ledene on Englisc, þa synd to
hæbbene. For þisum antimbre ic gedyrstlæhte, on Gode truwiende, þæt ic
ðas gesetnysse undergann, and eac forðam þe menn behofiað godre lare
swiðost on þisum timan þe is geendung þyssere worulde, and beoð fela
frecednyssa on mancynne ærðan þe se ende becume, swa swa ure Drihten on
his godspelle cwæð to his leorning-cnihtum, "Ðonne beoð swilce gedreccednyssa
swilce næron næfre ær fram frymðe middangeardes. Manega lease Cristas
cumað on minum naman, cweðende, 'Ic eom Crist,' and wyrcað fela tacna and
wundra, to bepæcenne mancynn, and eac swylce þa gecorenan men, gif hit
gewurþan mæg: and butan se Ælmihtiga God ða dagas gescyrte, eall mennisc
forwurde; ac for his gecorenum he gescyrte þa dagas." Gehwá mæg þe
eaðelicor ða toweardan costnunge acuman, ðurh Godes fultum, gif hé bið
þurh boclice lare getrymmed; forðan ðe þa beoð gehealdene þe oð ende on
geleafan þurhwuniað. Fela gedreccednyssa and earfoðnysse becumað on
þissere worulde ǽr hire geendunge, and þa synd ða bydelas þæs ecan
forwyrdes on yfelum mannum, þe for heora mándædum siððan ecelice þrowiað
on ðære sweartan helle. Þonne cymð se Antecrist, se bið mennisc mann and
soð deofol, swa swa ure Hælend is soðlice mann and God on anum hade. And
se gesewenlica deofol þonne wyrcð ungerima wundra, and cwyð þæt he sylf
God beo, and wile neadian mancynn to his gedwylde; ac his tima ne bið na
langsum; forþan þe Godes grama hine fordeð, and þeos weoruld bið siððan
geendod. Crist ure Drihten gehælde untrume and adlige, and þes deofol þe
is gehaten Antecrist, þæt is gereht, ðwyrlic Crist, aleuað and geuntrumað
ða halan, and nænne ne gehælð fram untrumnyssum, buton þam anum þe he
sylf ær awyrde. He and his gingran awyrdað manna lichaman digellice þurh
deofles cræft, and gehælað hí openlice on manna gesihþe; ac hé ne mæg
nænne gehælan þe God sylf ær geuntrumode. He neadað þurh yfelnysse þæt
men sceolon bugan fram heora Scyppendes geleafan to his leasungum, seðe
is ord ælcere leasunge and yfelnysse. Se Ælmihtiga God geðafað þam
arleasan Antecriste to wyrcenne tácna, and wundra, and ehtnysse, to
feorþan healfan geare; forþan ðe on ðam timan bið swa micel yfelnyss and
þwyrnys betwux mancynne þæt hí wel wyrðe beoð þære deoflican ehtnysse, to
ecum forwyrde þam ðe him onbugað, and to ecere myrhðe ðam þe him þurh
geleafan wiðcweðað. God geðafað eac þæt his gecorenan þegenas beon
aclænsade fram eallum synnum þurh ða ormætan
ehtnyssa, swa swa gold bið on fyre afandod. Þa ofslihð se deofol ðe him
wiðstandað, and hí þonne farað mid halgum martyrdome to heofenan rice. Þa
ðe his leasungum gelyfað, þam hé arað, and hí habbað syððan þa ecan susle
to edleane heora gedwyldes. Se arleasa deð þæt fyr cymð ufan swilce of
heofonum on manna gesihðe, swilce hé God Ælmihtig sy, ðe ah geweald
heofenas and eorþan. Ac þa cristenan sceolon beon þonne gemyndige hu se
deofol dyde þa ða he bæd æt Gode þæt he moste fandian Iobes. He gemacode
ða þæt fyr come ufan swilce of heofenum, and forbærnde ealle his scep út
on felda, and þa hyrdas samod, buton anum þe hit him cyðan sceolde. Ne
sende se deofol ða fyr of heofenum, þeah ðe hit ufan come; forðan þe he
sylf næs on heofonum, syððan he for his modignysse of-aworpen wæs. Ne eac
se wælhreowa Antecrist næfð þa mihte þæt he heofenlic fyr asendan mæge,
ðeah þe hé þurh deofles cræft hit swa gehiwige. Bið nu wíslicor þæt gehwa
ðis wite and cunne his geleafan, weald hwa ða micclan yrmðe gebidan
sceole. Ure Drihten bebead his discipulum þæt hí sceoldon læran and tæcan
eallum þeodum ða ðing þe he sylf him tæhte; ac þæra is nu to lyt ðe wile
wel tæcan and wel bysnian. Se ylca Drihten clypode þurh his witegan
Ezechiel, "Gif þu ne gestentst þone unrihtwisan, and hine ne manast, þæt
hé fram his arleasnysse gecyrre and lybbe, þonne swelt se arleasa on his
unrihtwisnysse, and ic wille ofgan æt ðe his blod," þæt is his lyre. "Gif
ðu ðonne þone arleasan gewarnast, and he nele fram his arleasnysse
gecyrran, þu alysdest þine sawle mid þære mynegunge, and se arleasa swylt
on his unrihtwisnysse." Eft cwæð se Ælmihtiga to þam witegan Isaiam,
"Clypa and ne geswic ðu, ahefe þine stemne swa swa byme, and cyð minum
folce heora leahtras, and Iacobes hirede heora synna." For swylcum
bebodum wearð me geðuht þæt ic nære unscyldig wið God, gif ic nolde oðrum
mannum cyðan, oððe þurh tungan oððe þurh gewritu, þa godspellican
soþfæstnysse þe he sylf gecwæð, and eft halgum lareowum onwreah. For wel
fela ic wat on þisum earde gelæredran þonne ic sy, ac God geswutelað his
wundra þurh ðone þe he wile. Swa swa ælmihtig wyrhta, he wyrcð his weorc
þurh his gecorenan, na swylce he behofige ures fultumes, ac þæt we
geearnion þæt ece lif þurh his weorces fremminge. Paulus se apostol cwæð,
"We sind Godes gefylstan," and swa ðeah ne do we nan þing to Gode, buton
Godes fultume. Nu bidde ic and halsige on Godes naman, gif hwa þas boc
awritan wylle, þæt he hí geornlice gerihte be þære bysene, þylæs þe we
þurh gymelease writeras geleahtrode beon. Mycel yfel deð seðe leas writ,
buton he hit gerihte, swylce he gebringe þa soðan lare to leasum
gedwylde: forþi sceal gehwa gerihtlæcan þæt þæt he ær to woge gebigde,
gif hé on Godes dome unscyldig beon wile. Quid necesse est in hoc codice
capitula ordinare, cum prediximus quod xl. sententias in se contineat?
excepto quod Æþelwerdus dux vellet habere xl. quattuor in suo libro.
|
I Ælfric, monk and mass-priest, although more weakly than for such
orders is fitting, was sent, in king Æthelred's day, from bishop Ælfeah,
Æthelwold's successor, to a minster which is called Cernel, at the prayer
of Æthelmær the thane, whose birth and goodness are known
everywhere. Then it occurred to my mind, I trust through God's grace,
that I would turn this book from the Latin language into the English
tongue; not from confidence of great learning, but because I have seen
and heard of much error in many English books, which unlearned men,
through their simplicity, have esteemed as great wisdom: and I regretted
that they knew not nor had not the evangelical doctrines among their
writings, those men only excepted who knew Latin, and those books
excepted which king Ælfred wisely turned from Latin into English, which
are to be had. For this cause I presumed, trusting in God, to undertake
this task, and also because men have need of good instruction, especially
at this time, which is the ending of this world, and there will be many
calamities among mankind before the end cometh, according to what our
Lord in his gospel said to his disciples, "Then shall be such
tribulations as have never been from the beginning of the world. Many
false Christs shall come in my name, saying, 'I am Christ,' and shall
work many signs and wonders, to deceive mankind; and also the elect, if
it may be. And unless Almighty God shorten those days, all mankind will
perish; but for his elect he will shorten those days." Everyone may the
more easily withstand the future temptation, through God's support, if he
is strengthened by book learning, for they shall be preserved who
continue in faith to the end. Many tribulations and hardships shall come
on this world before its end, and those are the proclaimers of
everlasting perdition to evil men, who afterwards for their crimes suffer
eternally in the swart hell. Then Antichrist shall come, who is human man
and true devil, as our Saviour is truly man and God in one person. And
the visible devil shall then work innumerable miracles, and say that he
himself is God, and will compel mankind to his heresy: but his time will
not be long, for God's anger will destroy him, and this world will
afterwards be ended. Christ our Lord healed the weak and diseased, and
the devil, who is called Antichrist, which is interpreted,
Opposition-Christ, weakens and enfeebles the hale, and heals no one from
diseases, save those alone whom he himself had previously injured. He and
his disciples injure men's bodies secretly through the devil's power, and
heal them openly in the sight of men: but he may not heal those whom God
himself had before afflicted. He compels, through wickedness, men to
swerve from the faith of their Creator to his leasings, who is the author
of all leasing and wickedness. Almighty God permits the impious
Antichrist to work signs, and miracles, and persecution, for three years
and a half; for in that time there will be so much wickedness and
perversity among mankind, that they will be well worthy of devilish
persecution, to the eternal perdition of those who incline unto him, and
to the eternal joy of those who by faith resist him. God also permits
that his chosen servants be cleansed from all sins
through great persecutions, as gold is tried in fire. The devil slays
those who withstand him, and then, with holy martyrdom, they go to the
kingdom of heaven. Those who believe in his leasings, those he honours,
and they shall have afterwards eternal torment for reward of their sin.
The impious one will cause fire to come from above, as it were from
heaven, in sight of men, as if he were God Almighty, who rules over
heaven and earth; but Christians must then be mindful how the devil did,
when he prayed to God that he might tempt Job; he made fire to come from
above, as if from heaven, and burned all his sheep out in the field, and
the shepherds also, save one who should announce it to him. The devil
sent not fire from heaven, though it came from above; for he himself was
not in heaven, after that he, for his pride, had been cast out. Nor also
hath the cruel Antichrist the power to send down heavenly fire, though
he, through the devil's craft, may so pretend. It will now be wiser that
everyone know this, and know his belief, lest anyone have to await great
misery. Our Lord commanded his disciples that they should instruct and
teach all people the things which he had himself taught to them; but of
those there are too few who will well teach and well exemplify. The Lord
also cried, through his prophet Ezechiel, "If thou warnest not the
unrighteous, and exhortest him not, so that he turn from his wickedness
and live, then shall the wicked die in his iniquity, and I will require
from thee his blood," that is, his perdition. "But if thou warnest the
wicked, and he will not turn from his wickedness, thou shalt release thy
soul with that admonition, and the wicked shall die in his
unrighteousness." Again the Almighty spake to the prophet Isaiah, "Cry
and cease thou not, raise thy voice as a trumpet, and declare to my
people their crimes, and to the family of Jacob their sins." From such
commands it appeared to me that I should not be guiltless before God, if
I would not declare to other men, by tongue or by writings, the
evangelical truth, which he himself spake, and afterwards to holy
teachers revealed. Very many I know in this country more learned than I
am, but God manifests his wonders through whom he will. As an almighty
worker he works his work through his chosen, not because he has need of
our aid, but that we may earn eternal life by the performance of his
work. Paul the apostle said, "We are God's assistants," and yet we do
nothing for God without the assistance of God. Now I desire and beseech,
in God's name, if anyone will transcribe this book, that he carefully
correct it by the copy, lest we be blamed through careless writers. He
does great evil who writes false, unless he correct it; it is as though
he turn true doctrine to false error; therefore should everyone make that
straight which he before bent crooked, if he will be guiltless at God's
doom. Quid necesse est in hoc codice capitula ordinare, cum prædiximus
quod xl. sententias in se contineat? excepto quod Æthelwerdus dux vellet
habere xl. quattuor in suo libro.
|
|
INCIPIT LIBER CATHOLICORUM SERMONUM ANGLICE, IN ÆCCLESIA PER ANNUM RECITANDORUM.
|
HERE BEGINNETH THE BOOK OF CATHOLIC SERMONS IN ENGLISH, TO BE RECITED IN CHURCH DURING THE YEAR.
|
|
SERMO DE INITIO CREATURÆ, AD POPULUM, QUANDO VOLUERIS.
|
SERMON ON THE BEGINNING OF CREATION, TO THE PEOPLE, WHENEVER YOU WILL.
