Fram ðam halgan easterlican dæge sind getealde fiftig daga to þysum dæge, and þes dæg is geháten Pentecostes, þæt is, se fifteogoða dæg ðære easterlican tide. Þes dæg wæs on ðære ealdan ǽ gesett and gehalgod. God bebead Moyse, on Egypta-lande, þæt hé and eall Israhela folc sceoldon offrian æt ælcum híwisce Gode an lamb anes geares, and mearcian mid þam blode rode-tacn on heora gedyrum and oferslegum, ða on ðære nihte ferde Godes engel, and acwealde on ælcum huse ðæs Egyptiscan folces þæt frumcennyde cild and þætleofoste. And Israhela folc ferde on ðære ylcan nihte of ðam leodscipe, and God hí lædde ofer ða Readan sǽ mid drium fotum. Þa tengde se Pharao æfter mid mycelre fyrde. Ðaða he com on middan ðære sǽ, þa wæs þæt Godes folc up-agán, and God ða besencte ðone Pharao and eal his werod. Ða bebead God Moyse and þam folce þæt hí heoldon ða tid mid micelre arwurðnysse, on ælces geares ymbrene. Þa wæs seo tid þam folce geset to Easter-tide, forðan ðe God hí hredde wið heora fynd, and heora ehteras fordyde. Þa þæs ymbe fiftig daga sette God þam folce ǽ, and wæs gesewen Godes wuldor upp on anre dune þe is geháten Synáy. Þær com micel leoht, and egeslic sweg, and blawende byman. Þa clypode God þone Moysen him to, and he wæs mid Gode feowertig daga, and awrát ða ealdan ǽ be Godes dihte. Þa wæs se dægPentecostesgeháten on ðære Ealdan Gesetnysse.
From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. God commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to God, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night God's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people ofIsrael went on the same night from the nation, and God led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of God were gone up, and God then sank Pharaoh and all his host. God then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because God had saved them from their foes, and destroyed their persecutors. Then fifty days after this God appointed a law for the people, and the glory of God was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets. Then God called Moses to him, and he was with God forty days, and wrote down the old law by God's direction. Then was the day calledPentecostin the Old Testament.
Þæt geoffrode lámb getacnode Cristes slege, seðe unscæððig wæs his Fæder geoffrod for ure alysednysse. Nu is his ðrowung and his ærist ure Easter-tíd, forðan ðe he us alysde fram deofles þeowdome, and ure ehteras beoð besencte þurh þæt halige fulluht, swa swa wæs Pharao mid his leode on ðære Readan sǽ. Þas fiftig daga fram ðam easterlican dæge sind ealle gehalgode to anre mærsunge, and þes dægðerlica dæg is ure Pentecostes, þæt is, se fifteogoða dæg fram ðam Easter-dæge. On ðam ealdan Pentecosten sette God ǽ ðam Israhela folce, and on ðisum dæge com se Halga Gast on fyres hiwe to Godes hirede; forði ealswa þæt lamb getacnode Cristes ðrowunge, swa eac seo ealde ǽ getacnode godspel-bodunge under Godes gife. Þreo tida sind on ðysre worulde: án is seo ðe wæs butan ǽ; oðer is seo ðe wæs under ǽ; seo ðridde is nu æfter Cristes to-cyme. Þeos tíd is gecweden 'under Godes gife.' We ne sind na butan ǽ, ne we ne moton healdan Moyses ǽ lichamlice, ac Godes gifu ús gewissað to his willan, gif we gemyndige beoð Cristes bebodum and ðæra apostola lare.
The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his passion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost God appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to God's company; for as the lamb betokened the passion of Christ, so also the old law betokened the preaching of the gospel under the grace of God. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under God's grace.' We are not without law, nor may we hold bodily the law of Moses, but God's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.
Hit is gereht on ðyssere pistol-rædinge, hu se Halga Gast on ðisum dæge com to ðam geleaffullan heape Cristes hyredes. Lucas se Godspellere awrát on ðære béc 'Actus Apostolorum,' þæt "se halga hyred wæs wunigende ánmodlice on gebedum on anre upflora, æfter Cristes upstige, anbidigende his behates; þa on ðisum dæge, þe is Pentecostes gecweden, com færlice micel sweg of heofonum and gefylde ealle ða upfleringe mid fyre; and wæs æteowed bufon heora ælcum swylce fyrene tungan, and hí wurdon ða ealle gefyllede mid þam Halgum Gaste, and ongunnon to sprecenne mid mislicum gereordum, be ðam þe se Halga Gast him tæhte. Þa wæron gegaderode binnan ðære byrig Hierusalem eawfæste weras of ælcere ðeode ðe under heofonum eardiað; and þa apostoli spræcon to ðæs folces gegaderunge, and heora ælc oncneow his agen gereord."
It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's followers. Luke the Evangelist wrote in the book 'The Acts of the Apostles,' that "the holy company was living unanimously in prayers on an upper floor, after Christ's ascension, awaiting his behest; when, on this day, which is called Pentecost, there came suddenly a great sound from heaven, and filled all the upper flooring with fire, and there appeared above each of them as it were fiery tongues, and they were then all filled with the Holy Ghost, and begun to speak with divers tongues, according as the Holy Ghost taught them. Then there were gathered within the city of Jerusalem pious men of every nation dwelling under heaven; and the apostles spake to the gathering of people, and every of them recognized his own tongue."
"Ða wearð seo menigu swiðe ablicged, and mid wundrunge cwædon, La hú, ne sind þas ðe her sprecað Galileisce? And ure ælc gehyrde hu hi spræcon urum gereordum, on ðam ðe we acennede wæron! We gehyrdon hí sprecan Godes mærða mid urum gereordum. La hwæt ðis beon sceole? Þa cwædon ða Iudeiscan mid hospe, Þas men sindon mid muste fordrencte. Þa andwyrde Petrus, Hit is undern-tíd; hu mihte we on ðysre tide beon fordrencte? Ac ðæs witegan cwyde Ioheles is nu gefylled. God cwæð þurh ðæs witegan muð, þæt he wolde his Gast asendan ofer mennisc flæsc; and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine tácna niðer on eorðan. Wite ge soðlice þæt Crist arás of deaðe, and on ure gewitnysse astah to heofonum, and sitt æt his Fæder swiðran, swa swa Dauid be him witegode, þus cweðende, Drihten cwæð to minum Drihtne, Site to minre swiðran, oðþæt ic alecge ðine fynd under þinum fot-scamele. Þa þæt folc ðis gehyrde, ða wurdon hí onbryrde, and cwædon to ðam apostolon, La leof, hwæt is us to donne? Þa andwyrde Petrus, Behreowsiað eowre synna, and underfoð fulluht on Cristes naman, and eowre synna beoðadylegode, and ge underfoð þone Halgan Gast. Þa underfengon hi his lare, and bugon to fulluhte on ðam dæge ðreo ðusend manna. Þa wæron ealle on annysse mid þam apostolum, and beceapodon heora æhta, and þæt feoh betæhton ðam apostolum, and hi dældon ælcum be his neode."
"Then was the multitude greatly amazed, and with wonder said, Lo, are not these which here speak Galileans? And each of us hath heard how they speak in our tongues, in which we were born! We have heard them declare the glories of God in our tongues. Lo, what should this be? Then said the Jews in mockery, These men are drunken with new wine. But Peter answered, It is the third hour; how might we at this time be drunken? But the saying of the prophet Joel is now fulfilled. God spake through the prophet's mouth, that he would send his spirit over human flesh, and the children of men shall prophesy, and I will give my foretokens from heaven above, and my signs on earth beneath. For know ye that Christ arose from death, and in our sight ascended to heaven, and sitteth on his Father's right, as David had prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy footstool. When the people heard this they were stimulated, and said to the apostles, Alas! what have we to do? Then Peter answered, Repent of your sins, and receive baptism in the name of Christ, and your sins shall be blotted out, and yeshall receive the Holy Ghost. They then received his doctrine, and there submitted to baptism on that day three thousand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apostles, and they distributed to each according to his need."
"Eft on oðre bodunge gelyfdon fif ðusend wera on Crist, and wearð eall seo geleaffulle menigu swa anmod swilce hí ealle hæfdon ane heortan and ane sawle; ne heora nan næfde synderlice æhta, ac him eallum wæs gemæne heora ðing, ne ðær næs nán wædla betwux him. Þa ðe land-are hæfdon hi hit beceapodon, and þæt wurð brohton to ðæra apostola fotum: hí ða dældon ælcum be his neode."
"Again, at another preaching, five thousand men believed in Christ, and all the believing multitude was as unanimous as if they all had one heart and one soul; not one of them had separate possessions, but their things were common to them all, nor was there any poor person among them. Those who had land-property sold it, and brought the worth to the feet of the apostles: they then distributed it to each according to his need."
"Þa worhte God fela tacna on ðam folce ðurh ðæra apostola handa, swa þæt hi gelogodon ða untruman be ðære stræt þær Petrus forð eode, and swa hraðe swa his sceadu hi hreopode, hi wurdon gehælede fram eallum untrumnyssum. Þa arn micel menigu to of gehendum burgum, and brohton heora untruman and ða deofol-seocan, and hí ealle wurdon gehælede æt ðæra apostola handum. Hi setton heora handa ofer gelyfede men, and hí underfengon þone Halgan Gast."
