The Homilies of the Anglo-Saxon Church/XXII

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Fram ðam halgan easterlican dæge sind getealde fiftig daga to þysum dæge, and þes dæg is geháten Pentecostes, þæt is, se fifteogoða dæg ðære easterlican tide. Þes dæg wæs on ðære ealdan ǽ gesett and gehalgod. God bebead Moyse, on Egypta-lande, þæt hé and eall Israhela folc sceoldon offrian æt ælcum híwisce Gode an lamb anes geares, and mearcian mid þam blode rode-tacn on heora gedyrum and oferslegum, ða on ðære nihte ferde Godes engel, and acwealde on ælcum huse ðæs Egyptiscan folces þæt frumcennyde cild and þæt leofoste. And Israhela folc ferde on ðære ylcan nihte of ðam leodscipe, and God hí lædde ofer ða Readan sǽ mid drium fotum. Þa tengde se Pharao æfter mid mycelre fyrde. Ðaða he com on middan ðære sǽ, þa wæs þæt Godes folc up-agán, and God ða besencte ðone Pharao and eal his werod. Ða bebead God Moyse and þam folce þæt hí heoldon ða tid mid micelre arwurðnysse, on ælces geares ymbrene. Þa wæs seo tid þam folce geset to Easter-tide, forðan ðe God hí hredde wið heora fynd, and heora ehteras fordyde. Þa þæs ymbe fiftig daga sette God þam folce ǽ, and wæs gesewen Godes wuldor upp on anre dune þe is geháten Synáy. Þær com micel leoht, and egeslic sweg, and blawende byman. Þa clypode God þone Moysen him to, and he wæs mid Gode feowertig daga, and awrát ða ealdan ǽ be Godes dihte. Þa wæs se dæg Pentecostes geháten on ðære Ealdan Gesetnysse. From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. God commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to God, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night God's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people of Israel went on the same night from the nation, and God led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of God were gone up, and God then sank Pharaoh and all his host. God then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because God had saved them from their foes, and destroyed their persecutors. Then fifty days after this God appointed a law for the people, and the glory of God was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets. Then God called Moses to him, and he was with God forty days, and wrote down the old law by God's direction. Then was the day called Pentecost in the Old Testament.
Þæt geoffrode lámb getacnode Cristes slege, seðe unscæððig wæs his Fæder geoffrod for ure alysednysse. Nu is his ðrowung and his ærist ure Easter-tíd, forðan ðe he us alysde fram deofles þeowdome, and ure ehteras beoð besencte þurh þæt halige fulluht, swa swa wæs Pharao mid his leode on ðære Readan sǽ. Þas fiftig daga fram ðam easterlican dæge sind ealle gehalgode to anre mærsunge, and þes dægðerlica dæg is ure Pentecostes, þæt is, se fifteogoða dæg fram ðam Easter-dæge. On ðam ealdan Pentecosten sette God ǽ ðam Israhela folce, and on ðisum dæge com se Halga Gast on fyres hiwe to Godes hirede; forði ealswa þæt lamb getacnode Cristes ðrowunge, swa eac seo ealde ǽ getacnode godspel-bodunge under Godes gife. Þreo tida sind on ðysre worulde: án is seo ðe wæs butan ǽ; oðer is seo ðe wæs under ǽ; seo ðridde is nu æfter Cristes to-cyme. Þeos tíd is gecweden 'under Godes gife.' We ne sind na butan ǽ, ne we ne moton healdan Moyses ǽ lichamlice, ac Godes gifu ús gewissað to his willan, gif we gemyndige beoð Cristes bebodum and ðæra apostola lare. The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his passion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost God appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to God's company; for as the lamb betokened the passion of Christ, so also the old law betokened the preaching of the gospel under the grace of God. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under God's grace.' We are not without law, nor may we hold bodily the law of Moses, but God's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.
Hit is gereht on ðyssere pistol-rædinge, hu se Halga Gast on ðisum dæge com to ðam geleaffullan heape Cristes hyredes. Lucas se Godspellere awrát on ðære béc 'Actus Apostolorum,' þæt "se halga hyred wæs wunigende ánmodlice on gebedum on anre upflora, æfter Cristes upstige, anbidigende his behates; þa on ðisum dæge, þe is Pentecostes gecweden, com færlice micel sweg of heofonum and gefylde ealle ða upfleringe mid fyre; and wæs æteowed bufon heora ælcum swylce fyrene tungan, and hí wurdon ða ealle gefyllede mid þam Halgum Gaste, and ongunnon to sprecenne mid mislicum gereordum, be ðam þe se Halga Gast him tæhte. Þa wæron gegaderode binnan ðære byrig Hierusalem eawfæste weras of ælcere ðeode ðe under heofonum eardiað; and þa apostoli spræcon to ðæs folces gegaderunge, and heora ælc oncneow his agen gereord." It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's followers. Luke the Evangelist wrote in the book 'The Acts of the Apostles,' that "the holy company was living unanimously in prayers on an upper floor, after Christ's ascension, awaiting his behest; when, on this day, which is called Pentecost, there came suddenly a great sound from heaven, and filled all the upper flooring with fire, and there appeared above each of them as it were fiery tongues, and they were then all filled with the Holy Ghost, and begun to speak with divers tongues, according as the Holy Ghost taught them. Then there were gathered within the city of Jerusalem pious men of every nation dwelling under heaven; and the apostles spake to the gathering of people, and every of them recognized his own tongue."