|
|
An angin is ealra þinga, þæt is God Ælmihtig. He is ordfruma and ende:
he is ordfruma, forði þe he wæs æfre; he is ende butan ælcere geendunge,
forðan þe he bið æfre ungeendod. He is ealra cyninga Cyning, and ealra
hlaforda Hlaford. He hylt mid his mihte heofonas and eorðan, and ealle
gesceafta butan geswince, and he besceawað þa niwelnyssa þe under þyssere
eorðan sind. He awecð ealle duna mid anre handa, and ne mæg nan þing his
willan wiðstandan. Ne mæg nan gesceaft fulfremedlice smeagan ne
understandan ymbe god. Maran cyððe habbað englas to Gode þonne men, and
þeah-hweðere hí ne magon fulfremedlice understandan ymbe God. Hé gesceop
gesceafta þaða he wolde; þurh his wisdom he geworhte ealle þing, and þurh
his willan hé hí ealle geliffæste. Ðeos þrynnys is án God; þæt is se
Fæder and his wisdom of him sylfum æfre acenned; and heora begra willa,
þæt is se Halga Gast: he nis na acenned, ac he gæð of þam Fæder and of
þam Suna gelice. Ðas þry hadas sindon án Ælmihtig God, se geworhte
heofenas, and eorðan, and ealle gesceafta. He gesceop tyn engla werod,
þæt sind englas and heah-englas, throni, dominationes, principatus,
potestates, uirtutes, cherubim, seraphim. Her sindon nigon engla werod:
hí nabbað nænne lichaman, ac hí sindon ealle gastas swiðe strange and
mihtige and wlitige, on micelre fægernysse gesceapene, to lofe and to
wurðmynte heora Scyppende. Ðæt teoðe werod abreað and awende on yfel. God
hí gesceop ealle góde, and let hí habban agenne cyre, swa hí heora
Scyppend lufedon and filigdon, swa hí hine forleton. Ða wæs þæs teoðan
werodes ealdor swiðe fæger and wlitig gesceapen, swa þæt hé wæs geháten
Leohtberend. Þa began he to modigenne for þære fægernysse þe he hæfde,
and cwæð on his heortan þæt hé wolde and eaðe mihte beon his Scyppende
gelic, and sittan on þam norð-dæle heofenan rices, and habban andweald
and rice ongean God Ælmihtigne. Þa gefæstnode he þisne ræd wið þæt werod
þe hé bewiste, and hí ealle to ðam ræde gebugon. Ðaða hí ealle hæfdon
þysne ræd betwux him gefæstnod, þa becom Godes grama ofer hí ealle, and
hí ealle wurdon awende of þam fægeran híwe, þe hí on gesceapene wæron, to
laðlicum deoflum. And swiðe rihtlice him swa getimode, þaða he wolde mid
modignysse beon betera þonne he gesceapen wæs, and cwæð, þæt he mihte
beon þam Ælmihtigum Gode gelíc. Þa wearð he and ealle his geferan
forcuþran and wyrsan þonne ænig oðer gesceaft; and þa hwile þe he
smeade hu he mihte dælan rice wið God, þa hwile gearcode se Ælmihtiga
Scyppend him and his geferum helle wíte, and hí ealle adræfde of heofenan
rices myrhðe, and let befeallan on þæt ece fyr, þe him gegearcod wæs for
heora ofermettum. Þa sona þa nigon werod, þe ðær to lafe wæron, bugon to
heora Scyppende mid ealre eaðmodnesse, and betæhton heora rǽd to
his willan. Þa getrymde se Ælmihtiga God þa nigon engla werod, and
gestaþelfæste swa þæt hí næfre ne mihton ne noldon syððan fram his willan
gebugan; ne hí ne magon nu, ne hí nellað nane synne gewyrcan, ac hi æfre
beoð ymbe þæt án, hu hi magon Gode gehyrsumian, and him gecweman. Swa
mihton eac þa oðre þe ðær feollon dón, gif hi woldon; forþi ðe God hí
geworhte to wlitegum engla gecynde, and let hí habban agenne cyre, and hí
næfre ne gebigde ne ne nydde mid nanum þingum to þam yfelan ræde; ne
næfre se yfela rǽd ne com of Godes geþance, ac com of þæs deofles,
swa swa we ǽr cwædon.
|
There is one origin of all things, that is God Almighty. He is
beginning and end: he is beginning, because he was ever; he is end
without any ending, because he is ever unended. He is King of all kings,
and Lord of all lords. He holdeth with his might heavens, and earth, and
all creatures, without toil, and he beholdeth the depths which are under
this earth. He weigheth all hills with one hand, and no thing may withstand
his will. No creature may perfectly search out nor understand concerning
God: greater affinity have angels to God than men, and yet they may not
perfectly understand concerning God. He created those creatures that he
would; through his wisdom he wrought all things, and through his will he
endued them all with life. This Trinity is one God, that is, the Father,
and his Wisdom, of himself ever produced; and the Will of them both, that
is, the Holy Ghost: he is not born, but he goeth alike from the Father
and from the Son. These three persons are one Almighty God, who wrought
the heavens, and the earth, and all creatures. He created ten hosts of
angels, that is angels and archangels, throni, dominationes, principatus,
potestates, virtutes, cherubim, seraphim. Here are nine hosts of angels:
they have no body, but they are all spirits, very strong, and mighty, and
beautiful, formed with great fairness, to the praise and glory of their
Creator. The tenth host rebelled and turned to evil. God created them all
good, and let them have their own discretion, whether they would love and
follow their Creator, or would forsake him. Now the prince of the tenth
host was formed very fair and beauteous, so that he was called
'Light-bearing' (Lucifer). Then he began to wax proud by reason of the
comeliness that he had, and said in his heart that he would and easily
might be equal to his Creator, and sit in the north part of heaven's
kingdom, and have power and sway against God Almighty. Then he confirmed
this resolve with the host over which he ruled, and they all bowed to
that resolve. When they all had confirmed this resolve among themselves,
God's anger came over them all, and they were all changed from the fair
form in which they were created to loathly devils. And very rightly it so
befell him, when he would in pride be better than he was created, and
said that he might be equal to Almighty God. Then became he and all his
associates more wicked and worse than any other creatures; and while he
meditated how he might share power with God, the Almighty
Creator prepared hell-torment for him and his associates, and drove them
all from the joy of heaven's kingdom, and caused them to fall into the
eternal fire that was prepared for them for their pride. Then forthwith
the nine hosts that were left bowed to their Creator with all humbleness,
and resigned their purpose to his will. Then the Almighty God confirmed
and established the nine hosts of angels, so that they never might or
would afterwards swerve from his will; nor can they now perpetrate any
sin, but they are ever meditating only how they may obey God and be
acceptable to him. So might also the others who fell have done if they
had been willing; seeing that God had made them of the beauteous nature
of angels, and let them have their own will, and would never have
inclined nor forced them in any way to that evil counsel; for the evil
counsel never came from God's conception, but came from the devil's, as
we before said.
|
|
Nu þencð menig man and smeað hwanon deofol come; þonne wite he þæt God
gesceop to mæran engle þone þe nu is deofol: ac God ne gesceop hine na to
deofle; ac þaða he wæs mid ealle fordón and forscyldgod þurh þa miclan
up-ahefednysse and wiðerweardnysse, þa wearð he to deofle awend, seðe
ǽr wæs mære engel geworht. Ða wolde God gefyllan and geinnian þone
lyre þe forloren wæs of þam heofenlicum werode, and cwæð þæt hé wolde
wyrcan mannan of eorðan, þæt se eorðlica man sceolde geþeon and geearnian
mid eadmodnysse þa wununga on heofenan rice, þe se deofol forwyrhte mid
modignysse. And God þa geworhte ænne mannan of láme, and him on ableow
gast, and hine gelíffæste, and he wearð þa mann gesceapen on sawle and on
lichaman; and God him sette naman Adám, and he wæs þa sume hwile
ánstandende. God þa hine gebrohte on neorxna-wange, and hine þær
gelogode, and him to cwæð, "Ealra þæra þinga þe on neorxna-wange sindon
þu most brucan, and hí ealle beoð þe betæhte, buton anum treowe þe stent
on middan neorxna-wange: ne hrepa þu þæs treowes
wæstm, forþan ðe þu bist deadlic, gif ðu þæs treowes wæstm geetst." Hwí
wolde God swa lytles þinges him forwyrnan, þe him swa miccle oðre þing
betæhte? Gyse hu mihte Adám tocnawan hwæt hé wære, buton hé wære gehyrsum
on sumum þince his Hlaforde. Swylce God ewǽde to him, "Nast þu na
þæt ic eom þin Hlaford and þæt þu eart min þeowa, buton þu do þæt ic þe
háte, and forgáng þæt ic þe forbeode. Hwæt mæg hit þonne beon þæt þu
forgán sceole: ic ðe secge, forgang ðu anes treowes wæstm, and mid þære
eaðelican gehyrsumnysse þu geearnast heofenan rices myrhðu and þone stede
þe se deofol of-afeoll þurh ungehyrsumnesse. Gif ðu þonne ðis lytle bebód
tobrecst, þu scealt deaðe sweltan." And þa wæs Adam swa wís þæt God
gelædde to him nytenu, and deorcynn, and fugelcynn, ðaða he hí gesceapene
hæfde; and Adam him eallum naman gesceop; and swa swa hé hí þa genamode
swa hí sindon gyt gehatene. Þa cwæð God, "Nis na gedafenlic þæt þes man
ana beo, and næbbe nænne fultum; ac uton gewyrcan him gemacan, him to
fultume and to frofre." And God þa geswefode þone Adam, and þaþa he slep
ða genam he an rib of his sidan, and geworhte of ðam ribbe ænne wifman,
and axode Adam hu heo hatan sceolde. Þa cwæð Adam, "Heo is ban of minum
banum, and flæsc of minum flæsce; beo hire nama Uirago, þæt is fæmne;
forðan ðe heo is of hire were genumen." Ða sette Adam eft hire oðerne
naman, Aeua, þæt is lif; forðan ðe heo is ealra lybbendra modor.
|
Now many a man will think and inquire, whence the devil came? be it,
therefore, known to him that God created as a great angel him who is now
the devil: but God did not create him as the devil: but when he was
wholly fordone and guilty towards God, through his great haughtiness and
enmity, then became he changed to the devil, who before was created a
great angel. Then would God supply and make good the loss that had been
suffered in the heavenly host, and said that he would make man of earth,
so that the earthly man should prosper, and merit with meekness those
dwellings in the kingdom of heaven which the devil through his pride had
forfeited. And God then wrought a man of clay, and blew spirit into him,
and animated him, and he became a man formed with soul and body; and God
bestowed on him the name of Adam, and he was for some time standing
alone. God then brought him into Paradise, and established him there, and
said unto him, "Of all the things which are in Paradise thou mayest eat,
and they shall all be committed to thee, save one tree which
stands in the middle of Paradise: touch thou not the fruit of this tree;
for thou shalt be mortal if thou eatest the fruit of this tree." Why
would God forbid him so little a thing, when he had committed to him
other things so great? But how could Adam know what he was, unless he
were obedient in some thing to his Lord? as if God had said to him, "Thou
knowest not that I am thy Lord, and that thou art my servant, unless thou
dost that which I command, and forgoest that which I forbid thee. But
what may it be that thou shalt forgo? I say unto thee, forgo thou the
fruit of one tree, and with that easy obedience thou shalt merit the joys
of heaven, and the place from which the devil fell through disobedience.
But if thou breakest this little commandment, thou shalt perish by
death." And then was Adam so wise that God led to him the cattle, and
brute race, and bird race, when he had created them; and Adam made names
for them all; and so as he named them are they yet called. Then said God,
"It is not fitting that this man be alone, and have no help; now let us
make him a mate for help and comfort." And God then caused Adam to sleep,
and as he slept, he took a rib from his side, and of that rib wrought a
woman, and asked Adam how she should be called. Then said Adam, "She is
bone of my bone, and flesh of my flesh; be her name Virago, that is
female; because she is taken from her husband." Then Adam
afterwards bestowed on her another name, Eva, that is life;
because she is the mother of all living.
|
|
Ealle gesceafta, heofonas and englas, sunnan and monan, steorran and
eorðan, ealle nytenu and fugelas, sǽ and ealle fixas, and ealle
gesceafta God gesceop and geworhte on six dagum; and on ðam seofoðan dæge
hé geendode his weorc, and geswac ða and gehalgode þone seofoðan dæg,
forðan ðe hé on ðam dæge his weorc geendode. And he beheold þa ealle his
weorc ðe he geworhte, and hí wæron ealle swiðe gode. Ealle ðing he
geworhte buton ælcum antimbre. He cwæð, "Geweorðe leoht," and ðærrihte
wæs leoht geworden. He cwæð eft, "Geweorðe heofen,"
and þærrihte wæs heofen geworht, swa swa he mid his wisdome and mid his
willan hit gedihte. He cwæð eft, and het ða eorðan þæt heo sceolde
forðlædan cuce nytenu; and hé ða gesceop of ðære eorðan eall nytencynn,
and deorcynn, ealle ða ðe on feower fotum gað; ealswa eft of wætere he
gesceop fixas and fugelas, and sealde ðam fixum sund, and ðam fugelum
fliht; ac he ne sealde nanum nytene ne nanum fisce nane sawle; ac heora
blod is heora lif, and swa hraðe swa hi beoð deade, swa beoð hí mid ealle
geendode. Þaða he worhte ðone mann Adám, he ne cwæð ná, "Geweorðe man
geworht," ac he cwæð, "Uton gewyrcan mannan to ure anlicnysse," and hé
worhte ða þone man mid his handum, and him on ableow sawle; forði is se
man betera, gif hé góde geðihð, þonne ealle ða nytenu sindon; forðan ðe
hí ealle gewurðað to nahte, and se man is ece on anum dæle, þæt is on
ðære sawle; heo ne geendað næfre. Se lichama is deadlic þurh Adames gylt,
ac ðeah-hwæðere God arærð eft ðone lichaman to ecum ðingum on domes dæg.