"Then God wrought many signs among the people by the hands of the apostles, so that they placed the sick along the street where Peter passed, and as his shadow touched them, they were healed of all sicknesses. Then ran a great multitude from the neighbouring towns, and brought their sick and those possessed with devils, and they were all healed at the hands of the apostles. They set their hands on believing men, and they received the Holy Ghost."
"Þa wæs sum ðegen, Annanias geháten, and his wíf Saphíra: hí cwædon him betweonan, þæt hí woldon bugan to ðæra apostola geferrædene. Namon ða to ræde, þæt him wærlicor wære, þæt hí sumne dæl heora landes wurðes æthæfdon, weald him getimode. Com ða se ðegen mid feo to ðam apostolum. Þa cwæð Petrus, Annania, deofol bepæhte ðine heortan, and ðu hæfst alogen þam Halgan Gaste. Hwí woldest ðu swician on ðinum agenum? Ne luge ðu na mannum, ac Gode. Þa hé þas word gehyrde, þa feol hé adúne and gewát. Þaða he bebyrged wæs, þa com his wif Saphíra, and nyste hu hire were gelumpen wæs. Ða cwæð Petrus, Sege me, beceapode ge ðus micel landes? Heo andwyrde, Gea, leof, swa micel. Eft ða cwæð Petrus, Hwí gewearð inc swa, þæt gyt dorston fandian Godes? Heo feoll ðærrihte and gewát, and hí manbebyrigde to hyre were. Þa wearð micel ege on Godes gelaðunge and on eallum þe þæt geaxodon."
"Then was a thane, called Ananias, and his wife Sapphira: they said between themselves, that they would incline to the fellowship of the apostles. They then resolved, that it would be safer to withhold a portion of the worth of their land, in case aught befell them. The thane then came with the money to the apostles. Then said Peter, Ananias, the devil hath cheated thy heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in thine own? Thou hast not lied to men, but to God. When he had heard these words, he fell down and departed. When he was buried, his wife Sapphira came, and knew not how it had befallen her husband. Then Peter said, Tell me, sold ye thus much land? She answered, Yes, sir, so much. Again said Peter, Why have ye so done, that ye durst tempt God? Shestraightways fell down and departed, and they buried her by her husband. Then there was great fear in God's church, and on all those who heard of it."
Þa apostoli siððan, ærðam ðe hi toferdon, gesetton Iacobum, þe wæs geháten Rihtwís, on Cristes setle, and eal seo geleaffulle gelaðung him gehyrsumode, æfter Godes tæcunge. He ða gesæt þæt setl ðritig geara, and æfter him Symeon, þæs Hælendes mæg. Æfter ðære gebysnunge wurdon arærede munec-líf mid þære gehealdsumnysse, þæt hi drohtnian on mynstre, be heora ealdres dihte, on clænnesse, and him beon heora æhta eallum gemæne, swa ða apostoli hit astealdon.
The apostles afterwards, before they separated, set James, who was called Righteous, on the seat of Christ, according to God's instruction. He sat on that seat thirty years, and after him Simeon, the kinsman of Jesus. From that example monastic life arose with abstinence, so that they live in a monastery, according to the direction of their principal, in chastity, and their possessions are common to them all, as the apostles established it.
Ge gehyrdon lytle ǽr, on ðisre rædinge, þæt se Halga Gast com ofer ða apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; forðan ðe se eadmoda heap geearnode æt Gode þæt iú ǽr þæt modige werod forleas. Hit getimode æfter Noes flode, þæt entas woldon aræran ane burh, and ænne stypel swa heahne, þæt his hrof astige oð heofon. Þa wæs an gereord on eallum mancynne, and þæt weorc wæs begunnen ongean Godes willan. God eac forði hí tostencte, swa þæt he forgeaf ælcum ðæra wyrhtena seltcuð gereord, and heora nán ne cuðe oðres spræce tocnawan. Hí ða geswicon ðære getimbrunge, and toferdon geond ealne middangeard; and wæron siððan swa fela gereord swa ðæra wyrhtena wæs. Nu eft on ðisum dæge, þurh ðæs Halgan Gastes to-cyme, wurdon ealle gereord ge-anlæhte and geðwære; forðan ðe eal se halga heap Cristes hyredes wæs sprecende mid eallum gereordum; and eac þæt wunderlicor wæs, ðaða heora án bodade mid anre spræce, ælcum wæs geðuht, ðe ða bodunge gehyrde, swilce he spræce mid his gereorde, wæron hí Ebreisce, oððe Grecisce, oððe Romanisce, oððe Egyptisce, oððe swa hwilcere ðeode swa hí wæron þe ða lare gehyrdon. On ðysre geferrædene geearnode heora eadmodnys þas mihte, and ðæra enta modignys geearnode gescyndnysse.
Ye heard a little before, in this lesson, that the Holy Ghost came over the apostles as fiery tongues, and gave them knowledge of all languages; for the humble company merited of God that which long of yore the proud host had lost. It happened after Noah's flood, that giants would raise up a city, and a tower so high, that its roof should ascend to heaven. There was then one language among all mankind, and the work was begun against the will of God. God therefore scattered them, so that he gave to each of the workmen an unknown language, and not one of them could understand another's speech. They then ceased from the building, and went divers ways over all the world; and there were afterwards as many languages as there were workmen. Now again, on this day, through the advent of the Holy Ghost, all languages became united and concordant; for all the holy company of Christ's followers were speaking in all languages; and also, what was more wonderful, when one of them preached in one tongue, it seemed to everyone who heard the preaching as though he spake in his language, whether they were Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation they might be who heard that doctrine. In this fellowship their humility gained them this power, and the pride of the giants gained shame.
Se Halga Gast wæs æteowod ofer ða apostolas on fyreshiwe, and ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hwí ofer Criste on culfran hiwe? Hwí ofer Cristes hirede on fyres gelicnysse? On bocum is gerædd be ðam fugelcynne þæt his gecynd is swiðe bilewite, and unscæððig, and gesibsum. Se Hælend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwæð, ac to gehælenne. Gif he ða wolde deman mancynn, ðaða he ærest to middangearde com, hwa wurde þonne gehealden? Ac he nolde mid his to-cyme ða synfullan fordeman, ac wolde to his rice gegaderian. Ærest he wolde us mid liðnysse styran, þæt he siððan mihte on his dome us gehealdan. Forði wæs se Halga Gast on culfran anlicnysse gesewen bufan Criste, forðan ðe hé wæs drohtnigende on ðisre worulde mid bilewitnysse, and unscæððignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde næs, ne he sace ne astyrede, ac forbær manna yfelnysse þurh his liðnysse. Ac se ðe on ðam ærran to-cyme liðegode, þam synfullum to gecyrrednysse, se demð stiðne dom þam receleasum æt ðam æfteran to-cyme.
The Holy Ghost appeared over the apostles in semblanceof fire, and over Christ, at his baptism, in likeness of a dove. Why over Christ in semblance of a dove? Why over the followers of Christ in likeness of fire? In books it is read concerning that kind of birds that its nature is very meek, and innocent, and peaceful. The Saviour is the Judge of all mankind, but he came not to judge mankind, as he himself said, but to save. If he then would have judged mankind, when he first came on earth, who would have been saved? But he would not by his advent condemn the sinful, but would gather them to his kingdom. He would first with gentleness direct us, that he might afterwards preserve us at his judgement. Therefore was the Holy Ghost seen in likeness of a dove above Christ, because he was living in this world in meekness, and innocence, and peacefulness. He cried not out, nor was he inclined to bitterness, nor did he stir up strife, but endured man's wickedness through his meekness. But he who at his first advent mitigated, for the conversion of the sinful, will deem stern doom to the reckless at his second advent.
Se Halga Gast wæs gesewen on fyrenum tungum bufon ðam apostolon, forðan ðe hé dyde þæt hi wæron byrnende on Godes willan, and bodigende ymbe Godes rice. Fyrene tungan hí hæfdon, ðaða hí mid lufe Godes mærða bodedon, þæt ðæra hæðenra manna heortan, ðe cealde wæron þurh geleaflæste and flæsclice gewilnunga, mihton beon ontende to ðam heofenlicum bebodum. Gif se Halga Gast ne lærð þæs mannes mód wiðinnan, on idel beoð þæs bydeles word wiðutan geclypode. Fyres gecynd is þæt hit fornimð swa hwæt swa him gehende bið: swa sceal se láreow dón, seðe bið mid þam Halgan Gaste onbryrd, ærest on him sylfum ælcne leahter adwæscan, and siððan on his underðeoddum.
The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands. If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.