Nu cwædon gedwolmen þæt deofol gesceope sume gesceafta, ac hí leogað; ne
mæg hé nane gesceafta gescyppan, forðan ðe he nis na Scyppend, ac is
atelic sceocca, and mid leasunge he wile beswican and fordón þone
unwaran; ac he ne mæg nænne man to nanum leahtre geneadian, buton se mon
his agenes willes to his lare gebuge. Swa hwæt swa is on gesceaftum
wiðerweardlic geþuht and mannum derige, þæt is eall for urum synnum and
yfelum geearnungum.
|
All creatures, heavens and angels, sun and moon, stars and earth, all
beasts and birds, the sea and all fishes, and all creatures, God created
and wrought in six days; and on the seventh day he ended his work, and
ceased, and hallowed the seventh day, because on that day he ended his
work. And he beheld then all his works that he had wrought, and they were
all exceedingly good. All things he wrought without any matter. He said,
"Let there be light," and instantly there was light. He said
again, "Let there be heaven," and instantly heaven was made, as he with
his wisdom and his will had appointed it. He said again, and bade the
earth bring forth all living cattle, and he then created of earth all the
race of cattle, and the brute race, all those which go on four feet; in
like manner of water he created fishes and birds, and gave the power of
swimming to the fishes, and flight to the birds; but he gave no soul to
any beast, nor to any fish; but their blood is their life, and as soon as
they are dead they are totally ended. When he had made the man Adam, he
did not say, "Let man be made," but he said, "Let us make man in our
likeness," and he then made man with his hands, and blew into him a soul;
therefore is man better, if he grow up in good, than all the beasts are;
because they will all come to naught, and man is in one part eternal,
that is in the soul; that will never end. The body is mortal through
Adam's sin, but, nevertheless, God will raise again the body to eternity
on doomsday. Now the heretics say that the devil created some creatures,
but they lie; he can create no creatures, for he is not a creator, but is
a loathsome fiend, and with leasing he will deceive and fordo the unwary;
but he may not compel any man to any crime, unless the man voluntarily
incline to his teaching. Whatsoever among things created seems pernicious
and is injurious to men, is all for our sins and evil deserts.
|
|
Þa ongeat se deofol þæt Adam and Eua wæron to ðy gesceapene þæt hi
sceolon mid eadmodnysse and mid gehyrsumnysse geearnian ða wununge on
heofenan rice ðe hé of-afeoll for his up-ahefednysse, þa nam hé micelne
graman and ándan to þam mannum, and smeade hú hé hí fordón mihte. He com
ða on næddran hiwe to þam twam mannum, ærest to ðam wife, and hire to
cwæð, "Hwí forbead God eow þæs treowes wæstm, ðe stent on middan
neorxna-wange?" Þa cwæð þæt wíf, "God us forbead þæs treowes wæstm, and
cwæð þæt we sceoldon deaðe sweltan, gif we his on
byrigdon." Ða cwæð se deofol, "Nis hit na swa ðu segst, ac God wát genoh
geare, gif ge of ðam treowe geetað, þonne beoð eowere eagan geopenode,
and ge magon geseon and tocnáwan ægðer ge gód ge yfel, and ge beoð englum
gelice." Næron hí blinde gesceapene, ac God hí gesceop swa bilewite þæt
hí ne cuðon nan ðing yfeles, naðor ne on gesihðe, ne on spræce, ne on
weorce. Wearð þeah þæt wíf ða forspanen þurh ðæs deofles láre, and genam
of ðæs treowes wæstme, and geæt, and sealde hire were, and hé geæt. Ða
wæron hí butu deadlice, and cuðon ægðer ge gód ge yfel; and hí wæron ða
nacode, and him ðæs sceamode. Þa com God and axode hwi he his bebod
tobræce? and adræfde hí butu of neorxna-wange, and cwæð, "Forðan ðe ðu
wære gehyrsum ðines wifes wordum, and min bebod forsawe, þu scealt mid
earfoðnyssum þe metes tilian, and seo eorðe þe is awyriged on þinum
weorce, sylð þe ðornas and bremblas. Þu eart of eorðan genumen, and þu
awenst to eorðan. Þu eart dust, and ðu awentst to duste." God him worhte
ða reaf of fellum, and hí wæron mid þam fellum gescrydde.
|
When the devil understood that Adam and Eve were created, that they
might with meekness and obedience merit the dwelling in the kingdom of
heaven from which he had fallen for his haughtiness, then he felt great
anger and envy towards those persons, and meditated how he might fordo
them. He came then in a serpent's form to the two persons, first to the
woman, and said to her, "Why has God forbidden you the fruit of this
tree, which stands in the middle of Paradise?" Then said the woman, "God
forbade us the fruit of the tree and said, that we should perish by death, if
we tasted its fruit." Then said the devil, "It is not as thou sayest, but
God knows full well, if ye eat of that tree that your eyes will then be
opened, and ye can see and know both good and evil, and ye will be like
to angels." They were not created blind, but God created them so
simple-minded that they knew nothing evil, neither by sight, nor by
speech, nor by deed. But the woman was seduced by the devil's counsel,
and took of the fruit of the tree, and ate, and gave to her consort, and
he ate. Then they both became mortal, and knew both good and evil; and
they were naked, and thereat they were ashamed. Then came God and asked
why he had broken his commandment? and drove them both from Paradise, and
said, "Because thou wast obedient to the words of thy wife, and
despisedst my commandment, thou shalt get thee food with hardships, and
the earth, which is accursed through thy deed, shall give thee thorns and
brambles. Thou art taken from earth, and thou shalt to earth return. Thou
art dust, and thou shalt turn to dust." God then wrought for them
garments of skins, and they were clothed with the skins.
|
|
Ða deadan fell getacnodon þæt hí wæron ða deadlice þe mihton beon
undeadlice, gif hi heoldon þæt eaðelice Godes bebod. Ne þorfte Adam ne
eal mancynn þe him siððan ofacom næfre deaðes onbyrian, gif þæt treow
moste standan ungehrepod, and his nan man ne onbyrigde; ac sceolde Adam
and his ofspring tyman on asettum tyman, swa swa nu doð clæne nytenu, and
siððan ealle buton deaðe faran to ðan ecan life. Næs him gesceapen fram
Gode, ne hé næs genedd þæt hé sceolde Godes bebod tobrecan; ac God hine
lét frigne, and sealde him agenne cyre, swa hé wære gehyrsum, swa hé wære
ungehyrsum. Hé wearð þa deofle gehyrsum, and Gode ungehyrsum, and wearð
betæht, hé and eal mancynn, æfter ðisum lífe, into helle-wíte, mid þam
deofle ðe hine forlærde. Þa wiste God hwæðere þæt hé wæs forlæred, and
smeade hu he mihte his and ealles mancynnes eft gemiltsian.
|
The dead skins betokened that they were then mortal who might have
been immortal, if they had held that easy command of God. Neither Adam
nor all mankind that have since come from him needed ever to have tasted
of death, if that tree could have stood untouched, and no one had tasted
of it; but Adam and his offspring would have propagated at set times, as
the clean beasts now do, and afterwards, without death, have gone to
eternal life. It was not ordained him from God, nor was he compelled to
break God's commandment; for God left him free, and gave him his own
choice, whether he would be obedient, or whether he would be disobedient.
Then was he to the devil obedient, and to God disobedient, and was
delivered, he and all mankind, after this life, to hell-torment, with the
devil who seduced him. But God knew, however, that he had been seduced,
and meditated how he might again be merciful to him and all mankind.
|
|
On twam þingum hæfde God þæs mannes sawle gegodod; þæt is mid
undeadlicnysse, and mid gesælðe. Þa þurh deofles swicdom and Adames gylt
we forluron þa gesælðe ure sawle, ac we ne forluron ná þa undeadlicnysse; heo is éce, and næfre ne geendað, þeah se lichama
geendige, þe sceal eft þurh Godes mihte arisan to ecere wununge. Adam þa
wæs wunigende on þisum life mid geswince, and hé and his wíf ða bearn
gestryndon, ægðer ge suna ge dohtra; and he leofode nigon hund geara and
þrittig geara, and siððan swealt, swa swa him ær behaten wæs, for þan
gylte; and his sawul gewende to helle.
|
With two things had God endowed this man's soul; that is immortality
and with happiness. Then through the devil's treachery and Adam's guilt
we lost the happiness of our soul, but we lost not the immortality: that
is eternal and never ends, though the body ends, which shall again,
through God's might, arise to everlasting duration. Adam then was
continuing in this life with toil, and he and his wife begat children,
both sons and daughters; and he lived nine hundred and thirty years, and
then died, as had been promised him for that sin; and his soul went to
hell.
|
|
Nu smeagiað sume men hwanon him come sawul? hwæþer ðe of þam fæder, þe
of þære meder? We cweðað of heora naðrum; ac se ylca God þe gesceop Adam
mid his handum, he gescypð ælces mannes lichaman on his modor innoðe; and
se ylca seðe ableów on Adámes lichaman, and him forgeaf sawle, se ylca
forgyfð cildum sawle and líf on heora modor innoðe, þonne hí gesceapene
beoð; and he lætt hí habban agenne cyre, þonne hí geweaxene beoð, swa swa
Adám hæfde.
|
Now some men will inquire, whence came his soul? whether from the
father or from the mother? We say, from neither of them; but the same God
who created Adam with his hands, createth every man's body in his
mother's womb: and the same who blew into Adam's body, and gave him a
soul, that same giveth a soul and life to children in their mother's
womb, when they are created; and he letteth them have their own will,
when they are grown up, as Adam had.
|
|
Þa wearð þa hrædlice micel mennisc geweaxen, and wæron swiðe manega on
yfel awende, and gegremodon God mid mislicum leahtrum, and swiðost mid
forligere. Ða wearð God to þan swiðe gegremod þurh manna mándæda þæt he
cwæð þæt him ofþuhte þæt hé æfre mancynn gesceop. Ða wæs hwæþere án man
rihtwis ætforan Gode, se wæs Nóe geháten. Þa cwæð God to him, "Ic wylle
fordón eal mancynn mid wætere, for heora synnum, ac ic wylle gehealdan þe
ænne, and þin wíf, and þine þry suna, Sem, and Cham, and Iafeth, and
heora þreo wíf; forðan þe ðu eart rihtwis, and me gecweme. Wyrc þe nú
ænne arc, þreo hund fæðma lang, and fiftig fæðma wíd, and þritig fæðma
heah: gehref hit eall, and geclǽm ealle þa seamas mid tyrwan, and
gá inn syððan mid þinum híwum. Ic gegaderige in to þe of deorcynne, and
of fugelcynne symble gemacan, þæt hí eft to fostre beon. Ic wille sendan
flod ofer ealne middangeard." He dyde þa swa him God bebead, and God
beleac hí bynnan þam arce, and asende rén of heofonum feowertig daga
togædere, and geopenode þær togeanes ealle wyll-springas and wæter-þeotan
of þære micclan niwelnysse. Ðæt flod weox ða and abǽr up þone arc,
and hit oferstah ealle dúna. Wearð þa ælc þing cuces adrenct, buton þam
ðe binnon þam arce wæron; of þam wearð eft ge-edstaðelod eall
middangeard. Ða behét God þæt hé nolde næfre eft eal mancynn mid wætere
acwellan, and cwæð to Noe and to his sunum, "Ic wylle settan mín wedd
betwux me and eow to þisum beháte; þæt is, þonne ic oferteo heofenas mid
wólcnum, þonne bið æteowod min rénboga betwux þam wolcnum, þonne beo ic
gemyndig mines weddes, þæt ic nelle heonon-forð mancynn mid wætere
adrencan." Noe leofode on eallum his life, ær þam flode and æfter þam
flode, nigon hund geara and fiftig geara, and he þa forðferde.
|
Then there was rapidly a great increase of people, and very many were
turned to evil, and exasperated God with various crimes, and above all
with fornication. Then was God so exasperated through the wicked deeds of
men that he said, that he repented that he had ever created mankind.
Nevertheless, there was one man righteous before God, who was called
Noah. Then said God to him, "I will destroy all mankind with water, for
their sins, but I will preserve thee alone, and thy wife, and thy three
sons, Shem, and Ham, and Japhet, and their three wives; because thou art
righteous and acceptable unto me. Make thee now an ark, three hundred
fathoms long, and fifty fathoms wide, and thirty fathoms high: roof it
all, and smear all the seams with tar, and then go in with thy family. I
will gather in to thee of beast-kind and of bird-kind mates of each, that
they may hereafter be for foster. I will send a flood over all the
earth." He did as God bade him, and God shut them
within the ark, and sent rain from heaven forty days together, and
opened, to meet it, all the well-springs and water-torrents of the great
deep. The flood then waxed and bare up the ark, and it rose above all the
hills. Then was everything living drowned, save those who were within the
ark, by whom was again established all the earth. Then God promised that
he would never again destroy all mankind with water, and said to Noah and
to his sons: "I will set my covenant betwixt me and you for this promise:
that is, when I overspread the heavens with clouds, then shall be shown
my rainbow betwixt the clouds, then will I be mindful of my covenant,
that I will not henceforth drown mankind with water." Noah lived in all
his life, before the flood and after the flood, nine hundred and fifty
years, and then he departed.
|
|
Ða wæs þa sume hwíle Godes ege on mancynne æfter þam flode, and wæs án
gereord on him eallum. Ða cwædon hi betwux him þæt hi woldon wyrcan ane
burh, and ænne stypel binnon þære byrig, swa heahne þæt his hrof astige
up to heofenum: and begunnon þa to wyrcenne. Ða com God þærto, þaða hí
swiðost worhton, and sealde ælcum men þe ðær wæs synderlice spræce. Þa
wæron þær swa fela gereord swa ðær manna wæron; and heora nán nyste hwæt
oðer cwæð. And hí ða geswicon þære getimbrunge, and toferdon geond ealne
middangeard.
|
Then for some time after the flood there was fear of God among
mankind, and there was one language among them all. Then said they among
themselves that they would make a city, and a tower within that city, so
high that its roof should mount up to heaven: and they begun to work.
Then came God thereto, when they were most busily working, and gave to
every man who was there a separate speech. Then were there as many
languages as there were men, and none of them knew what other said. And
they then ceased from the building, and went divers ways over all the
earth.
|
|
Ða siððan wearð mancynn þurh deofol beswicen, and gebiged fram Godes
geleafan, swa þæt hí worhton him anlicnyssa, sume of golde, sume of
seolfre, sume eac of stanum, sume of treowe, and sceopon him naman; þæra
manna naman þe wæron entas and yfel-dæde. Eft ðonne hí deade wæron, þonne
cwædon þa cucan þæt hí wæron godas, and wurðodon hí, and him lác
offrodon; and comon þa deoflu to heora anlicnyssum, and þæron wunodon,
and to mannum spræcon swilce hí godas wæron; and þæt beswicene mennisc
feoll on cneowum to þam anlicnyssum, and cwædon, "Ge
sind ure godas and we besettað urne geleafan and urne hiht on eow." Ða
asprang þis gedwyld geond ealne middangeard, and wæs se soða Scyppend,
seðe ána is God, forsewen, and geunwurþod. Ða wæs hwæðere an mægð þe
næfre ne abeah to nanum deofolgylde, ac æfre wurðode þone soðan God. Seo
mægð aspráng of Nóes eltstan suna, se wæs gehaten Sem: he leofode six
hund geara, and his sunu hatte Arfaxað, se leofode þreo hund geara and
þreo and þrittig, and his sunu hatte Salé, se leofode feower hund geara
and XXXIII.; þa gestrynde he sunu se wæs geháten Ebér, of þam aspráng þæt
Ebreisce folc, þe God lufode: and of þam cynne comon ealle heahfæderas
and witegan, þa ðe cyðdon Cristes to-cyme to þisum life; þæt hé wolde man
beon, fornean on ende þyssere worulde, for ure alysednesse, seðe æfre wæs
God mid þam healican Fæder. And þyssere mægðe God sealde and gesette
ǽ, and hé hí lædde ofer sǽ mid drium fotum, and hé hí afedde
feowertig wintra mid heofenlicum hlafe, and fela wundra on þam folce
geworhte; forþan ðe he wolde of þyssere mægðe him modor geceosan.
|
Then afterwards mankind was deceived by the devil, and turned from
God's belief, so that they wrought them images, some of gold, some of
silver, some also of stones, some of wood, and devised names for them;
the names of those men who were giants, and evil-doing. Afterwards when
they were dead then said the living that they were gods, and worshipped
them, and offered sacrifices to them; and the devils then came to their
images, and dwelt therein, and spake to men as though they were gods; and
the deceived human race fell on their knees to those images, and said,
"Ye are our gods, and we place our belief and our hope in you." Then
sprang up this error through all the earth, and the true Creator, who
alone is God, was despised and dishonoured. There was, nevertheless, one
family which had never bent to any idol, but had ever worshipped the true
God. That family sprang from Noah's eldest son, who was called Shem: he
lived six hundred years, and his son was called Arphaxad, who lived three
hundred and thirty-three years, and his son was called Salah, who lived
four hundred and thirty-three years, when he begat a son who was called
Eber, from whom sprang the Hebrew people, whom God loved: and from that
race came all the patriarchs and prophets, those who announced Christ's
advent to this life; that he would be man before the end of this world,
for our redemption, he who ever was God with the supreme Father. And for
this race God gave and established a law, and he led them over the sea
with dry feet, and he fed them forty years with heavenly bread, and
wrought many miracles among the people; because he would choose him a
mother from this race.
|
|
Ða æt nextan, þa se tima com þe God foresceawode, þa asende he his
engel Gabrihel to anum mædene of þam cynne, seo wæs María gehaten. Þa com
se engel to hire, and hí gegrette mid Godes wordum, and cydde híre, þæt
Godes Sunu sceolde beon acenned of hire, buton weres gemanan. And heo þa
gelyfde his wordum, and wearð mid cilde. Ðaða hire tíma com heo acende,
and þurhwunode mæden. Ðæt cild is tuwa acenned: he is acenned of þam
Fæder on heofonum, buton ælcere meder, and eft þaða hé man gewearð, þa
wæs hé acenned of þam clænan mædene Marían, buton ælcum eorðlicum fæder.
God Fæder geworhte mancynn and ealle gesceafta þurh ðone Sunu, and eft,
ðaða we forwyrhte wæron, þa asende hé ðone ylcan Sunu to úre alysednesse.
Seo halige moder María þa afedde þæt cild mid micelre arwurðnesse, and
hit weox swa swa oðre cild doð, buton synne anum.
|
Then at last, when the time came that God had foreseen, he sent his
angel Gabriel to a maiden of that race, who was called Mary. Then came
the angel to her, and greeted her with God's words, and announced to her,
that God's Son should be born of her, without communion of man. And she
believed his words, and became with child. When her time was come she
brought forth, and continued a maiden. That child is twice born: he is
born of the Father in heaven, without any mother, and again, when he
became man, he was born of the pure virgin Mary, without any earthly
father. God the Father made mankind and all creatures through the Son;
and again, when we were fordone, he sent that same Son for our
redemption. The holy mother Mary then nourished that child with great
veneration, and it waxed, as other children do, without any sin.
|
|
He wæs buton synnum acenned, and his líf wæs eal buton synnum. Ne
worhte he þeah náne wúndra openlice ǽrðan ðe hé wæs þritig wintre
on þære menniscnysse: þa siðþan geceas he him leorning-cnihtas; ærest
twelf, þa we hátað apostolas, þæt sind ærendracan. Siþþan hé geceas twá
and hund-seofontig, þa sind genemnede discipuli, þæt sind
leorning-cnihtas. Ða worhte hé fela wundra, þæt men mihton gelyfan þæt he
wæs Godes Bearn. Hé awende wæter to wine, and eode ofer sǽ mid
drium fotum, and he gestilde windas mid his hæse, and hé forgeaf blindum
mannum gesihðe, and healtum and lamum rihtne gáng, and hreoflium
smeðnysse, and hælu heora lichaman; dumbum hé forgeaf getingnysse, and
deafum heorcnunge; deofolseocum and wodum hé sealde gewitt, and þa deoflu
todræfde, and ælce untrumnysse he gehælde; deade men hé arærde of heora
byrgenum to lífe; and lærde þæt folc þe hé to com mid micclum wisdome;
and cwæð þæt nán man ne mæg beon gehealden, buton he rihtlice on God
gelyfe, and he beo gefullod, and his geleafan mid godum weorcum geglenge;
he onscunode ælc unriht and ealle leasunga, and tæhte rihtwisnysse and
soðfæstnysse.
|
He was born without sins, and his life was all without sins. But he
wrought no miracles openly ere that he had been thirty years in a state
of man: then afterwards he chose to him disciples; first twelve, whom we
call apostles, that is messengers: after that he chose seventy-two, who
are denominated disciples, that is learners. Then he wrought many
miracles, that men might believe that he was God's Child. He turned water
to wine, and went over the sea with dry feet, and he stilled the winds by
his behest, and he gave to blind men sight, and to the halt and lame a
right gait, and to lepers smoothness and health to their bodies; to the
dumb he gave power of speech, and hearing to the deaf; to the possessed
of devils and the mad he gave sense, and drove away the devils, and every
disease he healed; dead men he raised from their sepulchres to life; and
taught the people to which he came with great wisdom; and said, that no
man might be saved, except he rightly believe in God, and be baptized,
and adorn his faith with good works; he eschewed all injustice and all
leasings, and taught righteousness and truth.
|
|
Þa nam þæt Iudeisce folc micelne ándan ongean his láre, and smeadon hú
hí mihton híne to deaðe gedón. Þa wearð án ðæra twelfa Cristes geferena,
se wæs Iudas gehaten, þurh deofles tihtinge beswicen, and hé eode to þam
Iudeiscum folce, and smeade wið hí, hu he Crist him belǽwan mihte.
Þeah ðe eal mennisc wǽre gegaderod, ne mihton hí ealle hine
acwellan, gif he sylf nolde; forði he cóm to us þæt hé wolde for ús deað
þrowian, and swa eal mancynn þa ðe gelyfað mid his agenum deaðe alysan
fram helle-wite. Hé nolde geniman ús neadunge of deofles anwealde, buton
he hit forwyrhte; þa hé hit forwyrhte genóh swiðe, þaða hé gehwette and
tihte ðæra Iudeiscra manna heortan to Cristes slege. Crist ða geðafode
þæt ða wælhreowan hine genámon and gebundon, and on róde hengene
acwealdon. Hwæt ða twegen gelyfede men hine arwurðlice bebyrigdon, and
Crist on ðære hwile to helle gewende, and þone deofol gewylde, and
him of-anám Adám and Euan, and heora ofspring, þone dǽl ðe him
ǽr gecwemde, and gelædde hí to heora lichaman, and arás of deaðe
mid þam micclum werede on þam þriddan dæge his þrowunge. Cóm þa to his
apostolum, and hí gefrefrode, and geond feowertigra daga fyrst him mid
wunode; and ða ylcan lare þe hé him ǽr tæhte eft ge-edlæhte, and
het hí faran geond ealne middangeard, bodigende fulluht and soðne
geleafan. Drihten ða on ðam feowerteogoðan dæge his æristes astah to
heofenum, ætforan heora ealra gesihðe, mid þam ylcan lichaman þe hé on
þrowode, and sitt on ða swiðran his Fæder, and ealra gesceafta gewylt. Hé
hæfð gerymed rihtwisum mannum infær to his rice, and ða ðe his beboda
eallunga forseoð beoð on helle besencte. Witodlice hé cymð on ende
þyssere worulde mid micclum mægenþrymme on wolcnum, and ealle ða ðe æfre
sawle underfengon arisað of deaðe him togeanes; and hé ðonne ða mánfullan
deofle betæcð into ðam ecan fyre helle susle; þa rihtwisan he læt mid him
into heofonan rice, on þam hí rixiað á on ecnysse.
|
Then the Jewish people showed great envy of his doctrine, and
meditated how they might put him to death. Now was one of the twelve of
Christ's companions, who was called Judas, seduced by the instigation of
the devil, and he went to the Jewish people, and consulted with them how
he might betray Christ unto them. Though all people were gathered
together they all might not destroy him, if he himself willed it not;
therefore he came to us because he would suffer death for us, and so, by
his own death, redeem all mankind who believe from hell's torment. He
would not take us forcibly from the devil's power, unless he had
forfeited it; but he forfeited it entirely when he whetted and instigated
the hearts of the Jewish men to the slaying of Christ. Then Christ
consented that the bloodthirsty ones should take him, and bind, and, hung
on a cross, slay him. Verily then two believing men honourably buried
him; and Christ, in that time, went to hell, and overcame the devil, and
took from him Adam and Eve, and their offspring, that portion which had
previously been most acceptable to him, and led them to their bodies, and
arose from death with that great host on the third day of his passion:
then came to his apostles, and comforted them, and for a space of forty
days sojourned with them, and repeated the same doctrine which he had
before taught them, and bade them go over all the earth, preaching
baptism and true faith. Then, on the fortieth day of his resurrection,
the Lord ascended to heaven in sight of them all, with the same body in
which he had suffered, and sitteth on the right hand of his Father, and
governeth all creatures. He hath opened to righteous men the entrance to
his kingdom, and those who wholly despise his commandments shall be cast
down into hell. Verily he shall come at the end of this world with great
majesty, in clouds, and all those who have ever received a soul shall
arise from death towards him; and he will then deliver the wicked to the
devil, into the eternal fire of hell-torment; the righteous he will lead
with him into the kingdom of heaven, in which they shall rule to all
eternity.
|
|
Men ða leofestan, smeagað þysne cwyde, and mid micelre gymene forbugað
unrihtwysnysse, and geearniað mid godum weorcum þæt éce líf mid Gode seðe
ána on ecnysse rixað. Amen.
|
Men most beloved, consider this discourse, and with great care eschew
unrighteousness, and merit with good works the eternal life with God, who
alone ruleth to eternity. Amen.
|
|
VIII. KL. JAN.
|
DECEMBER XXV.
|
|
SERMO DE NATALE DOMINI.
|
SERMON ON THE NATIVITY OF OUR LORD.
|
|
We wyllað to trymminge eowres geleafan eow gereccan þæs Hælendes
acennednysse be ðære godspellican endebyrdnysse: hú he on ðysum
dægðerlicum dæge on soðre menniscnysse acenned wæs on godcundnysse.
|
We will, for the confirmation of your faith, relate to you the
nativity of our Saviour, according to the order of the gospel: how he on
this present day was born in true humanity in divine nature.
|
|
Lucas se Godspellere awrát on Cristes béc, þæt on ðam timan se
Romanisca casere Octauianus sette gebánn, þæt wære on gewritum asett eall
ymbhwyrft. Þeos towritennys wearð aræred fram ðam ealdormen Cyrino, of
Sirian lande, þæt ælc man ofer-heafod sceolde cennan his gebyrde, and his
áre on ðære byrig þe hé to gehyrde. Þa ferde Ioseph, Cristes
foster-fæder, fram Galileiscum earde, of ðære byrig Nazareð, to Iudeiscre
byrig, seo wæs Dauides, and wæs geciged Bethleém, forðan ðe hé wæs of
Dauides mægðe, and wolde andettan mid Marían hire gebyrde, þe wæs þa gýt
bearn-eaca. Ða gelámp hit, þaða hí on þære byrig Bethleém wícodon, þæt
hire tima wæs gefylled þæt heo cennan sceolde, and acende ða hyre
frumcennedan sunu, and mid cild-claðum bewánd, and aléde þæt cild on
heora assena binne, forþan þe ðær næs nán rymet on þam gesthuse. Þa wæron
hyrdas on þam earde waciende ofer heora eowede; and efne ða Godes engel
stód on emn hí, and Godes beorhtnys hí bescean, and hí wurdon micclum
afyrhte. Ða cwæð se Godes engel to ðam hyrdum, "Ne ondredað eow; efne ic
eow bodige micelne gefean, þe becymð eallum folce; forðan þe nu to-dæg is
eow acenned Hælend Crist on Dauides ceastre. Ge geseoð þis tácen, ge
gemétað þæt cild mid cild-claðum bewunden, and on binne geléd." Þa
færlice, æfter þæs engles spræce, wearð gesewen micel menigu heofenlices
werodes God herigendra and singendra, "Gloria in excelsis Deo, et in
terra pax hominibus bone uoluntatis," þæt is on urum gereorde, "Sy wuldor
Gode on heannyssum, and on eorðan sibb mannum, þam ðe beoð godes willan."
And ða englas ða gewiton of heora gesihðe to heofonum. Hwæt ða hyrdas þa
him betweonan spræcon, "Uton faran to Bethleem, and geseon þæt word þe us
God æteowde." Hí comon ða hrædlice, and gemetton Marían, and Ioseph, and
þæt cild geled on anre binne, swa swa him se engel cydde. Þa hyrdas
soðlice oncneowon be þam worde þe him gesæd wæs be ðam cilde, and ealle
wundrodon þe þæt gehyrdon, and eac be ðam ðe þa hyrdas him sǽdon.