On culfran anlicnysse and on fyres hiwe wæs Godes Gast æteowod; forðan ðe hé deð þæt ða beoð bilewite on unscæððignysse, and byrnende on Godes willan, þe he mid his gife gefylð. Ne bið seo bilewitnys Gode gecweme butansnoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is be ðam eadigan Iób, þæt he wæs bilewite and rihtwis. Hwæt bið rihtwisnys butan bilewitnysse? Oððe hwæt bið bilewitnys butan rihtwisnysse? Ac se Halga Gast, ðe tæhð rihtwisnysse and bilewitnysse, sceolde beon æteowod ægðer ge on fyre ge on culfran, forðan ðe hé deð þæra manna heortan ðe hé onliht mid his gife, þæt hi beoð liðe þurh unscæððignysse, and onælede ðurh lufe and snoternysse. God is, swa swa Paulus cwæð, fornymende fyr. He is únasecgendlic fyr, and ungesewenlic. Be ðam fyre cwæð se Hælend, "Ic com to ði þæt ic wolde sendan fyr on eorðan, and ic wylle þæt hit byrne." He sende ðone Halgan Gast to eorðan, and he mid his blæde onælde eorðlicra manna heortan. Þonne byrnð seo eorðe, þonne ðæs eorðlican mannes heorte bið ontend to Godes lufe, seoðe ær wæs ceald þurh flæsclice lustas.
In likeness of a dove and in semblance of fire was the Spirit of God manifested; for he causes those to be meek in innocence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God without wisdom,nor wisdom without meekness; as it is said by the blessed Job, that he was meek and righteous. What is righteousness without meekness? Or what is meekness without righteousness? But the Holy Ghost, who teaches both righteousness and meekness, should be manifested both as fire and as a dove, for he causes the hearts of those men whom he enlightens with his grace to be meek through innocence, and kindled by love and wisdom. God is, as Paul said, a consuming fire. He is a fire unspeakable and invisible. Concerning that fire Jesus said, "I come because I would send fire on earth, and I will that it burn." He sent the Holy Ghost on earth, and he by his inspiration kindled the hearts of earthly men. Then burns the earth, when the earthly man's heart is kindled to love of God, which before was cold through fleshly lusts.
Nis na se Halga Gast wunigende on his gecynde, swa swa hé gesewen wæs, forðan ðe he is ungesewenlic; ac for ðære getacnunge, swa we ær cwædon, he wæs æteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, Paraclitus, þæt is, Frofor-gast, forði ðe he frefrað þa dreorian, þe heora synna behreowsiað, and sylð him forgyfenysse hiht, and heora unrotan mód geliðegað. He forgyfð synna, and he is se weg to forgyfenysse ealra synna. He sylð his gife ðam ðe he wile. Sumum men he forgifð wisdom and spræce, sumum gód ingehyd, sumum micelne geleafan, sumum mihte to gehælenne untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he forgifð mislice gereord, sumum gereccednysse mislicra spræca. Ealle ðas ðing deð se Halga Gast, todælende æghwilcum be ðam ðe him gewyrð; forðam ðe he is Ælmihtig Wyrhta, and swa hraðe swa he þæs mannes mod onliht, he hit awent fram yfele to gode. He onlihte Dauides heortan, ðaða he on iugoðe hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hryðer-hyrde, þone awende se Halga Gast to mærumwitegan. Petrus wæs fiscere, þone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna, þone he geceas to lareowe eallum ðeodum. Matheus wæs tollere, þone he awende to godspellere. Þa apostoli ne dorston bodian þone soðan geleafan, for ógan Iudeisces folces; ac siððan hí wæron onælede þurh ðone Halgan Gast, hí forsawon ealle lichamlice pinunga, and orsorhlice Godes mærða bodedon.
The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongueΠαρακλητος, that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom thesame Spirit of God turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations. Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of God.
Þyses dæges wurðmynt is to mærsigenne, forðan ðe se Ælmihtiga God, þæt is se Halga Gast, gemedemode hine sylfne þæt he wolde manna bearn on ðisre tide geneosian. On Cristes acennednysse wearð se Ælmihtiga Godes Sunu to menniscum men gedon, and on ðisum dæge wurdon geleaffulle men godas, swa swa Crist cwæð, "Ic cwæð, Ge sind godas, and ge ealle sind bearn þæs Hehstan." Þa gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac ðurh gife þæs Halgan Gastes. An God is gecyndelice on ðrim hadum, Fæder, and his Sunu, þæt is his Wisdom, and se Halga Gast, seðe is heora begra Lufu and Willa. Heora gecynd is untodæledlic, æfre wunigende on anre Godcundnysse. Se ylca cwæð þeah-hwæðere be his gecorenum, "Ge sint godas." Þurh Cristes menniscnysse wurdon menn alysede fram deofles ðeowte, and ðurh to-cyme þæs Halgan Gastes, mennisce men wurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and men underfengon God þurh neosunge þæs Halgan Gastes. Se man ðe næfð Godes Gast on him nis hé Godes. Ælces mannes weorc cyðað hwilc gast hine wissað. Godes Gast wissað symble to halignysse and gódnysse; deofles gast wissað to leahtrum and to mándædum.
The dignity of this day is to be celebrated, because Almighty God, that is the Holy Ghost, himself vouchsafed to visit the children of men at this time. At the birth of Christ the Almighty Son of God became human man, and on this day believing men became gods, as Christ said; "I said, Ye are gods, and ye are all children of the Highest." The chosen are children of God, and also gods, not naturally, but through grace of the Holy Ghost. One God is naturally in three persons, the Father, and his Son, that is, his Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their nature is indivisible, ever existing in one Godhead. The same has, nevertheless, said of his chosen, "Ye are gods." Through Christ's humanity men were redeemed from the thraldom of the devil, and through the coming of the Holy Ghost human men were made gods. Christ received human nature at his advent, and men received God through visitation of the Holy Ghost. The man who has not in him the Spirit of God is not God's. Every man's works show what spirit directs him. The Spirit of God ever directs to holiness and goodness; the spirit of the devil directs to sins and deeds of wickedness.
Se Halga Gast becom tuwa ofer ða apostolas. Crist ableow ðone Halgan Gast upon ða apostolas ǽr his upstige, þus cweðende, "Onfoð Haligne Gast." Eft, on ðisum dæge, asende se Ælmihtiga Fæder and se Sunu heora begra Gast to ðam geleaffullan heape, on ðysre worulde wunigende. Se Hælend ableow his Gast on his gingran, for ðære getacnungeþæt hí and ealle cristene men sceolon lufigan heora nehstan swa swa hí sylfe. He sende eft, swa swa hé ǽr behet, ðone ylcan Gast of heofonum, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu and twa bebodu, Þæt we sceolon lufian God and menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, ðone ðe he gesihð, hu mæg hé lufian God, þone þe he ne gesihð lichamlice?"
The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on the apostles before his resurrection, thus saying, "Receive the Holy Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit of both to the faithful company dwelling in this world. Jesus blew his Spirit on his disciples for a sign that they and all christianmen should love their neighbours as themselves. He sent afterwards, as he had before promised, the Holy Ghost from heaven, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So also there is one love and two commandments, That we should love God and men. But we should learn by men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?"
We wurðiað þæs Halgan Gastes to-cyme mid lofsangum seofon dagas, forðan ðe he onbryrt ure mód mid seofonfealdre gife, þæt is, mid wisdome and andgyte, mid geðeahte and strencðe, mid ingehyde and arfæstnysse, and he us gefylð mid Godes ege. Se ðe þurh gode geearnunga becymð to ðissum seofonfealdum gifum þæs Halgan Gastes, he hæfð þonne ealle geðincðe. Ac se ðe wile to ðisre geðincðe becuman, he sceal gelyfan on ða Halgan Ðrynnysse, and on Soðe Annysse, þæt se Fæder, and his Sunu, and heora begra Gast syndon ðry on hadum, and án God untodæledlic, on anre Godcundnysse wunigende. Þysne geleafan getacnodon ða ðreo ðusend þe ærest gebugon to geleafan, æfter ðæs Halgan Gastes to-cyme. Swa swa ða ðreo þusend wæron án werod, swa is seo Halige Ðrynnys án God. And þæt werod wæs swa ánmod swilce him eallum wære án heorte and án sawul; forðan ðe þære Halgan Þrynnysse is án godcundnyss, and án gecynd, and án willa, and án weorc unascyrigendlice.
We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a sevenfold gift, that is, with wisdom and understanding, with counsel and strength, with knowledge and piety, and he fills us with awe of God. He who through good deserts attains to these sevenfold gifts of the Holy Ghost will have all honour. But he who will attain to this honour shall believe in the Holy Trinity, and in True Unity, that the Father, and his Son, and the Spirit of them both are three in persons, and one God indivisible, existing in one Godhead. This faith was betokened by the three thousand who first inclined to belief, after the advent of the Holy Ghost. As those three thousand were one company, so is the Holy Trinity one God. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one Godhead, and one nature, and one will, and one work inseparable.
Þa geleaffullan brohton heora feoh, and ledon hit æt ðæra apostola foton. Mid þam is geswutelod þæt cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on Gode anum. Se gítsere ðe beset his hiht on his goldhord, he bið swa swa se apostol cwæð, "þam gelíc þe deofolgyld begæð."
The faithful brought their money, and laid it at the feet of the apostles. By this is manifested that christian men should not set their delight in worldly treasure, but in God alone. The covetous who sets his delight in his gold-hoard, is, as the apostle said, "like unto him who practiseth idolatry."
Hi heoldon þæt gold unwurðlice, forðan ðe seo gitsung næfde nænne stede on heora heortan: forði hí dydon heoraðing him gemæne, þæt hí on soðre sibbe butan gytsunge beon mihton. Hí setton heora handa ofer geleaffulle men, and him com to se Halga Gast ðurh heora biscepunge. Biscopas sind þæs ylcan hádes on Godes gelaðunge, and healdað þa gesetnysse on heora biscepunge, swa þæt hí settað heora handa ofer gefullude menn, and biddað þæt se Ælmihtiga Wealdend him sende ða seofonfealdan gife his Gastes, seðe leofað and rixað á butan ende. Amen.
They held the gold as worthless, because covetousness had no place in their hearts: they made their goods in common,that they might be in true peace without covetousness. They set their hands over believing men, and the Holy Ghost came to them through their bishoping. Bishops are of the same order in God's church, and hold that institution in their bishoping, so that they set their hands over baptized men, and pray the Almighty Ruler to send them the sevenfold gift of his Spirit, who liveth and reigneth ever without end. Amen.
Homo quidam erat diues: et reliqua.
Homo quidam erat diues: et reliqua.
Homo quidam erat dives: et reliqua.
Homo quidam erat dives: et reliqua.
Se Wealdenda Drihten sæde ðis bígspell his gingrum, þus cweðende, "Sum welig man wæs mid purpuran and godewebbe geglenged, and dæghwamlice mærlice leofode. Þa læg sum wædla at his geate, and his nama wæs Lazarus, se wæs lic-ðrowere:" et reliqua.
The Sovereign Lord spake this parable to his disciples, thus saying, "There was a certain rich man adorned with purple and fine linen, and daily lived sumptuously. A certain poor man lay at his gate, and his name was Lazarus, who was a leper," etc.
Þis godspel is nu anfealdlice gesǽd. Se halga papa Gregorius us onwreah ða digelnysse ðisre rædinge. He cwæð, "Ne sæde þæt halige godspel þæt se ríca reafere wære, ac wæs uncystig and modegode on his welum." Be ðisum is to smeagenne, hu se beo gewitnod þe oðerne berypð, þonne se bið to helle fordemed se his agen nolde for Godes lufon syllan. Ðises mannes uncyst and up-ahefednys hine besencte on cwycsusle, forðan ðe he næfde nane mildheortnysse, þæt he mid his gestreone his agene sawle alysde. Nu wenað sume menn þæt nan pleoh ne sy on deorwurðum gyrlum; ac gif hit gylt nære, þonne ne geswutulode þæt halige godspel swa gewislice be ðam rican, þæt he wære mid purpuran and mid godewebbe geglencged. Ne cepð nan man deorwyrðra reafa buton for ydelum gylpe, soðlice þæt he sy toforan oðrum mannum þurh his glencge geteald. Drihten on oðre stowe heredeIohannem ðone Fulluhtere for ðære teartnysse his reafes, forðan ðe hé wæs mid olfendes hærum gescryd, wáclice and stiðlice.
This gospel is now simply said. The holy pope Gregory has revealed to us the mystery of this text. He said, "The holy gospel did not express that the rich man was a robber, but that he was parsimonious, and exulted in his wealth." By this it is to be considered how he will be punished who bereaves another, when he is condemned to hell, who would not give his own for love of God. This man's parsimony and pride sank him into quick torment, because he had no compassion, so that with his treasure he might have redeemed his own soul. Now some men will imagine that there is no peril in precious garments, but if there were no sin, the holy gospel would not have so evidently manifested with respect to the rich man, that he was adorned with purple and with fine linen. No man heeds precious garments save for vain pride, verily that he may through his splendour be accounted before other men. The Lord in another place praised Johnthe Baptist for the rudeness of his garment, because he was clothed with camel's hair, poorly and ruggedly.
Þaða se Hælend spræc be ðam rican, þa cwæð he, "Sum rice man wæs." Eft be ðam wædlan, "Sum ðearfa wæs geháten Lazarus." Cuð is eow þæt se rica bið namcuðre on his leode þonne se þearfa; þeah-hwæðere ne nemde se Hælend þone welegan, ac ðone wædlan; forðan ðe him is cuð þæra eadmodra manna naman ðurh gecorennysse, ac he ne cann ða modigan ðurh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste, gif se reoflia wædla ne læge ætforan his gesihðe: eac wære ðam earman leohtre on mode, gif he ðæs rican mannes welan ne gesawe. Mislice angsumnyssa he forbær, ðaða he næfde ne bigleofan, ne hælðe, ne hætera, and geseah ðone rican halne and deorweorðlice geglencgedne brucan his estmettas. Genoh wære þam wædlan his untrumnys, þeah ðe he wiste hæfde; and eft him wære genoh his hafenleast, ðeah ðe he gesundful wære. Ac seo menigfealde earfoðnys wæs his sawle clænsung, and ðæs rican uncyst and up-ahefednys wæs his geniðerung; forðon ðe he geseah ðæs oðres yrmðe, and hine mid toðundenum mode forseah. Ac ðaða he wæs fram mannum forsewen, ða genealæhton ða hundas, and his wunda geliccedon. Hundes liccung gehælð wunda.
When Jesus spake of the rich man he said, "There was a certain rich man." Again, of the poor man, "There was a certain poor man called Lazarus." It is known to you that a rich man is more known by name among his people than a poor one; nevertheless Jesus named not the wealthy man, but the needy one; because the names of humble men are known to him through election, but he knows not the proud through their rejection. Some excuse the rich man might have had for his parsimony, if the leprous beggar had not lain before his sight: the mind of the poor man would also have been easier, if he had not seen the rich man's wealth. Divers afflictions he endured, seeing that he had neither nourishment, nor health, nor garments, and saw the rich man, hale and sumptuously decorated, enjoying his luxuries. For the beggar his infirmity had been enough, though he had had food; and again, his indigence had been enough for him, although he had been healthful. But the manifold hardship was the cleansing of his soul, and the parsimony and pride of the rich man were his condemnation; because he saw the other's misery, and with inflated mind despised him. But when he was despised of men, the dogs approached, and licked his wounds. The licking of a dog heals wounds.
Þa gelamp hit þæt se wædla gewát, and englas ferodon his sawle to ðæs heahfæderes wununge Abrahámes; and ðæs rican gast æfter forðsiðe wearð on helle besenct; and he ða ðone wolde habban him to mundboran, þam ðe he nolde ǽr his cruman syllan. He bæd þa Abraham mid earmlicre stemne þæt Lazarus moste his tungan drypan; ac him næs getiðod ðære lytlan lisse, forðan ðe Lazarus ne moste ǽr on life hedan ðæra crumena his mysan. His tungan he mænde swiðost, forðan ðe hit is gewunelic þæt ða welegan on heora gebeorscipe begað derigendlice gafetunge; þa wæs seo tunge, ðurh rihtwisnysse edlean, teartlicor gewítnod for hisgegafspræce. Se heahfæder Abraham him cwæð to, "Ðu, mín bearn, beo ðe gemyndig þæt ðu underfenge welan on ðinum life, and Lazarus yrmðe." Þes cwyde is swiðor to ondrædenne þonne to trahtnigenne. Ðam rican wæs forgolden mid ðam hwilwendlicum spedum, gif he hwæt to gode gefremode; and ðam ðearfan wæs forgolden mid ðære yrmðe, gif he hwæt to yfle gefremode. Þa underfeng se welega his gesælðe to edleane to sceortum brice, and þæs ðearfan hafenleast aclænsode his lytlan gyltas. Hine geswencte seo wædlung, and afeormode; þone oðerne gewelgode his genihtsumnys, and bepæhte.
It then happened that the beggar died, and angels bare his soul to the dwelling of the patriarch Abraham; and the rich man's spirit after death was sunk into hell; and he then wished to have him for protector, to whom he would not before give his crumbs. He then bade Abraham with piteous voice, that Lazarus might moisten his tongue; but that little favour was not granted him, because Lazarus might not before in life gather the crumbs of his table. He particularly complained of his tongue, because it is usual that the wealthy in their feasting practise pernicious scoffing; therefore was his tongue, through righteous retribution, more harshly punishedfor his scoffing speech. The patriarch Abraham said to him, "My son, be thou mindful that thou receivedst riches in thy life, and Lazarus misery." This saying is rather to be feared than expounded. The rich man was requited with transitory prosperity, if he did aught of good; and the poor man was requited with misery, if he had perpetrated aught of evil. Then the wealthy man received his happiness in reward for short enjoyment, and the indigence of the needy one cleansed away his little sins. Poverty afflicted and purified him; his abundance enriched and deceived the other.