María soðlice heold ealle þas wórd arǽfniende on hire heortan. Ða
gecyrdon þa hyrdas ongean wuldrigende and herigende God on eallum ðam
ðingum þe hí gehyrdon and gesawon, swa swa him fram þam engle gesǽd
wæs.
|
Luke the Evangelist wrote in the book of Christ, that at that time the
Roman emperor Octavianus made proclamation that all the world should be
set down in writing. This enrolment was set forth from Cyrenius, the
governor of Syria—that every man in general should declare his
birth and his possession in the city to which he belonged. Then Joseph,
the foster-father of Christ, went from the land of Galilee, from the city
of Nazareth, to the Jewish city, which was of David, and was called
Bethlehem, because he was of the tribe of David, and would acknowledge
with Mary her birth, who was then great with child. Then it came to pass,
while they were sojourning in the city of Bethlehem, that her time was
fulfilled that she should bring forth, and she brought forth then her
firstborn son, and wrapped him in swaddling clothes, and laid the child
in their asses' bin, because there was no room in the inn. And there were
shepherds in the country watching over their flock; and lo, the angel of
God stood before them, and God's brightness shone on them, and they were
much afraid. Then said the angel of God to the shepherds, "Fear not, lo,
I announce to you great joy, which shall come to all people; for now
to-day is born to you a Saviour, Christ, in the city of David. Ye shall
see this token, ye shall find the child wrapped in swaddling clothes, and
laid in a bin." Then suddenly, after the angel's speech, there was seen a
great multitude of the heavenly host, praising God and singing, "Gloria
in excelsis Deo, et in terra pax hominibus bonæ voluntatis," that is in
our tongue, "Glory to God in the highest, and on earth peace to men who
are of good will." And the angels then withdrew from their sight to
heaven. The shepherds then spake among themselves, "Let us go to
Bethlehem, and see the word that God hath manifested unto us." They came
then quickly, and found Mary, and Joseph, and the child laid in a bin, as
the angel had announced to them. But the shepherds understood the word
that had been said to them concerning the child, and all wondered that
heard it, and also at that which the shepherds said unto them. But Mary
held all these words, pondering them in her
heart. Then the shepherds returned glorifying and praising God for all
the things which they had heard and seen, as had been said to them by the
angel.
|
|
Mine gebroðra þa leofostan, ure Hælend, Godes Sunu, euen-ece and gelic
his Fæder, seðe mid him wæs æfre buton anginne, gemedemode hine sylfne
þæt he wolde on ðisum dægðerlicum dæge, for middangeardes alysednysse
beon lichamlice acenned of þam mædene Marían. He is Ealdor and Scyppend
ealra gódnyssa and sibbe, and he foresende his acennednysse ungewunelice
sibbe, forðan ðe næfre næs swilc sibb ær þam fyrste on middangearde,
swilc swa wæs on his gebyrde-tide, swa þæt eall middangeard wæs anes
mannes rice underðeod, and eal mennisc him anum cynelic gafol ageaf.
Witodlice on swa micelre sibbe wæs Crist acenned, seðe is ure sib, forþan
ðe hé geþeodde englas and men to ánum hirede, þurh his menniscnysse. Hé
wæs acenned on þæs caseres dagum þe wæs Octauianus geháten, se gerymde
Romana rice to ðan swiðe þæt him eal middangeard to beah, and he wæs
forði Augustus geciged, þæt is geýcende his rice. Se nama gedafenað þam
heofonlican Cyninge Criste, þe on his timan acenned wæs, seðe his
heofonlice rice geyhte, and ðone hryre, þe se feallenda deofol on engla
werode gewanode, mid menniscum gecynde eft gefylde. Na þæt án þæt he ðone
lyre anfealdlice gefylde, ac eac swylce micclum geihte. Soðlice swa micel
getel mancynnes becymð þurh Cristes menniscnysse to engla werodum, swa
micel swa on heofonum beláf haligra engla æfter ðæs deofles hryre. Þæs
caseres gebann, þe het ealne middangeard awritan, getacnode swutellice
þæs heofonlican Cyninges dæde, þe to ði com on middangeard þæt he of
eallum ðeodum his gecorenan gegaderode, and heora naman on ecere
eadignysse awrite. Þeos towritennys asprang fram ðam ealdormen Cyrino:
Cyrinus is gereht Yrfenuma, and he getacnode Crist, seðe is soð yrfenuma
þæs ecan Fæder; and he us forgifð þæt we mid him beon yrfenuman and
efenhlyttan his wuldres. Ealle ðeoda þa ferdon þæt ælc synderlice be him
sylfum cennan sceolde, on ðære byrig þe he to hyrde. Swa swa on ðam timan
be ðæs caseres gebanne gehwilce ænlipige on heora burgum be him sylfum
cendon, swa eac nu us cyðað láreowas Cristes gebann, þæt we ús gegadrian
to his halgan gelaðunge, and on ðære ures geleafan gafol mid estfullum
mode him agifan, þæt ure naman beon awritene on lifes bec mid his
gecorenum.
|
My dearest brethren, our Saviour, the Son of God, co-eternal with, and
equal to his Father, who was ever with him without beginning, vouchsafed
that he would on this present day, for the redemption of the world, be
corporally born of the Virgin Mary. He is Prince and Author of all things
good and of peace, and he sent before his birth unwonted peace, for never
was there such peace before that period in the world, as there was at the
time of his birth; so that all the world was subjected to the empire of
one man, and all mankind paid royal tribute to him alone. Verily in such
great peace was Christ born, who is our peace, because he united angels
and men to one family through his incarnation. He was born in the days of
the emperor who was called Octavianus, who extended the Roman empire to
that degree that all the world bowed to him, and he was, therefore, named
Augustus, that is, Increasing his empire. The name befits the
heavenly King Christ, who was born in his time, who increased his
heavenly empire, and replenished with mankind the loss which the falling
devil had caused in the host of angels. Not only did he simply supply its
loss, but also greatly increased it. Verily as great a number of mankind
cometh, through Christ's incarnation, to the hosts of angels, as there
remained of holy angels in heaven after the devil's fall. The emperor's
decree, which commanded all the world to be inscribed, betokened
manifestly the deed of the heavenly King, who came into the world that he
might gather his chosen from all nations, and write their names in
everlasting bliss. This decree sprang from the governor
Cyrenius—Cyrenius is interpreted Heir, and he betokened
Christ, who is the true heir of the eternal Father; and he granteth us to
be heirs with him, and partakers of his glory. All nations then went
that each separately might declare concerning himself, in the city to
which he belonged. As at that time, according to the emperor's
proclamation, each one singly, in their cities, declared concerning
himself, so also now do our teachers make known to us Christ's
proclamation, that we gather us to his holy congregation, and therein,
with devout mind, pay to him the tribute of our faith, that our names may
be written in the book of life with his chosen.
|
|
Drihten wæs acenned on þære byrig ðe is gehaten Bethleem; forðan ðe
hit wæs swa ǽr gewitegod þisum wordum, "Þu Bethleem, Iudeisc land,
ne eart ðu wacost burga on Iudeiscum ealdrum: soðlice of ðe cymð se
latteow þe gewylt Israhela ðeoda." Crist wolde on ytinge beon acenned, to
ði þæt he wurde his ehterum bedigelod. Bethleem is gereht 'Hlaf-hús,' and
on hire wæs Crist, se soða hlaf, acenned, þe be him sylfum cwæð, "Ic eom
se liflica hláf, þe of heofenum astáh, and seðe of ðam hlafe geett
ne swylt hé on ecnysse." Þæs hlafes we onbyriað þonne we mid geleafan to
husle gað; forðan þe þæt halige husel is gastlice Cristes lichama; and
þurh ðone we beoð alysede fram ðam ecan deaðe. María acende ða hire
frumcennedan sunu on ðisum andweardan dæge, and hine mid cild-claðum
bewánd, and for rymetleaste on anre binne geléde. Næs þæt cild forði
gecweden hire frumcennede cild swilce heo oðer siððan acende, ac forði þe
Crist is frumcenned of manegum gastlicum gebroðrum. Ealle cristene men
sind his gastlican gebroðra, and hé is se frumcenneda, on gife and on
godcundnysse ancenned of ðam Ælmihtigan Fæder. Hé wæs mid wacum
cild-claðum bewæfed, þæt he ús forgeafe ða undeadlican tunecan, þe we
forluron on ðæs frumsceapenan mannes forgægednysse. Se Ælmihtiga Godes
Sunu, ðe heofenas befon ne mihton, wæs geled on nearuwre binne, to ði þæt
he ús fram hellicum nyrwette alysde. María wæs ða cuma ðær, swa swa þæt
godspel ús segð; and for ðæs folces geðryle wæs þæt gesthus ðearle
genyrwed.
|
The Lord was born in the city which is named Bethlehem, because it was
so before prophesied in these words, "Thou Bethlehem, land of Judah, thou
art not meanest of cities among the Jewish princes, for of thee shall
come the guide that shall govern the people of Israel." Christ would be
born on journey, that he might be concealed from his persecutors.
Bethlehem is interpreted Bread house, and in it was Christ, the
true bread, brought forth, who saith of himself, "I am the vital bread,
which descended from heaven, and he who eateth of this bread shall not
die to eternity." This holy bread we taste when we with faith go to
housel; because the holy housel is spiritually Christ's body; and through
that we are redeemed from eternal death. Mary brought forth her firstborn
son on this present day, and wrapped him in swaddling clothes, and, for
want of room, laid him in a bin. That child is not called her firstborn
child because she afterwards brought forth another, but because Christ is
the firstborn of many spiritual brothers. All christian men are his
spiritual brothers, and he is the firstborn, in grace and in godliness
only-begotten of the Almighty Father. He was wrapped in mean swaddling
clothes, that he might give us the immortal garment which we lost by the
first created man's transgression. The Almighty Son of God, whom the
heavens could not contain, was laid in a narrow bin, that he might redeem
us from the narrowness of hell. Mary was there a stranger, as the gospel
tells us; and through the concourse of people the inn was greatly
crowded.
|
|
Se Godes Sunu wæs on his gesthuse genyrwed, þæt he us rume wununge on
heofonan rice forgife, gif we his willan gehyrsumiað. Ne bitt hé us nánes
ðinges to edleane his geswinces, buton ure sawle hælo, þæt we ús sylfe
clæne and ungewemmede him gegearcian, to blisse and to ecere myrhðe. Þa
hyrdas ðe wacodon ofer heora eowode on Cristes acennednysse, getacnodon
ða halgan lareowas on Godes gelaðunge, þe sind gastlice hyrdas
geleaffulra sawla: and se engel cydde Cristes acennednysse hyrdemannum,
forðam ðe ðan gastlicum hyrdum, þæt sind lareowas, is swiðost geopenod
embe Cristes menniscnysse, þurh boclice lare; and hí sceolon gecneordlice
heora underþeoddum bodian, þæt þæt him geswutelod is, swa swa ða hyrdas
þa heofenlican gesihðe gewídmærsodan. Þam lareowe gedafenað þæt hé symle
wacol sy ofer Godes eowode, þæt se ungesewenlica wulf Godes scep ne
tostence.
|
The Son of God was crowded in his inn, that he might give us a
spacious dwelling in the kingdom of heaven, if we obey his will. He asks
nothing of us as reward for his toil, except our soul's health, that we
may prepare ourselves for him pure and uncorrupted in bliss and
everlasting joy. The shepherds that watched over their flock at Christ's
birth, betokened the holy teachers in God's church, who are the spiritual
shepherds of faithful souls: and the angel announced Christ's birth to
the herdsmen, because to the spiritual shepherds, that is, teachers, is
chiefly revealed concerning Christ's humanity, through book-learning: and
they shall sedulously preach to those placed under them, that which is
manifested to them, as the shepherds proclaimed the heavenly vision. It
beseemeth the teacher to be ever watchful over God's flock, that the
invisible wolf scatter not the sheep.
|
|
Gelóme wurdon englas mannum æteowode on ðære ealdan ǽ, ac hit
nis awriten þæt hí mid leohte comon, ac se wurðmynt wæs þises dæges mærðe
gehealden, þæt hí mid heofenlicum leohte hí geswutelodon, ðaða þæt soðe
leoht aspráng on ðeostrum riht geþancodum, se mildheorta and se rihtwisa
Drihten. Se engel cwæð to þam hyrdum, "Ne beo ge afyrhte; efne ic bodige
eow micelne gefean, ðe eallum folce becymð, forðan þe nu to-dæg is
acenned Hælend Crist on Dauides ceastre." Soðlice hé bodade micelne
gefean, seðe næfre ne geendað; forðan þe Cristes acennednys gegladode
heofenwara, and eorðwara, and helwara. Se engel cwæð, "Nu to-dæg is eow
acenned Hælend Crist on Dauides ceastre:" Rihtlice hé cwæð on dæge, and
ná on nihte, forðan ðe Crist is se soða dæg, seðe todræfde mid his
to-cyme ealle nytennysse þære ealdan nihte, and ealne middangeard mid his
gife onlihte. Þæt tácen þe se engel ðam hyrdum sæde we sceolon symle on
urum gemynde healdan, and þancian ðam Hælende þæt he gemedemode hine
sylfne to ðan þæt hé dælnimend wære ure deadlicnysse, mid menniscum
flæsce befangen, and mid wáclicum cild-claðum bewunden. Þa fǽrlice,
æfter þæs engles spræce, wearð gesewen micel menigu heofenlices werodes
God
herigendra and singendra, "Sy wuldor Gode on heannyssum, and on eorðan
sibb þam mannum þe beoð godes willan." An engel bodade þam hyrdum þæs
heofonlican Cyninges acennednysse, and ða færlice wurdon æteowode fela
ðusend engla, þy læs ðe wǽre geþuht anes engles ealdordom to
hwonlic to swa micelre bodunge: and hí ealle samod mid gedremum sange
Godes wuldor hleoðrodon, and godum mannum sibbe bodedon, swutellice
æteowiende þæt þurh his acennednysse men beoð gebigede to anes geleafan
sibbe, and to wuldre godcundlicere herunge. Hí sungon, "Sy wuldor Gode on
heannyssum, and on eorðan sibb mannum, ðam ðe beoð godes willan." Ðas
word geswuteliað þæt ðær wunað Godes sibb þær se goda willa bið.
Eornostlice mancynn hæfde ungeþwærnysse to englum ær Drihtnes
acennednysse; forðan ðe we wæron þurh synna ælfremede fram Gode; þa wurde
we eac ælfremede fram his englum getealde: ac siððan se heofenlica Cyning
urne eorðlican lichaman underfeng, siððan gecyrdon his englas to ure
sibbe; and ða ðe hí ærðan untrume forsawon, þa hi wurðiað nu him to
geferum. Witodlice on ðære ealdan ǽ, Loð, and Iosue, and gehwilce
oðre þe englas gesawon, hí luton wið heora, and to him gebædon, and ða
englas þæt geðafodon: ac Iohannes se Godspellere, on ðære Niwan
Gecyðnysse, wolde hine gebiddan to þam engle þe him to spræc, þa
forwyrnde se engel him ðæs, and cwæð, "Beheald þæt ðu ðas dæde ne dó; ic
eom ðin efen-ðeowa, and ðinra gebroðra; gebide ðe to Gode anum." Englas
geþafodon ær Drihtnes to-cyme þæt mennisce men him to feollon, and æfter
his to-cyme þæs forwyrndon; forðan þe hí gesáwon þæt heora Scyppend þæt
gecynd underfeng þe hí ær ðan wáclic tealdon, and ne dorston hit forseon
on ús, þonne hí hit wurðiað bufon him sylfum on ðam heofonlican Cyninge.
Ne hí manna geferrædene ne forhógiað, þonne hí feallende hí to þam
menniscum Gode gebiddað. Nu we sind getealde Godes ceaster-gewaran, and
englum gelíce; uton forði hógian þæt leahtras us ne totwæmon fram ðisum
micclum wurðmynte. Soðlice men syndon godas gecigede; heald forði, ðu
mann, þinne godes wurðscipe wið leahtras; forðan þe God is geworden mann
for ðe.
|
Oftentimes, in the ancient law, angels appeared to men, but it is not
written that they came with light, for that honour was reserved for the
greatness of this day, that they should manifest themselves with heavenly
light, when that true light sprang up in darkness to the right thinkers,
the merciful and righteous Lord. The angel said to the shepherds, "Be ye
not afraid, lo, I announce to you great joy, which shall come to all
people, for to-day is born a Saviour Christ in the city of David." Verily
he announced great joy, which shall never end; for Christ's nativity
gladdened the inhabitants of heaven, and of earth, and of hell. The angel
said, "Now to-day is born to you a Saviour Christ, in the city of David:"
rightly he said to-day, and not to-night, for Christ is the true
day who scattered with his advent all the ignorance of the ancient night,
and illumined all the world with his grace. The sign which the angel said
to the shepherds we ought ever to hold in our remembrance, and to thank
the Saviour that he so humbled himself that he was the partaker of our
mortality, with human flesh invested, and wrapt in mean swaddling
clothes. Then suddenly, after the angel's speech, was seen a great
multitude of the heavenly host, praising God and
singing, "Be glory to God in the highest, and on earth peace to men who
are of good will." An angel announced to the shepherds the heavenly
King's nativity, and suddenly appeared many thousand angels, lest the
preeminence of one angel should seem too inadequate for so great an
announcement: and they all together, with melodious song, God's glory
celebrated, and to good men announced peace, manifestly showing that
through his birth men shall be inclined to the peace of one faith, and to
the glory of divine praise. They sung, "Be glory to God in the highest,
and on earth peace to men, to those who are of good will." These words
manifest that where the peace of God dwelleth, there is good will. But
mankind had discord with angels before the Lord's nativity; because we
were through sins estranged from God; then were we accounted estranged
also from his angels: but after that the heavenly King assumed our
earthly body, his angels turned to peace with us; and those whom they had
before despised as mean they now honour as their companions. But in the
ancient law, Lot, and Joshua, and certain others who saw angels, bowed
before them, and prayed to them, and the angels allowed it: but when John
the Evangelist, in the New Testament, would pray to the angel who spake
to him, the angel forbade him, and said, "See that thou do not this deed;
I am thy fellow-servant, and of thy brethren: pray to God only." Angels
permitted, before the advent of the Lord, mortal men to fall down before
them, and after his advent forbade it; because they saw that their
Creator had assumed that nature which they had before accounted mean, and
durst not despise it in us, when they honour it above themselves in the
heavenly King. Nor despise they the fellowship of men, when falling down
they pray to the human God. Now we are accounted citizens of God, and
like to angels; let us, therefore, take care that sins do not separate us
from this great dignity. Verily men are called gods; preserve,
therefore, thou man, thy dignity of a god against sins, since God became
man for thee.
|
|
Þa hyrdas ða spræcon him betweonan, æfter ðæra engla fram-færelde,
"Uton gefaran to Bethleém, and geseon þæt word þe geworden is, and God us
geswutelode." Eala hú rihtlice hí andetton þone halgan geleafan mid þisum
wordum, "On frymðe wæs wórd, and þæt word wæs mid Gode, and þæt wórd wæs
God"! Word bið wisdomes geswutelung, and þæt Word, þæt is se Wisdom, is
acenned of ðam Ælmihtigum Fæder, butan anginne; forðan ðe hé wæs æfre God
of Gode, Wisdom of ðam wisan Fæder. Nis hé na geworht, forðan ðe he is
God, and na gesceaft; ac se Ælmihtiga Fæder gesceop þurh ðone Wisdom
ealle gesceafta, and hi ealle ðurh þone Halgan Gast gelíffæste. Ne mihte
ure mennisce gecynd Crist on ðære godcundlican acennednysse geseon; ac
þæt ylce Word wæs geworden flæsc, and wunode on ús, þæt we hine geseon
mihton. Næs þæt Word to flæsce awend, ac hit wæs mid menniscum flæsce
befangen. Swa swa anra gehwilc manna wunað on sawle and on lichaman án
mann, swa eac Crist wunað on godcundnysse and menniscnysse, on ánum hade
án Crist. Hí cwædon, "Uton geseon þæt word þe geworden is," forðan ðe hí
ne mihton hit geseon ær ðan ðe hit geflæschamod wæs, and to menn
geworden. Nis þeahhwæðre seo godcundnys gemenged to ðære menniscnysse, ne
ðær nan twæming nys. We mihton eow secgan ane lytle bysne, gif hit to
wáclic nære; Sceawa nú on anum æge, hú þæt hwite ne bið gemenged to ðam
geolcan, and bið hwæðere án æg. Nis eac Cristes godcundnys gerunnen to
ðære menniscnysse, ac he þurhwunað þeah á on ecnysse on anum hade
untotwæmed.
|
The shepherds then spake among themselves, after the departure of the
angels, "Let us go to Bethlehem, and see the word which is come to pass,
and that God hath revealed unto us." O how rightly they acknowledged the
holy faith with these words, "In the beginning was the word, and the word
was with God, and that word was God"! A word is the manifestation of
wisdom, and the Word, that is Wisdom, is begotten of the Almighty Father,
without beginning; for he was ever God of God, Wisdom of the wise Father.
He is not made, for he is God, and not a creature; for the Almighty
Father created all creatures through that Wisdom, and endowed them all
with life through the Holy Ghost. Our human nature could not see Christ
in that divine nativity; but that same Word became flesh and dwelt in us,
that we might see him. The Word was not turned to flesh, but it was
invested with human flesh. As every man existeth in soul and in body one
man, so also Christ existeth in divine nature and human nature, in one
person one Christ. They said, "Let us see the word that is come to pass,"
because they could not see it before it was incarnate, and become man.
Nevertheless, the divine nature is not mingled with the human nature, nor
is there any separation. We might tell unto you a little simile, if it
were not too mean; Look now on an egg, how the white is not mingled with
the yolk, and yet it is one egg. Nor also is Christ's divinity confounded
with human nature, but he continueth to all eternity in one person
undivided.
|
|
Hrædlice ða comon þa hyrdas and gemetton Marian and Ioseph, and þæt
cild geléd on ðære binne. Maria wæs be Godes dihte þam rihtwisan Iosepe
beweddod, for micclum gebeorge; forðan ðe hit wæs swa gewunelic on
Iudeiscre ðeode, æfter Moyses ǽ, þæt gif ænig wimman cild hæfde
butan be rihtre æwe, þæt hí man sceolde mid
stanum oftorfian. Ac God asende his engel to Iosepe, ða María eacnigende
wæs, and bead þæt he hire gymene hæfde, and þæs cildes foster-fæder wære.
Þa wæs geðuht ðam Iudeiscum swilce Ioseph þæs cildes fæder wære, ac hé
næs; forðan þe hit næs nan neod þam Ælmihtigum Scyppende þæt hé of wífe
acenned wære; ac hé genam ða menniscnysse of Marían innoðe, and forlet hí
mæden na gewemmed, ac gehalgod þurh his acennednysse. Ne oncneow heo
weres gemanan, and heo acende butan sare, and þurhwunað on mægðhade. Þa
hyrdas gesawon, and oncneowon be ðam cilde, swa swa him gesǽd wæs.
Nis nan eadignys butan Godes oncnawennesse, swa swa Crist sylf cwæð ðaða
he us his Fæder betæhte, "Þæt is ece líf, þæt hi ðe oncnawon soðne God,
and ðone ðe þu asendest Hælend Crist." Hwæt ða ealle ða ðe þæt gehyrdon
micclum ðæs wundrodon, and be ðam ðe ða hyrdas sædon. María soðlice heold
ealle ðas wórd aræfniende on hire heortan. Heo nolde widmærsian Cristes
digelnesse, ac anbidode oð þæt he sylf þaða he wolde hí geopenode. Heo
cuðe Godes ǽ, and on ðæra witegena gesetnysse rædde, þæt mæden
sceolde God acennan. Þa blissode heo micclum þæt heo hit beon moste. Hit
wæs gewitegod þæt hé on ðære byrig Bethleem acenned wurde, and heo ðearle
wundrode þæt heo æfter ðære witegunge ðær acende. Heo gemunde hwæt sum
witega cwæð, "Se oxa oncneow his hlaford, and se assa his hlafordes
binne." Þa geseah heo þæt cild licgan on binne, ðær se oxa and se assa
gewunelice fodan secað. Godes heah-engel Gabrihel bodode Marían ðæs
Hælendes to-cyme on hire innoðe, and heo geseah ða þæt his bodung
unleaslice gefylled wæs. Ðyllice word María heold aræfnigende on hire
heortan. And þa hyrdas gecyrdon ongean wuldrigende and herigende God, on
eallum ðam ðingum ðe hí gehyrdon and gesáwon, swa swa him gesæd wæs.
|
Then came the shepherds quickly, and found Mary, and Joseph, and the
child laid in the bin. Mary was, by God's direction, betrothed to the
righteous Joseph, for the greater security; because it was thus customary
among the Jewish people, according to the law of Moses, that if any woman
had
a child, save in lawful wedlock, she should be slain with stones. But God
sent his angel to Joseph, when Mary was pregnant, and commanded that he
should have care of her, and be the child's foster-father. Then it seemed
to the Jews that Joseph was father of the child, but he was not; because
the Almighty Creator had no need to be born of woman; but he took human
nature from the womb of Mary, and left her a virgin undefiled, but
hallowed through his birth. She knew no society of man, and she brought
forth without pain, and continued in maidenhood. The shepherds saw and
recognized the child, as had to them been told. (There is no happiness
without knowledge of God, as Christ himself said, when he committed us to
his Father, "That is eternal life that they acknowledge Thee, the true
God, and him whom thou hast sent, the Saviour Christ.") Now all who heard
that wondered greatly thereat, and at what the shepherds said. But Mary
held all these words, pondering them in her heart. She would not publish
Christ's mystery, but waited until he himself, when it pleased him,
should divulge it. She knew God's law, and in the book of the prophets
had read, that a virgin should give birth to God. Then she greatly
rejoiced that she might be it. It was prophesied that he should be born
in the city of Bethlehem, and she greatly wondered that, according to
that prophecy, she was there delivered. She remembered that a prophet had
said, "The ox knows his master, and the ass his master's bin." Then saw
she the child lying in the bin, where the ox and the ass usually seek
food. God's archangel Gabriel had announced to Mary the Saviour's coming
into her womb, and she then saw that his announcement was truly
fulfilled. Such words Mary held, pondering them in her heart. And the
shepherds returned glorifying and praising God for all those things which
they had heard and seen, as had been told unto them.
|
|
Þyssera ðreora hyrda gemynd is gehæfd be eastan Bethleem áne mile, on
Godes cyrcan geswutelod, þam ðe ða stowe geneosiað. We sceolon
geefenlæcan þysum hyrdum, and wuldrian and hérian urne Drihten on eallum
ðam ðingum þe he for ure lufe gefremode, ús to alysednysse and to ecere
blisse, ðam sy wuldor and lof mid ðam Ælmihtigum Fæder, on annysse þæs
Halgan Gastes, on ealra worulda woruld. Amen.
|
The memory of these three shepherds is preserved one mile to the east
of Bethlehem, and manifested in God's church to those who visit the
place. We should imitate these shepherds, and glorify and praise our Lord
for all those things which he hath done for love of us, for our
redemption and eternal bliss, to whom be glory and praise with the
Almighty Father, in unity of the Holy Ghost, world without end. Amen.
|
|
VII. KL. JAN.
|
DECEMBER XXVI.
|
|
PASSIO BEATI STEPHANI, PROTOMARTYRIS.
|
THE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.
|
|
We rædað on ðære béc þe is geháten Actus Apostolorum, þǽt ða
apostolas gehádodon seofon diaconas on ðære gelaðunge þe of Iudeiscum
folce to Cristes geleafan beah, æfter his ðrowunge, and ǽriste of
deaðe, and upstige to heofenum. Þæra diacona wæs se forma Stephanus, þe we on ðisum dæge wurðiað. He wæs swiðe
geleafful, and mid þam Halgum Gaste afylled. Þa oðre six wæron gecigede
ðisum namum: Stephanus wæs se fyrmesta, oðer Philippus, þridda Procorus,
feorða Nicanor, fifta Timotheus, sixta Parmenen, seofoða Nicolaus. Ðas
seofon hí gecuron and gesetton on ðæra apostola gesihðe, and hi ða mid
gebedum and bletsungum to diaconum gehadode wurdon. Weox ða dæghwonlice
Godes bodung, and wæs gemenigfylld þæt getel cristenra manna þearle on
Hierusalem. Þa wearð se eadiga Stephanus mid Godes gife, and mid micelre
strencðe afylled, and worhte forebeacena and micele tácna on ðam folce.