Ic bidde eow, men ða leofostan, ne forseo ge Godes ðearfan, ðeah ðe hi tallice hwæt gefremman; forðan ðe heora yrmð afeormað þæt þæt seo gehwæde oferflowendnys gewemð. Háwiað be gehwilcum, forðan ðe oft getimað yfelum teala for life. Se heahfæder cwæð to ðam welegan, "Betwux us and eow is gefæstnod micel ðrosm; þeah hwa wille fram ús to eow, he ne mæg; ne eac fram eow to ús." Mid micelre geornfulnysse gewilniað þa wiðercoran þæt hi moton of ðære susle ðe hi on cwylmiað, ac seo fæstnung ðære hellican clysinge ne geðafað þæt hi æfre ut-abrecon. Eac ða halgan beoð mid heora Scyppendes rihtwisnysse swa afyllede, þæt hi nateshwon ne besargiað ðæra wiðercorenra yrmðe; forðan ðe hi geseoð þa fordónan swa micclum fram him geælfremode, swa micclum swa hi beoð fram heora leofan Drihtne ascofene.
I pray you, men most beloved, despise not God's poor, though they perpetrate anything reprehensible; because their misery cleanses that which a little superfluity corrupts. Observe each one, for good often befalls the evil for life. The patriarch said to the wealthy man, "Betwixt us and you is fixed a great vapour; though any-one will pass from us to you, he cannot; nor also from you to us." With great eagerness the wicked desire to pass from the torment in which they suffer, but the fastening of the hellish enclosure never allows them to break out. Also the holy are so filled with their Creator's righteousness, that they in no wise lament the misery of the wicked; because they see the fordone ones as greatly estranged from them, as they are thrust away from their beloved Lord.
Siððan se rica wearð orwene his agenre alysednysse, ða beárn him on mod his gebroðra gemynd; forðan ðe ðæra wiðercorenra wite tiht for wel oft heora mod unnytwurðlice to lufe, swilce hi þonne lufian heora siblingas, ðe ǽr on life ne hi sylfe ne heora magas ne lufedon. Ne lufað se hine sylfne seðe hine mid synnum bebint. He oncneow Lazarum, ðone ðe he ǽr forseah, and he gemunde his gebroðra, ða ðe he bæftan forlet; forðan ðe se ðearfa nære fullice gewrecen on ðam rican, gif he on his wite hine ne oncneowe; and eftnære his wite fulfremed on ðam fyre, buton he ða ylcan pinunga his siblingum gewende.
When the rich man became hopeless of his own deliverance, the remembrance of his brothers entered into his mind; for the punishment of the wicked very often uselessly stimulates their minds to love, so that they then love their relatives, who before in life loved neither themselves nor their kinsmen. He loves not himself who binds himself with sins. He recognized Lazarus, whom he had before despised, and he remembered his brothers, whom he had left behind; for the needy one would not have been fully avenged on the rich, ifhe in his punishment had not recognized him; and again, his punishment would not have been complete in the fire, unless he had expected the same torments for his relatives.
Þa synfullan geseoð nu hwiltidum ða gecorenan on wuldre, ðe hi forsawon on worulde, þæt seo angsumnys heora modes ðe mare sy: and ða rihtwisan symle geseoð ða unrihtwisan on heora tintregum cwylmigende, þæt heora bliss ðe mare sy, and lufu to heora Drihtne, þe hi ahredde fram deofles anwealde, and fram ðam mánfullum heape. Ne astyrað þæra rihtwisra gesihð him nænne ógan, ne heora wuldor ne wanað; forðan ðe ðær ne bið nán besargung ðæra mánfulra yrmðe, ac heora tintrega becymð þam gecorenum to maran blisse, swa swa on metinge bið forsewen seo blace anlicnys, þæt seo hwite sy beorhtre gesewen. Þa gecorenan geseoð symle heora Scyppendes beorhtnysse, and forði nis nan ðing on gesceaftum him bediglod.
The sinful will now sometimes see the chosen in glory, whom they in the world despised, that the affliction of their minds may be the greater: and the righteous will ever see the unrighteous suffering in their torments, that their bliss and love to their Lord may be the greater, who rescued them from the power of the devil, and from the wicked band. That spectacle will excite no terror to the righteous, nor will their glory wane; for there will be no sorrowing for the misery of the wicked, but their torments will turn to the greater bliss of the chosen, as in a picture a dark likeness is provided, that the white may appear the brighter. The chosen will constantly see their Creator's brightness, and therefore there is nothing in creation concealed from him.
Se welega nolde on life gehyran ðone lareow Moysen, ne Godes witegan: ða wende he eac þæt his gebroðra hí woldon forseon, swa swa he dyde, and gyrnde forði þæt Lazarus hí moste warnigan, þæt hí ne becomon to his susle. Se heahfæder him andwyrde, "Gif hi forseoð Moyses ǽ and ðæra witegena bodunga, nellað hí gelyfan, þeah hwá of deaðe arise." Þa ðe forgimeleasiað þa eaðelican beboda þære ealdan ǽ, hu willað hí ðonne gehyrsumian þam healicum bebodum Cristes lare, ðe of deaðe arás?
The rich man would not in life hear the teacher Moses, or God's prophets: then he thought that his brothers would also despise them as he did, and desired therefore that Lazarus might warn them, so that they came not to his torment. The patriarch answered him, "If they despise the law of Moses and the preachings of the prophets, they will not believe, though one arose from death." Those who neglect the easy commandments of the old law, how will they obey the sublime commandments of Christ's doctrine, who arose from death?
Ic bidde eow, mine gebroðra, þæt ge beon gemyndige ðæs Lazares reste and ðæs rican wite, and doð swa swa Crist sylf tæhte, "Tiliað eow freonda on Godes ðearfum, þæt hí on eowrum geendungum onfon eow into ecum eardung-stowum." Manega Lazaras ge habbað nu licgende æt eowrum gatum, biddende eowre oferflowendnysse. Ðeah ðe hí syn wáclice geðuhte, þeah-hwæðere hí beoð eft eowre ðingeras wið ðone Ælmihtigan. Soðlice we sceoldon beodan þam ðearfum þæt hí us biddað, forðan ðe hí beoð ure mundboran, þa ðe nu wædligende æt us bigleofan wilniað. Ne sceole we forseonheora wácnysse, forðan ðe Criste bið geðenod þurh ðearfena anfenge, swa swa he sylf cwæð, "Me hingrode, and ge me gereordodon; me ðyrste, and ge me scencton; ic wæs nacod, and ge me scryddon."
I pray you, my brethren, that ye be mindful of Lazarus's rest and of the rich man's punishment, and do as Christ himself taught, "Gain to yourselves friends among God's poor, that they at your end may receive you into eternal dwelling-places." Many Lazaruses ye have now lying at your gates, begging for your superfluity. Though they are esteemed as vile, they will, nevertheless, be hereafter your interceders with the Almighty. Verily we ought to enjoin the poor to pray for us, because they will be our protectors, who, now begging, desire sustenance of us. We should not despise theirvileness, for Christ himself is served through reception of the poor, as he himself said, "I was hungry, and ye fed me; I was thirsty, and ye gave me to drink; I was naked, and ye clothed me."
Nu cweð se halga Gregorius, þæt sum arwurðe munuc wæs on ðam earde Licaonia, swiðe eawfæst, his nama wæs Martirius. Se ferde, be his abbudes hæse, to sumum oðrum mynstre, on his ærende: ða gemette he be wege sumne lic-ðrowere licgende eal tocínen, and nahte his feðes geweald: cwæð þæt he wolde genealæcan his hulce, gif he mihte. Þa ofhreow ðam munece þæs hreoflian mægenleast, and bewand hine mid his cæppan and bær to mynstreweard. Þa wearð his abbude geswutelod hwæne he bær, and hrymde mid micelre stemne, and cwæð, "Yrnað, yrnað, and undoð þæs mynstres geat ardlice, forðan ðe ure broðor Martyrius berð þone Hælend on his bæce." Þaða se munuc genealæhte ðæs mynstres geate, þa wánd se of his swuran þe wæs hreoflig geðuht, and wearð gesewen on Cristes gelicnysse. Ða beseah se munuc up, and beheold hu he to heofonum astah. Þa cwæð se Hælend mid ðam upstige, "Martíri, ne sceamode ðe mín ofer eorðan, ne me ne sceamað þin on heofonum." Þa efste se abbud wið þæs muneces, and neodlice cwæð, "Broðor min, hwær is se ðe ðu feredest?" He cwæð, "Gif ic wiste hwæt he wære, ic wolde licgan æt his fotum. Þaða ic hine bær ne gefredde ic nanre byrðene swærnysse." Hu mihte hé gefredan æniges hefes swærnysse, ðaða he ðone ferode ðe hine bær? Nu cweð se halga Gregorius, þæt se Hælend ða geseðde ðone cwyde þe he sylf cwæð, "Þæt þæt ge doð þearfum on minum naman, þæt ge doð me sylfum."