Ða astodon sume ða ungeleaffullan Iudei, and woldon mid heora gedwylde
þæs eadigan martyres láre oferswiðan; ac hi ne mihton his wisdome
wiðstandan, ne ðam Halgum Gaste, ðe ðurh hine spræc. Þa setton hí lease
gewitan, ðe hine forlugon, and cwædon, þæt hé tállice word spræce be
Moyse and be Gode. Þæt folc wearð ða micclum astyred, and þa heafod-menn,
and þa Iudeiscan boceras, and gelæhton Stephanum, and tugon to heora
geþeahte; and ða leasan gewitan him on besædon, "Ne geswicð ðes
man to sprecenne tallice word ongean þas halgan stowe and Godes ǽ.
We gehyrdon hine secgan þæt Crist towyrpð þas stowe, and towent ða
gesetnysse ðe ús Moyses tæhte." Þa beheoldon ða hine ðe on þam geðeahte
sæton, and gesawon his nebwlite swylce sumes engles ansyne. Ða cwæð se
ealdor-biscop to ðam eadigan cyðere, "Is hit swa hí secgað?" Ða wolde se
halga wer Stephanus heora ungeleaffullan heortan gerihtlæcan mid heora
forðfædera gebysnunge and gemynde, and to soðfæstnysse wege mid ealre lufe
gebigan. Begann ða him to reccenne be ðam heahfædere Abrahame, hu se
heofenlica God hine geceas him to geþoftan, and him behet, þæt ealle
ðeoda on his ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac
ðæra oðra heahfædera gemynd, mid langsumere race, ætforan him geniwode;
and hu Moyses, ðurh Godes mihte, heora foregengan ofer ða Readan Sæ
wundorlice gelædde, and hú hí siððan feowertig geara on westene wæron,
mid heofenlicum bigleofan dæghwonlice gereordode; and hu God hí lædde to
ðam Iudeiscan earde, and ða hæðenan ðeoda ætforan heora gesihðum eallunga
adwæscte; and be Dauides mærðe, þæs mæran cyninges, and Salomones wuldre,
ðe Gode þæt mære tempel arærde. Cwæð þa æt nextan, "Ge wiðstandað þam
Halgum Gaste mid stiðum swuran, and ungeleaffulre heortan; ge sind meldan
and manslagan, and ge ðone rihtwisan Crist niðfullice acwealdon; ge
underfengon ǽ on engla gesetnysse, and ge hit ne heoldon." Hwæt ða
Iudeiscan þa wurdon þearle on heora heortan astyrode, and biton heora teð
him togeanes. Se halga Stephanus wearð þa afylled mid þam Halgum Gaste,
and beheold wið heofonas weard, and geseah Godes wuldor, and þone Hælend
standende æt his Fæder swiðran; and he cwæð, "Efne ic geseo heofenas
opene, and mannes Sunu standende æt Godes swiðran." Iudei ða, mid micelre
stemne hrymende, heoldon heora earan, and anmodlice him to scuton, and hi
hine gelæhton, and of ðære byrig gelæddon to stænenne. Þa leas-gewitan ða
lédon heora hacelan ætforan fotum sumes geonges cnihtes,
se wæs geciged Saulus. Ongunnon ða oftorfian mid
heardum stanum ðone eadigan Stephanum; and hé clypode, and cwæð, "Drihten
Hǽlend, onfóh minne gast." And gebigde his cneowu, mid micelre
stemne clypigende, "Min Drihten, ne sete ðu ðas dæda him to synne." And
hé mid þam worde ða gewát to ðan Ælmihtigum Hælende, þe he on heofenan
healicne standende geseah.
|
We read in the book which is called The Acts of the Apostles, that the
apostles ordained seven deacons in the congregation which, from among the
Jewish people, had turned to Christ's faith, after his passion, and
resurrection from death, and ascension to heaven. Of these deacons the
first was Stephen, to whom we do honour on this
day. He was of great faith, and filled with the Holy Ghost. The six
others were called by these names; Stephen was the first, the second
Philip, the third Prochorus, the fourth Nicanor, the fifth Timothy, the
sixth Parmenas, the seventh Nicolas. They chose these seven, and set them
in the presence of the apostles, and they then, with prayers and
blessings, were ordained deacons. The preaching of God waxed then daily,
and the number of christian men was greatly multiplied in Jerusalem. Then
was the blessed Stephen filled with God's grace, and with great strength,
and he wrought miracles and great signs among the people. Then arose some
of the unbelieving Jews, and would with their error quell the blessed
martyr's doctrine; but they could not withstand his wisdom, nor the Holy
Ghost, who spake through him. Then they set false witnesses, who belied
him, and said that he spake blasphemous words of Moses and of God. The
people were then greatly excited, and the elders, and the Jewish scribes,
and they seized Stephen, and drew him to their council, and the false
witnesses said of him, "This man ceaseth not to speak blasphemous words
against this holy place, and God's law. We heard him say that Christ
shall destroy this place, and change the usages which Moses hath taught
us." Then looked on him they who sate in the council, and saw his
countenance like the face of an angel. Then said the chief priest to the
blessed martyr, "Is it as they say?" Then would the holy man Stephen
rectify their unbelieving hearts with the example and remembrance of
their forefathers, and, with all love, incline them to the way of truth.
He began then to relate to them concerning the patriarch Abraham, how the
God of heaven chose him for associate, and promised him, that all nations
should be blessed in his offspring, for his obedience. In like manner, in
a long narrative, he renewed before them the memory of the other
patriarchs; and how Moses, through God's might, wonderfully led their
forefathers over the Red Sea, and how they afterwards were forty days in
the waste, daily fed with heavenly food; and how God led them to the
Jewish country, and wholly destroyed before their sight all the heathen
nations; and of David the great king's greatness, and of Solomon's glory,
who the great temple raised to God. At last he said, "Ye withstand the
Holy Ghost with stiff neck and unbelieving heart; ye are betrayers and
murderers, and the righteous Christ ye enviously slew; ye have received a
law by the disposition of angels, and ye have held it not." Then were the
Jews greatly disturbed in their heart, and gnashed their teeth against
him. But the holy Stephen was filled with the Holy Ghost, and looked
towards heaven, and saw the glory of God, and Jesus standing on the right
of his Father; and he said, "Behold, I see the heavens open, and the Son
of man standing at the right hand of God." Then the Jews, crying with a
loud voice, held their ears, and with one accord rushed on him, and
seized him, and led him out of the city to be stoned. The false witnesses
then laid their coats before the feet of a young man who was called Saul. They then begun to stone with hard stones the
blessed Stephen; and he cried, and said, "Lord Jesus, receive my spirit."
And he bowed his knees, crying with a loud voice, "My Lord, place not
thou these deeds to them as sin." And he then with that word departed to
the Almighty Saviour, whom he had seen standing high in heaven.
|
|
Se wisa Augustinus spræc ymbe ðas rædinge, and smeade hwí se halga
cyðere Stephanus cwæde þæt he gesawe mannes bearn standan æt Godes
swyðran, and nolde cweðan Godes bearn; þonne ðe is geþuht wurðlicor be
Criste to cweðenne Godes Bearn ðonne mannes Bearn. Ac hit gedafenode þæt
se Hælend swa geswutelod wære on heofenum, and swa gebodod on
middangearde. Eall ðæra Iudeiscra teona aras þurh þæt, hwí Drihten Crist,
seðe æfter flæsce soðlice is mannes Sunu, eac swilce wære gecweden Godes
Sunu? forði gemunde swiðe gedafenlice þæt godcunde gewrit, mannes Sunu
standan æt Godes swiðran to gescyndenne þæra Iudeiscra úngeleaffulnysse.
Crist wæs æteowed his eadigan cyðere Stephane on heofenum, seðe fram
ungeleaffullum on middangearde acweald wæs, and seo heofenlice
soðfæstnyss be ðam cydde gecyðnysse, þone seo eorðlice arleasnyss huxlice
tælde. Hwá mæg beon rihtlice gecíged mannes Bearn, buton Criste anum,
þonne ælc man is twegra manna bearn, buton him anum? Se eadiga Stephanus
geseah Crist standan, forðan þe he wæs his gefylsta on ðam gastlicum
gefeohte his martyrdomes. Witodlice we andettað on urum credan, þæt
Drihten sitt æt his Fæder swiðran. Setl gedafenað déman, and steall
fylstendum oððe feohtendum. Nu andet ure geleafa Cristes setl, forðan ðe
hé is se soða déma lybbendra and deadra: and se eadiga cyðere Stephanus
híne geseah standende, forðan ðe he wæs his gefylsta, swa swa we ǽr
sædon. Ealra gecorenra halgena deað is deorwurðe on Godes gesihðe; ac
ðeah-hwæðere is geþuht, gif ænig todál beon mæg betwux martyrum, þæt se
is healicost seðe ðone martyrdom æfter Gode astealde. Witodlice Stephanus
wæs to diacone gehádod æt ðæra apostola handum; ac hé hí forestóp on
heofenan rice mid sigefæstum deaðe; and swa se ðe wæs neoðor on
endebyrdnysse, wearð fyrmest on ðrowunge; and se ðe wæs leorning-cniht on
háde, ongann wesan láreow on martyrdome. Ðone deað soðlice þe se Hælend
gemedemode for mannum þrowian, ðone ageaf Stephanus fyrmest manna þam
Hælende. He is gecweden protomartyr, þæt is se forma cyðere, forðan ðe hé
æfter Cristes ðrowunge ærest martyrdóm geðrowode. Stephanus is Grecisc
nama, þæt is on Leden, Coronatus, þæt we cweðað on Englisc,
Gewuldorbeagod; forðan ðe hé hæfð þone ecan wuldorbeah, swa swa his nama
him forewítegode. Þa leasan gewitan, ðe hine forsædon, híne ongunnon
ærest to torfienne; forðan þe Moyses ǽ tæhte, þæt swa hwá swa
oðerne to deaðe forsǽde, sceolde wurpan ðone forman stán to ðam ðe
hé ær mid his tungan acwealde. Ða reðan Iudei wedende þone halgan
stǽndon: and hé clypode, and cwæð, "Drihten, ne sete ðu ðas
dǽda him to synne."
|
The wise Augustine spake touching this text, and inquired, why the
holy martyr Stephen said that he saw the Son of man standing at God's
right hand, and would not say the Son of God; when it seemed worthier of
Christ to be called the Son of God than the Son of man? But it was
fitting that Jesus should be so manifested in heaven, and so announced on
earth. All the malice of the Jews arose in this, Why the Lord Christ,
who, after the flesh, is truly the Son of man, should also be called the
Son of God; for the holy writ hath very properly mentioned the Son of man
standing at the right hand of God, to shame the disbelief of the Jews.
Christ was manifested in heaven to his blessed martyr Stephen, who was
slain by the unbelievers on earth; and the heavenly truth gave testimony
of him, whom earthly wickedness had shamefully calumniated. Who can
rightly be called the Son of man, save Christ only, when every man
besides him is the son of two persons? The blessed Stephen saw Christ
standing, because he was his support in the spiritual fight of his
martyrdom. Verily we confess in our creed that the Lord sits at the right
hand of his Father. A seat is befitting to a judge, and standing to one
helping or fighting. Now our creed acknowledges Christ's seat, because he
is the true Judge of the living and the dead: and the blessed martyr
Stephen saw him standing, because he was his helper, as we before said.
The death of all the chosen saints is precious in the sight of God; yet
it seems, if any difference may be between martyrs, that he is the most
exalted who suffered martyrdom next to God. Now Stephen was
ordained deacon at the hands of the apostles; but he preceded them in the
kingdom of heaven by a triumphant death; and so he who was lower in order
was first in suffering; and he who was a disciple in condition was the
earliest to be a doctor in martyrdom. That death verily which Jesus
vouchsafed to suffer for men, Stephen gave first of men to Jesus. He is
called protomartyr, that is the first witness, because he first after
Christ's passion suffered martyrdom. Stephen is a Greek name, which is in
Latin, Coronatus, and which we express in English by,
Glory-crowned, because he has the eternal crown of glory, as his
name foretold to him. The lying witnesses, who had falsely accused him,
begun first to stone him; because the law of Moses taught, that whosoever
accused another to death should throw the first stone against him whom he
had before slain with his tongue. The cruel Jews raging stoned the holy
one, and he cried and said, "Lord, place thou not these deeds to them as
sin."
|
|
Understandað nu, mine gebroðra, þa micclan lufe þæs eadigan weres. On
deaðe hé wæs gesett, and ðeah he bæd mid soðre lufe for his cwelleras;
and betwux ðæra stana hryre, ðaða gehwá mihte his leofostan frynd
forgytan, ða betæhte hé his fynd Gode, þus cweðende, "Drihten, ne sete þu
ðas dæda him to synne." Swiðor he besorgade þa heora synna þonne his
agene wunda; swiðor heora arleasnysse þonne his sylfes deað; and rihtlice
swiðor, forðan ðe heora arleasnysse fyligde se eca deað, and þæt ece líf
fyligde his deaðe. Saulus heold ðæra leasra gewitena reaf, and heora mod
to þære stæninge geornlice tihte. Stephanus soðlice gebigedum cneowum
Drihten bæd þæt hé Saulum alysde. Wearð ða Stephanes bén fram Gode
gehyred, and Saulus wearð alysed. Se árfæsta wæs gehyred, and se arleasa
wearð gerihtwisod.
|
Understand now, my brethren, the great love of this blessed man. He
was placed in death, and yet he prayed with true love for his slayers;
and amid the falling of the stones, when any one might forget his dearest
friends, he commended his foes to God, thus saying, "Lord, place thou not
these deeds to them as sin." He was more afflicted on account of their
sins than of his own wounds, more for their wickedness than his own
death; and rightly more, seeing that eternal death followed their
wickedness, and eternal life followed his death. Saul held the garments
of the false witnesses, and zealously instigated their minds to the
stoning. But Stephen with bended knees besought the Lord that he would
redeem Saul. Stephen's prayer was heard, and Saul was redeemed. The pious
one was heard, and the impious justified.
|
|
On ðyssere dæde is geswutelod hu micclum fremige þære soðan lufe
gebed. Witodlice næfde Godes gelaðung Paulum to lareowe, gif se halga
martyr Stephanus swa ne bæde. Efne nú Paulus blissað mid Stephane on
heofenan rice; mid Stephane hé bricð Cristes beorhtnysse, and mid him hé
rixað. Þider ðe Stephanus forestóp, mid Saules stanum oftorfod, ðider
folgode Paulus gefultumod þurh Stephanes gebedu. Þær nis Paulus gescynd
þurh Stephanes slege, ac Stephanus gladað on Paules gefærrædene; forðan
þe seo soðe lufu on heora ægðrum blissað. Seo soðe lufu oferwann ðæra
Iudeiscra reðnysse on Stephane, and seo ylce lufu oferwreah synna
micelnysse on Paule, and heo on heora ægðrum samod geearnode heofenan
rice. Eornostlice seo soðe lufu is wylspring and ordfruma ealra godnyssa
and æðele trumnys, and se weg þe lǽt to heofonum. Se ðe færð on
soðre lufe ne mæg hé dwelian, ne forhtian: heo gewissað, and gescylt, and
gelæt. Þurh þa soðan lufe wæs þes halga martyr swa gebyld þæt he
bealdlice ðæra Iudeiscra ungeleaffulnysse ðreade, and he órsorh betwux
ðam greatum hagolstanum þurhwunode; and he for ðam stænendum welwillende
gebæd, and þær to-eacan ða heofenlican healle cucu and gewuldorbeagod
inn-ferde.
|
By this deed is shown how greatly avails the prayer of true love.
Verily the church of God would not have had Paul as a teacher, if the
holy martyr Stephen had not thus prayed. Behold, Paul now rejoices with
Stephen in the kingdom of heaven; with Stephen he enjoys the brightness
of Christ, and with him he rules. Whither Stephen preceded, stoned with
the stones of Saul, thither Paul followed, aided by the prayers of
Stephen. Paul is not there defiled through Stephen's murder, but Stephen
rejoices in the fellowship of Paul, because true love rejoices in them
both. True love overcame the cruelty of the Jews to Stephen, and the same
love covered over the greatness of his sins in Paul, and it in both of
them together earned the kingdom of heaven. Verily true love is the
fountain and origin of all goodness, and noble fortitude, and the way
that leads to heaven. He who journeys in true love cannot err nor fear:
it directs, and shields, and leads. Through true love was the holy martyr
rendered so courageous that he boldly reproved the disbelief of the Jews,
and he continued tranquil amid the great stones, and benevolently prayed
for the stoners, and, in addition thereto, entered the heavenly hall
living, and crowned with glory.
|
|
Mine gebroðra, uton geefenlæcan be sumum dæle swa miccles lareowes
geleafan, and swa mæres cyðeres lufe. Uton lufian ure gebroðra on Godes
gelaðunge mid swilcum mode swa swa ðes cyðere þa lufode his fynd. Beoð
gemyndige hwæt seo sylfe Soðfæstnys on ðam halgan godspelle behét, and
hwilc wedd us gesealde. Se Hælend cwæð, "Gif ge forgyfað þam mannum þe
wið eow agyltað, þonne forgyfð eow eower Fæder eowere synna: gif ge ðonne
nellað forgyfan, nele eac eower Fæder eow forgifan eowere gyltas." Ge
gehyrað nu, mine gebroðra, þæt hit stent þurh Godes gyfe on urum agenum
dihte hu ús bið æt Gode gedémed. He cwæð, "Gif ge forgyfað, eow bið
forgyfen." Ne bepæce nán man hine sylfne: witodlice gif hwa furðon ænne
man hatað on ðisum middangearde, swa hwæt swa he to góde gedéð, eal he hit
forlyst; forðan ðe se apostol Paulus ne bið geligenod, þe cwæð, "Þeah ðe
ic aspende ealle mine æhta on ðearfena bigleofan, and ðeah ðe ic minne
agenne lichaman to cwale gesylle, swa ðæt ic forbyrne on martyrdome; gif
ic næbbe ða soðan lufe, ne fremað hit me nan ðing." Be ðan ylcan cwæð se
godspellere Iohannes, "Seðe his broðor ne lufað, he wunað on deaðe." Eft
hé cwæð, "Ælc ðæra þe his broðor hatað is manslaga." Ealle we sind
gebroðra þe on God gelyfað, and we ealle cweðað, "Pater noster qui es in
celis," þæt is, "Ure Fæder þe eart on heofonum." Ne gedyrstlæce nan man
be mægðhade, butan soðre lufe. Ne truwige nan man be ælmesdædum oððe on
gebedum, butan ðære foresædan lufe; forðan ðe swa lange swa hé hylt ðone
sweartan nið on his heortan, ne mæg he mid nanum ðinge þone mildheortan
God gegladian. Ac gif he wille þæt him God milde sý, þonne hlyste hé
gódes rædes, na of minum muðe, ac of Cristes sylfes: he cwæð, "Gif ðu
offrast ðine lác to Godes weofode, and þu þær gemyndig bist þæt ðin
broðor hæfð sum ðing ongean ðe, forlæt ðærrihte ða lác ætforan ðam
weofode, and gang ærest to þinum breðer, and þe to him gesibsuma; and
ðonne ðu eft cymst to ðam weofode, geoffra ðonne ðine lác." Gif ðu ðonne
þinum cristenum breðer deredest, þonne hæfð he sum ðing ongean ðe, and þu
scealt be Godes tæcunge hine gegladian, ær ðu ðine lác geoffrige. Gif
ðonne se cristena mann, þe ðin broðor is, ðe ahwar geyfelode, þæt ðu
scealt miltsigende forgifan. Ure gastlican lác sind ure gebedu, and
lofsang, and husel-halgung, and gehwilce oðre lác ðe we Gode offriað, þa
we sceolon mid gesibsumere heortan and broðerlicere lufe Gode betæcan. Nu
cwyð sum man ongean ðas rædinge, Ne mæg ic minne feond lufian, ðone ðe ic
dæghwonlice wælhreowne togeanes me geseo. Eala ðu mann, þu sceawast hwæt
ðin broðor þe dyde, and þu ne sceawast hwæt ðu Gode gedydest. Þonne ðu
micele swærran synna wið God gefremodest, hwí nelt ðu forgyfan ða lytlan
gyltas anum menn, þæt se Ælmihtiga God þe ða micclan synna forgyfe?
Nu cwyst ðu eft, Micel gedeorf bið me þæt ic minne feond lufige, and for
ðone gebidde þe me hearmes cepð. Ne wiðcweðe we þæt hit micel gedeorf ne
sy; ac gif hit is hefigtyme on ðyssere worulde, hit becymð to micelre
mede on ðære toweardan. Witodlice þurh ðines feondes lufe þu bist Godes
freond; and na þæt an þæt ðu his freond sy, ac eac swilce þu bist Godes
bearn, þurh ða rædene þæt þu þinne feond lufige; swa swa Crist sylf cwæð,
"Lufiað eowere fynd, doð þam tela þe eow hatiað, þæt ge beon eoweres
Fæder cild, seðe on heofenum is." Menigfealde earfoðnyssa and hospas
wolde gehwá eaðelice forberan wið þan þæt he moste sumum rican men to
bearne geteald beon, and his yrfenuma to gewitendlicum æhtum: forberað nu
geðyldelice for ðam ecan wurðmynte, þæt ge Godes bearn getealde beon, and
his yrfenuman on heofenlicum spedum, þæt þæt se oðer forðyldigan wolde
for ateorigendlicere edwiste.
|
My brethren, let us in some degree imitate so great a teacher's faith,
and so great a martyr's love. Let us love our brothers in God's church
with such affection as that with which this martyr loved his foes. Be
mindful what Truth itself has promised in the holy gospel, and what
pledge it has given us. Jesus said, "If ye forgive those men who sin
against you, then will your heavenly Father forgive you your sins: but if
ye will not forgive, your Father will not forgive you your sins." Ye hear
now, my brethren, that it stands, through God's grace, at our own option
how we shall be judged before God. He said, "If ye forgive, ye shall be
forgiven." Let no man deceive himself: verily if any one hate a man in
this world, whatever good he may have done, he loses it all; for the
apostle Paul speaks not falsely, who says, "Though I spend all my wealth
in food for the poor, and though I give my own body to be slain, so that
I burn in martyrdom, if I have not true love, it profiteth me nothing."
Concerning the same the evangelist John said, "He who loveth not his
brother continueth in death." Again he said, "Every one who hateth his
brother is a murderer." We are all brothers who believe in God, and we
all say, "Pater noster qui es in cœlis," that is, "Our Father who
art in heaven." Let no man presume on kinship without true love. Let no
man trust in alms-deeds, or in prayers, without the aforesaid love; for
so long as he holds black malice in his heart, he cannot in any way
delight the merciful God. But if he desire that God be merciful to him,
let him listen to good counsel, not from my mouth, but from that of
Christ himself: he said, "If thou offerest thy gift at God's altar, and
thou there rememberest that thy brother hath something against thee,
leave forthwith the gift before the altar, and go first to thy brother,
and reconcile thee to him, and when thou comest again to the altar, offer
then thy gift." But if thou hast injured thy christian brother, then hath
he something against thee, and thou shalt, according to God's teaching,
gladden him, ere thou offerest thy gift. But if the christian man, who is
thy brother, hath in aught done thee evil, that thou shalt mercifully
forgive. Our spiritual gifts are our prayers, and hymn, and
housel-hallowing, and every other gift that we offer to God, which we
should give to God with peaceful heart and brotherly love. Now will some
man say against this text, I cannot love my foe, whom I see daily
bloodthirsty against me. O thou man, thou seest what thy brother hath
done to thee, but thou seest not what thou hast done to God. When thou
much heavier sins hast perpetrated against God, why wilt thou not forgive
one man little offences, that the Almighty God may forgive thee great
sins? Now again thou wilt say, It is a great
hardship for me to love my foe, and to pray for him who meditates harm
against me. We will not gainsay that it is a great hardship; but if it is
difficult in this world, it turns to a great reward in the one to come.
Verily by love of thy foe thou art the friend of God, and not only art
thou his friend, but thou art also a child of God, by the condition that
thou love thy foe; as Christ himself hath said, "Love your enemies, do
good to those who hate you, that ye be your Father's children, who is in
heaven." Many hardships and contumelies any one would easily endure that
he might be accounted the child of some powerful man, and his heir to
transitory possessions: bear now patiently, for the everlasting honour of
being accounted children of God, and his heirs in heavenly riches, that
which the other would undergo for a frail matter.
|
|
We secgað eow Godes riht; healdað gif ge willon. Gif we hit forsuwiað,
ne bið us geborgen. Cristes lufu us neadað þæt we simle þa gódan tihton,
þæt hí on gódnysse þurhwunion; and ða yfelan we mynegiað, þæt hí fram
heora yfelnessum hrædlice gecyrron. Ne beo se rihtwisa gymeleas on his
anginne, ne se yfela ortruwige ðurh his unrihtwisnysse. Ondræde se goda
þæt hé fealle; hogige se yfela þæt hé astande. Se ðe yfel sy geefenlæce
hé Paules gecyrrednysse; se ðe gód sy þurhwunige hé on gódnysse mid
Stephane; forðan ðe ne bið nán anginn herigendlic butan godre geendunge.
Ælc lof bið on ende gesungen.
|
We tell you God's law; hold it if ye will. If we kept it in silence,
we should not be secure. Love of Christ compels us ever to stimulate the
good, that they continue in goodness; and we admonish the wicked that
they may quickly turn from their wickedness. Let not the righteous be
heedless at his beginning, nor the wicked despair through his
unrighteousness. Let the good man dread lest he fall; the wicked take
care that he stand. Let him who is wicked imitate the conversion of Paul;
let him who is good persist in goodness with Stephen; for no beginning is
praiseworthy without a good ending. All praise will be sung at the
end.
|
|
Mine gebroðra, gyrstan-dæg gemedemode ure Drihten hine sylfne, þæt hé
ðysne middangeard þurh soðe menniscnysse geneosode: nu to-dǽg se
æðela cempa Stephanus, fram lichamlicere wununge gewitende, sigefæst to
heofenum ferde. Crist niðer-astáh, mid flæsce bewæfed; Stephanus
up-astáh, þurh his blod gewuldorbeagod. Gyrstan-dæg sungon englas "Gode
wuldor on heannyssum;" nu to-dæg hí underfengon Stephanum blissigende on
heora geferrædene, mid þam hé wuldrað and blissað á on ecnysse. Amen.
|
My brethren, yesterday our Lord vouchsafed to visit this world in true
human nature: now to-day the noble champion Stephen, quitting his bodily
dwelling, went triumphant to heaven. Christ descended clothed with flesh;
Stephen ascended, through his blood with glory crowned. Yesterday angels
sung, "Glory to God in the highest;" now to-day they received Stephen
rejoicing in their fellowship, with whom he glorieth and rejoiceth to all
eternity. Amen.
|