Now says the holy Gregory, there was a reverend monk in the country of Lycaonia, very pious, his name was Martyrius. He went by order of his abbot to some other monastery, on his errand, when he found a leper lying by the way all chapped, and having no power of his feet: he said he wished to reach his hut, if he could. Then the monk was grieved for the helplessness of the leper, and he wrapt him in his cloak and bare him towards his monastery. Then it was disclosed to his abbot whom he was bearing, and he cried with a loud voice, and said, "Run, run, and undo the gate of the monastery quickly, for our brother Martyrius bears Jesus on his back." When the monk had reached the gate of the monastery, he who seemed a leper quitted his neck, and appeared in the likeness of Christ. The monk then looked up, and beheld how he ascended to heaven. Then said Jesus, while ascending, "Martyrius, thou wast not ashamed of me on earth, nor will I be ashamed of thee in heaven." Then the abbot hastened towards the monk, and eagerly said, "My brother, where is he whom thou didst carry?" He said, "If I had known who he was, I would have lain at his feet. When I bore him I felt no heaviness of any burthen." How could he feel the heaviness of any weight, when he carried one who bore him? Now says the holy Gregory, Jesus verified the saying which he himself said, "That which ye do for the poor in my name, that ye do for myself."
Hwæt is on menniscum gecynde swa mærlic swa Cristes menniscnys? and hwæt is atelicor geðuht on menniscum gecynde þonne is ðæs hreoflian líc, mid toðundennesse, and springum, and reocendum stence? Ac se ðe is arwurðful ofer ealle gesceafta, he gemedemode hine sylfne þæt he wære gesewen on ðam atelican híwe, to ði þæt we sceolon besargianmenniscra manna yrmðe, and be ure mihte gefrefrian, for lufe ðæs mildheortan and ðæs eadmodan Hælendes; þæt he us getiðige wununge on his rice to ecum life, seðe us ahredde fram deofles hæftnydum; seðe rixað on ecnysse mid þam Ælmihtigan Fæder and þam Halgan Gaste, hi ðry on anre Godcundnysse wunigende, butan anginne and ende, á on worulde. Amen.
What is there in human nature so glorious as the humanity of Christ, and what is esteemed more foul in human nature than the carcase of the leper, with tumours, and ulcers, and reeking stench? But he who is to be venerated above all creatures, vouchsafed to appear in that foul form, to the end that we might pity the misery of human beings, andaccording to our power comfort them, for love of the merciful and humble Jesus; that he may grant us a dwelling in his kingdom to eternal life, who rescued us from the devil's thraldom; who reigneth to eternity with the Almighty Father and the Holy Ghost, those three existing in one Godhead, without beginning and end, ever to eternity. Amen.
Ðæt hálige godspel us segð, þæt "gerefan and synfulle men genealæhton ðam Hælende, and woldon his lare gehyran. Þa ceorodon ða sunder-halgan and ða boceras Iudeiscre ðeode, forðan ðe se Hælend underfeng ða synfullan, and him mid gereordode. Þa sæde se Hælend ðam Iudeiscum bocerum ðis bigspel, Hwilc eower hæfð hund-teontig sceapa:" et reliqua.
The holy gospel tells us, that "publicans and sinners approached Jesus, and desired to hear his doctrine. Then the pharisees and the scribes of the Jewish people murmured, because Jesus received the sinful, and ate and drank with them. Then said Jesus to the Jewish scribes this parable, Which of you hath an hundred sheep," etc.
Þas word sind digle, ac se trahtnere Gregorius us geopenode þæt gastlice andgit. Mine gebroðra þa leofostan, ge gehyrdon on ðyssere godspellican rædinge, þæt ða synfullan genealæhton to ðæs Hælendes spræce, and eac to his gereorde; and ða Iudeiscan boceras mid héte þæt tældon: ac heora tál næs na of rihtwisnysse, ac of niðe. Hi wæron untrume, ðeah ðe hi ðæs ne gymdon. Þa wolde se heofenlica læce mid geswæsum bigspelle þæt geswell heora heortan welwyllendlice gelacnian, and ðus cwæð, "Hwilc eower hæfð hund-teontig sceapa, and gif he forlysð án ðæra sceapa, ðonne forlæt he ða nigon and hund-nigontig on westene, and gæð secende þæt án ðe him losode?" Hundfeald getel is fulfremed, and se Ælmihtiga hæfde hund-teontig sceapa, ðaða engla werod and mancynn wæron his æhta: ac him losode án sceap, ðaða se frumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. Þa forlet se Ælmihtiga Godes Sunu eal engla werod on heofonum, and ferde to eorðan, and sohte þætán sceap ðe him ætwunden wæs. Ðaða he hit gemette, he hit bær on his exlum to ðære eowde blissigende. Þaða he underfeng ure mennisce gecynd, and ure synna abær, þa wæs þæt dweligende sceap ongean fered on his halgum exlum. Ðæra sceapa hlaford com ham, afundenum sceape; forðan ðe Crist, æfter ðære ðrowunge, ðe he mancyn mid alysde, arás of deaðe, and astah to heofonum blissigende.
These words are obscure, but the expounder Gregory has opened to us the ghostly meaning. My dearest brothers, ye have heard in this evangelical lesson, that the sinful approached to the speech of Jesus, and also to his refection; and the Jewish scribes censured that with heat; but their censure was not from righteousness, but from envy. They were sick, though they observed it not. Then would the heavenly leech with a pleasant parable benevolently heal the swelling of their hearts, and thus said, "Which of you hath an hundred sheep, and if he lose one of the sheep, then leaveth he [not] the ninety and nine in the waste, and goeth seeking the one that he lost?" An hundredfold number is perfect, and the Almighty had an hundred sheep, when the host of angels and mankind were his possessions: but he lost one sheep, when the first-created man Adam through sin lost the food of Paradise. Then the Almighty Son of God left all the host of angels in heaven, and went to earth, and sought that onesheep that had escaped from him. When he had found it, he bare it on his shoulders to the flock rejoicing. When he assumed our human nature, and bare our sins, then was the wandering sheep brought back on his holy shoulders. The master of the sheep came home, having found his sheep; for Christ after his passion, whereby he redeemed mankind, arose from death, and ascended to heaven rejoicing.
He gelaðode his frynd and his nehgeburas. His frynd sind engla heapas, forðan ðe hi healdað on heora staðelfæstnysse singallice his willan. Hi sind eac his nehgeburas, forðan ðe hi brucað þære wulderfullan beorhtnysse his gesihðe on heora andweardnysse. He cwæð, "Blissiað mid me, forðan ðe ic gemette min forlorene sceap." Ne cwæð he, 'Blissiað mid þam sceape,' ac 'mid me,' forðan ðe ure alysednys soðlice is his bliss; and ðonne we beoð to ðære heofonlican eardung-stowe gelædde, þonne gefylle we ða micclan mærsunge his gefean. He cwæð, "Ic secge eow, mare bliss bið on heofonum be anum synfullan men, gif he his synna mid dǽdbote behreowsað, ðonne sy be nigon and hund-nigontig rihtwisum ðe nanre behreowsunge ne behofiað." Þis is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, þonne be unscyldigum rihtwisum.
He invited his friends and his neighbours. His friends are companies of angels, because they in their steadfastness constantly observe his will. They are also his neighbours, because they enjoy the glorious brightness of his sight in their presence. He said, "Rejoice with me, for I have found my lost sheep." He said not, 'Rejoice with the sheep,' but 'with me,' because our redemption is truly his joy; and when we are led to the heavenly dwelling-place, we then complete the great celebration of his gladness. He said, "I say unto you, there is more joy in heaven over one sinful man, if he rue his sins with repentance, than there is over ninety and nine righteous, who need no repentance." This is to be investigated, why there is more joy over a converted sinner, than over the innocent righteous.
We habbað gelomlice gesewen, þæt gehwylce gebroðra, ðe ne befeollon on healice gyltas, þæt hí ne beoð ealles swa carfulle to beganne ða earfoðlican drohtnunge, swilce hi orsorge beon, forðan ðe hi ða healican leahtras ne gefremedon; and gehwilce oðre ðe oncnawað þa swæran gyltas ðe hi on geogoðe adrugon, beoð mid micelre sarnysse onbryrde. Hi forseoð alyfedlice ðing and gesewenlice, and mid wope gewilniað þa ungesewenlican and ða heofonlican. Hí forseoð hí sylfe, and geeadmettað on eallum ðingum; and forði ðe hí dweligende fram heora Scyppende gewiton, hí willað geinnian ða æftran hinðe mid þam uferan gestreonum. Mare bliss bið on heofonum be ðam gecyrredum synfullum, ðurh swilce drohtnunga, þonne sy be ðam asolcenum þe truwað be him sylfum þæt helytle and feawa gyltas gefremode, and eac hwonlice carað ymbe Godes beboda and his sawle ðearfe. Maran lufe nimð se heretoga on gefeohte to ðam cempan, þe æfter fleame his wiðerwinnan ðegenlice oferwinð, þonne to ðam þe mid fleame ne ætwánd, ne ðeah on nanum gecampe naht ðegenlices ne gefremode. Ealswa se yrðling lufað ðone æcer, ðe æfter ðornum and bremelum genihtsume wæstmas agifð, swiðor þonne he lufige ðone ðe ðornig næs, ne wæstmbære ne bið. Sind ðeah-hwæðere forwel mænige rihtwise unscyldige wið heafod-leahtras, and habbað hwæðere ealswa stiðe drohtnunge swylce hi mid eallum synnum geancsumede wæron. Þam ne mæg nan dǽdbeta beon geefenlæht, forðan ðe hí sind rihtwise and behreowsigende. Be ðam is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God gegladige, gif se unrihtwisa mid soðre dǽdbote hine gegladian mæg.
We have frequently seen that those brethren, who have not fallen into deadly sins, are not altogether so careful to practise a hard course of life, as though they were careless because they had not perpetrated deadly sins; and that others who acknowledge the grievous sins that they have committed in youth, are pricked with great affliction. They despise permitted and visible things, and with weeping desire those invisible and heavenly. They despise and humble themselves in all things; and because through error they have departed from their Creator, they desire to repair the consequent injury with heavenly gains. Greater joy there will be in heaven over the converted sinner, through such endurances, than over a remiss one who is confident in himself, that he has perpetrated littleand few sins, and at the same time cares but little about God's commandments and his soul's need. Greater love a general feels in battle for the soldier who after flight boldly overcomes his adversary, than for him who never took to flight, nor yet in any conflict performed any deed of valour. In like manner the husbandman loves the field which after thorns and brambles yields abundant fruits, more than he loves that which was not thorny nor is fruitful. There are, nevertheless, very many righteous guiltless of deadly sins, and yet practise as severe a course of life as though they were troubled with all sins. With these can no penitent sinner be compared, because they are righteous and repentant. By this is to be judged how greatly the righteous with humble lamentation gladdens God, if the unrighteous with true penitence can gladden him.
Drihten rehte ða-gyt oðer bígspel be tyn scyllingum, and ðæra án losode and wearð gemet. Þæt bígspel getacnað eft nigon engla werod. To ðam teoðan werode wæs mancyn gesceapen; forðan ðe þæt teoðe wearð mid modignysse forscyldigod, and hi ealle to awyrgedum deoflum wurdon awende, and of ðære heofonlican blisse to helle suslum bescofene. Nu sind ða nigon heapas genemnede, angeli, archangeli, uirtutes, potestates, principatus, dominationes, throni, cherubin, seraphin. Þæt teoðe forwearð. Þa wæs mancynn gesceapen to ge-edstaðelunge ðæs forlorenan heapes.
The Lord yet said another parable concerning ten shillings, and of which one was lost and was found. That parable again betokens the nine hosts of angels. Instead of the tenth host mankind was created; for the tenth had been found guilty of pride, and thrust from heavenly bliss to hell torments. There are now nine companies, named, angeli, archangeli, virtutes, potestates, principatus, dominationes, throni, cherubim, seraphim. The tenth perished. Then was mankind created to supply the place of the lost company.
Angeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes, mihta, ðurh ða wyrcð God fela wundra. Potestates sind ánwealdu, ðe habbað anweald ofer ða awyrgedan gastas, þæt hi ne magon geleaffulra manna heortan swa micclum costnian swa hi willað. Principatus sind ealdorscipas, ðe ðæra godra engla gymað, and hi be heora dihte ða godcundlican gerynu gefyllað. Dominationes sind hlafordscypas gecwedene, forðan ðe him gehyrsumiað oðra engla werod mid micelre underðeodnysse. Throni sind þrymsetl, þa beoð gefyllede mid swa micelre gife ðære ÆlmihtiganGodcundnysse, þæt se Eallwealdenda God on him wunað, and ðurh hi his domas tosceat. Cherubin is gecweden gefyllednys ingehydes, oððe gewittes: hi sind afyllede mid gewitte swa miccle swiðor, swa hi gehendran beoð heora Scyppende, ðurh wurðscipe heora geearnunga. Seraphim sind gecwedene byrnende, oððe, onælende: hi sind swa miccle swiðor byrnende on Godes lufe, swa micclum swa hi sind to him geðeodde; forðan ðe nane oðre englas ne sind betweonan him and ðam Ælmihtigan Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe þæs Wealdendan Cyninges. Godes rice bið gelogod mid engla weredum and geðungenum mannum, and we gelyfað þæt of mancynne swa micel getel astige þæt uplice rice, swa micel swa on heofonum beláf haligra gasta æfter ðam hryre ðæra awyrgedra gasta.
Angeli are interpreted, God's messengers; archangeli, high messengers; virtutes, powers, by which God works many miracles. Potestates are powers which have power over the accursed spirits, that they may not tempt the hearts of believing men so much as they desire. Principatus are authorities which have charge of the good angels, and they by their direction fulfil the divine mysteries. Dominationes are interpreted, lordships, because the other hosts of angels obey them with great subjection. Throni are thrones which are filled with such great grace of the Almighty Godhead, that theAll-powerful God dwells on them, and through them decides his dooms. Cherubim are interpreted, fullness of knowledge or understanding: they are filled with so much the more understanding as they are nearer to their Creator through the worthiness of their deserts. Seraphim are interpreted burning, or inflaming: they are so much the more burning in love of God as they are associated with him; for there are no other angels between them and the Almighty God. They are burning, not in wise of fire, but with great love of the Powerful King. God's kingdom is composed of hosts of angels and of religious men, and we believe that of mankind as great a number will ascend to that sublime realm as there remained of holy spirits in heaven after the fall of the accursed spirits.
Nigon engla werod þær wæron to lafe, and þæt teoðe forferde. Nu bið eft seo micelnys geðungenra manna swa micel swa ðæra staðelfæstra engla wæs; and we beoð geendebyrde to heora weredum, æfter urum geearnungum. Menige geleaffulle men sind þe habbað lytel andgit to understandenne ða deopnysse Godes lare, and willað þeah-hwæðere oðrum mannum mid arfæstnysse cyðan ymbe Godes mærða, be heora andgites mæðe: þas beoð geendebyrde to englum, þæt is, to Godes bydelum. Þa gecorenan ðe magon asmeagan Godes digelnysse, and oðrum bodian mid gastlicre lare, hi beoð getealde to heah-englum, þæt is to healicum bodum. Þa halgan, ðe on life wundra wyrceað, beoð geendebyrde betwux ðam heofenlicum mihtum þe Godes tacna gefremmað. Sind eac sume gecorene menn ðe aflyað þa awyrgedan gastas fram ofsettum mannum, ðurh mihte heora bena: hwærto beoð þas geendebyrde buton to ðam heofenlicum anwealdum, be gewyldað þa feondlican costneras? Þa gecorenan ðe ðurh healice geearnunga þa læssan gebroðru oferstigað mid ealdorscipe, þa habbað eac heora dæl betwux ðam heofenlicum ealderdomum. Sume beoð swa geðungene þæt hí wealdað mid heora hlafordscipe ealle uncysta and leahtras on him sylfum, swa þæt hibeoð godas getealde ðurh ða healican clænnysse: be ðam cwæð se Ælmihtiga to Moysen, "Ic ðe gesette, þæt þu wære Pharaones god." Þas Godes ðegnas, þe beoð on swa micelre geðincðe on gesihðe þæs Ælmihtigan þæt hi sind godas getealde, hwider gescyt ðonne heora endebyrdnysse, buton to ðam werode ðe sind hlafordscipas gecwedene? forðan ðe him oðre englas underðeodde beoð.
Nine hosts of angels were left, and the tenth perished. Now the multitude of religious men will be as great as was that of the steadfast angels; and we shall be annexed to their hosts, according to our deserts. Many faithful men there are who have little intellect to understand the deepness of God's lore, and will, nevertheless, with piety declare to other men concerning the glories of God, according to the measure of their intellect: these will be annexed to the angels, that is, to God's messengers. The chosen, who can investigate the mysteries of God, and preach with ghostly lore to others, will be numbered with the archangels, that is, with the high messengers. The holy, who work wonders in life, will be disposed among the heavenly powers who execute God's miracles. There are also some chosen men who drive out the accursed spirits from men possessed, by power of their prayers: whereto shall these be annexed except to the heavenly powers, who control the fiendlike tempters? Those chosen ones, who through high deserts excel their humbler brethren in authority, will have their portion also among the heavenly princes. Some there are so pious that they control with their authority all vices and sins in themselves, so that they are accountedgods through their exalted purity: of these the Almighty said to Moses, "I will set thee that thou be Pharaoh's god." These servants of God, who are in so great honour in the sight of the Almighty that they are accounted gods, to what order are they assigned, unless to the host which is called lordships? for to them other angels are subordinate.
On sumum gecorenum mannum, ðe mid micelre gimene on andweardum life drohtniað, bið Godes Gastes gifu swa micel, þæt he on heora heortan swilce on ðrimsetle sittende toscǽt and démð wundorlice oðra manna dæda. Hwæt sind þas buton ðrymsetl heora Scyppendes, on ðam ðe he wunigende mannum démð? Seo soðe lufu is gefyllednys Godes ǽ, and se ðe on his ðeawum hylt Godes lufe and manna, he bið þonne cherubim rihtlice geháten; forðan ðe eal gewitt and ingehyd is belocen on twam wordum, þæt is Godes lufu and manna. Sume Godes ðeowan sind onælede mid swa micelre gewilnunge heora Scyppendes neawiste, þæt hi forseoð ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle ða ateorigendlican geðincðu oferstigað, and mid ðam micclan bryne ðære heofenlican lufe oðre ontendað, and mid larlicre spræce getrymmað. Hu magon ðas beon gecigede buton seraphim, þonne hi ðurh ðone micclan bryne Godes lufe sind toforan oðrum eorðlicum his neawiste gehendost?
In some chosen men, who live with great heedfulness in the present life, the grace of God's Spirit is so great, that he, sitting on their hearts as it were on a throne, decides and judges wondrously the deeds of other men. What are these but thrones of their Creator, on which abiding he judges men? True love is the completion of God's law, and he who in his moral conduct holds love of God and of men, will be rightly called cherubim; for all understanding and knowledge is contained in two words, namely, love of God and of men. Some servants of God are inflamed with so great a desire for the presence of their Creator, that they despise all worldly care, and with burning mind rise above all perishing honours, and with the great heat of heavenly love enkindle others, and with instructive speech confirm them. How may these be called but seraphim, when through the great heat of love of God they are before other mortals nearest to his presence?
Nu cweð se eadiga Gregorius, "Wa ðære sawle ðe orhlyte hyre lif adrihð þæra haligra mihta," þe we nu sceortlice eow gerehton. Ac seo ðe bedæled is þam godnyssum, heo geomrige and gewilnige þæt se cystiga Wealdend þurh his gife hí geðeode þam hlyte his gecorenra. Nabbað ealle menn gelice gife æt Gode, forðan ðe he forgifð ða gastlican geðincðu ælcum be his gecneordnyssum. Se ðe læssan gife hæbbe, ne ándige he on ðam foreðeondum, forðan ðe ða halgan ðreatas ðæra eadigra engla sind swa geendebyrde, þæt hi sume mid underþeodnysse oðrum hyrsumiað, and sume mid oferstigendre wurðfulnysse ðam oðrum sind foresette.
Now says the blessed Gregory, "Woe to the soul that passes its life devoid of the holy virtues," which we have just shortly explained to you. But let the soul which is deprived of those excellences mourn, and desire that the bountiful Ruler will, through his grace, associate it to the lot of his chosen. All men have not like grace from God, for he gives ghostly honours to every one according to his endeavours. Let him who has less grace envy not those more excellent, because the holy companies of blessed angels are so ordered, that some in subordination obey others, and some with transcending dignity are set before others.
Micel getel is ðæra haligra gasta, þe on Godes rice eardiað, be ðam cwæð se witega Daniel, "Þusend ðusenda ðenodon þam Heofonlican Wealdende, and ten ðusend siðan hundfealde ðusenda him mid wunodon." Oðer is ðenung, oðer is mid-wunung. Þa englas ðeniað Gode þe bodiað his willan middangearde, and ða ðing gefyllað þe him liciað. Ða oðre werod, þe him mid wuniað, brucað þære incundan embwlátunge his godcundnysse, swa þæt hí nateshwon fram his andweardnysse asende ne gewitað. Soðlice ða ðe to us asende becumað, swa hí gefremmað heora Scyppendes hæse wiðutan, þæt hi ðeah-hwæðere næfre ne gewitað fram his godcundan myrhðe; forðam ðe God is æghwær, þeah ðe se engel stowlic sy. Nis se Ælmihtiga Wealdend stowlic, forðan ðe he is on ælcere stowe, and swa hwider swa se stowlica engel flihð, he bið befangen mid his andwerdnysse.
Great is the number of the holy spirits which dwell in God's kingdom, of whom the prophet Daniel said, "Thousand thousands ministered to the Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with him." One thing is ministry, another is, co-dwelling. Those angels minister to God who announce his will to the world, and perform the things which are pleasing to him. The other hosts, that dwell with him, enjoy the closest contemplation of his Godhead, so that they on no account, sent forth, withdraw from his presence. But those who are sent to us so execute their Creator's behest without, that they, nevertheless, depart never from his divine joy; for God is everywhere, though the angel be local. The Almighty Ruler is not local, for he is in every place, and whithersoever the local angel flieth, he will be surrounded with His presence.
Hi habbað sume synderlice gife fram heora Scyppende, and ðeah-hwæðere heora wurðscipe him bið eallum gemæne, and þæt þæt gehwilc on him sylfum be dæle hæfð, þæt he hæfð on oðrum werode fulfremodlice; be ðam cwæð se sealm-wyrhta, "Drihten, ðu ðe sitst ofer cherubin, geswutela ðe sylfne."
Some of them have especial grace from their Creator, and yet their dignity is common to all, and that which each one has in himself partially, he has in another host perfectly; of which the psalmist said, "Lord, thou who sittest above the cherubim, manifest thyself."
We sædon litle ær on ðisre rædinge, þæt þæs Ælmihtigan ðrymsetl wære betwux ðam werode ðe sind throni gecigede: ac hwá mæg beon eadig, buton he his Scyppendes wununge on him sylfum hæbbe? Seraphim sind ða gastas gecigede, ðe beoð on Drihtnes lufe byrnende, and ðeah-hwæðere eal þæt heofonlice mægen samod beoð onælede mid his lufe. Cherubim is gecweden gefyllednys ingehydes oððe gewittes, and ðeah hwilc engel is on Godes andwerdnysse ðe ealle ðing nyte? Ac forði is gehwilc ðæra weroda þam naman geciged, ðe ða gife getacnað þe he fulfremedlicor underfeng.
We said a little before in this lesson, that the throne of the Almighty was among the host which are called throni: but who may be happy, unless he have his Creator's dwelling in himself? Seraphim the spirits are called who are burning with love of the Lord, and yet all the heavenly power together is inflamed with his love. Cherubim is interpreted fullness of knowledge or understanding, and yet what angel is there in God's presence who knows not all things? But each of those hosts is therefore called by the name which betokens the gift that it has more perfectly received.
Ac uton suwian hwæthwega be ðam digelnyssum ðæra heofenlicra ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge ure synna, þæt we, ðurh Drihtnes mildheortnysse, ða heofonlican wununge, swa swa he us behét,habban moton. He cwæð on sumere stowe, "On mines Fæder huse sind fela wununga;" forðan gif sume beoð strengran on geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, þæt heora nan ne beo geælfremod fram ðam micclan huse, þær ðær gehwilc onfehð wununge be his geearnungum.
But let us cease a little from speaking of the mysteries of the heavenly inhabitants, and meditate on ourselves, and bewail with repentance our sins, that we, through the Lord's mercy, may, as he has promised us, attain to the heavenlydwelling. He said in some place, "In my Father's house are many dwellings," for if some be stronger in deserts, some more righteous, some adorned with greater holiness, none of them may be estranged from the great house, where everyone shall receive a dwelling according to his deserts.
Se miltsienda Drihten cwæð, þæt micel blis wære on heofonum be anum dǽdbetan; ac se ylca cwæð þurh his witegan, "Gif se rihtwisa gecyrð fram his rihtwisnysse, and begæð unrihtwisnysse arleaslice, ealle his rihtwisnysse ic forgyte; and gif se arleasa behreowsað his arleasnysse, and begæð rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum mannum he miltsað, ac hé ne behét þam elcigendum gewiss líf oð merigen. Nis forði nanum synfullum to yldigenne agenre gecyrrednysse, ðylæs ðe he mid sleacnysse forleose ða tíd Godes fyrstes. Smeage gehwilc man his ærran dæda, and eac his andweardan drohtnunge, and fleo to ðam mildheortan Deman mid wópe, ða hwile ðe he anbidað ure betrunge, seðe is rihtwis and mildheort. Soðlice behreowsað his gedwyld seðe ne ge-edlæhð þa ærran dæda; be ðam cwæð se Hælend to ðam gehæledan bedredan, "Efne nu ðu eart gehæled, ne synga ðu heonon-forð, þylæs ðe ðe sum ðing wyrse gelimpe."
The merciful Lord said, that there was great joy in heaven for one penitent; but the Same said through his prophet, "If the righteous turn from his righteousness, and impiously commit unrighteousness, all his righteousness I will forget; and if the impious repent of his impiety, and do righteousness, I will not remember any of his sins." To repentant men he is merciful, but to the procrastinating he promises not certain life till the morrow. No sinner ought therefore to procrastinate his own repentance, lest he by remissness lose the time of God's respite. Let every man meditate on his former deeds, and also on his present conduct, and fly to the merciful Judge with weeping, while he, who is righteous and merciful, awaits our bettering. He truly repents of his sins who repeats not his former deeds; concerning which Jesus said to the healed bedridden, "Behold, now thou art healed, sin not henceforth, lest something worse befall thee."
Geleaffullum mannum mæg beon micel truwa and hopa to ðam menniscum Gode Criste, seðe is ure Mundbora and Dema, seðe leofað and rixað mid Fæder, on annysse þæs Halgan Gastes, on ealra worulda woruld. Amen.
Believing men may have great trust and hope to the human God Christ, who is our Protector and Judge, who liveth and reigneth with the Father, in unity of the Holy Ghost, for ever and ever. Amen.