"Ða wearð seo menigu swiðe ablicged, and mid wundrunge cwædon, La hú, ne sind þas ðe her sprecað Galileisce? And ure ælc gehyrde hu hi spræcon urum gereordum, on ðam ðe we acennede wæron! We gehyrdon hí sprecan Godes mærða mid urum gereordum. La hwæt ðis beon sceole? Þa cwædon ða Iudeiscan mid hospe, Þas men sindon mid muste fordrencte. Þa andwyrde Petrus, Hit is undern-tíd; hu mihte we on ðysre tide beon fordrencte? Ac ðæs witegan cwyde Ioheles is nu gefylled. God cwæð þurh ðæs witegan muð, þæt he wolde his Gast asendan ofer mennisc flæsc; and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine tácna niðer on eorðan. Wite ge soðlice þæt Crist arás of deaðe, and on ure gewitnysse astah to heofonum, and sitt æt his Fæder swiðran, swa swa Dauid be him witegode, þus cweðende, Drihten cwæð to minum Drihtne, Site to minre swiðran, oðþæt ic alecge ðine fynd under þinum fot-scamele. Þa þæt folc ðis gehyrde, ða wurdon hí onbryrde, and cwædon to ðam apostolon, La leof, hwæt is us to donne? Þa andwyrde Petrus, Behreowsiað eowre synna, and underfoð fulluht on Cristes naman, and eowre synna beoð adylegode, and ge underfoð þone Halgan Gast. Þa underfengon hi his lare, and bugon to fulluhte on ðam dæge ðreo ðusend manna. Þa wæron ealle on annysse mid þam apostolum, and beceapodon heora æhta, and þæt feoh betæhton ðam apostolum, and hi dældon ælcum be his neode." "Then was the multitude greatly amazed, and with wonder said, Lo, are not these which here speak Galileans? And each of us hath heard how they speak in our tongues, in which we were born! We have heard them declare the glories of God in our tongues. Lo, what should this be? Then said the Jews in mockery, These men are drunken with new wine. But Peter answered, It is the third hour; how might we at this time be drunken? But the saying of the prophet Joel is now fulfilled. God spake through the prophet's mouth, that he would send his spirit over human flesh, and the children of men shall prophesy, and I will give my foretokens from heaven above, and my signs on earth beneath. For know ye that Christ arose from death, and in our sight ascended to heaven, and sitteth on his Father's right, as David had prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy footstool. When the people heard this they were stimulated, and said to the apostles, Alas! what have we to do? Then Peter answered, Repent of your sins, and receive baptism in the name of Christ, and your sins shall be blotted out, and ye shall receive the Holy Ghost. They then received his doctrine, and there submitted to baptism on that day three thousand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apostles, and they distributed to each according to his need."
"Eft on oðre bodunge gelyfdon fif ðusend wera on Crist, and wearð eall seo geleaffulle menigu swa anmod swilce hí ealle hæfdon ane heortan and ane sawle; ne heora nan næfde synderlice æhta, ac him eallum wæs gemæne heora ðing, ne ðær næs nán wædla betwux him. Þa ðe land-are hæfdon hi hit beceapodon, and þæt wurð brohton to ðæra apostola fotum: hí ða dældon ælcum be his neode." "Again, at another preaching, five thousand men believed in Christ, and all the believing multitude was as unanimous as if they all had one heart and one soul; not one of them had separate possessions, but their things were common to them all, nor was there any poor person among them. Those who had land-property sold it, and brought the worth to the feet of the apostles: they then distributed it to each according to his need."
"Þa worhte God fela tacna on ðam folce ðurh ðæra apostola handa, swa þæt hi gelogodon ða untruman be ðære stræt þær Petrus forð eode, and swa hraðe swa his sceadu hi hreopode, hi wurdon gehælede fram eallum untrumnyssum. Þa arn micel menigu to of gehendum burgum, and brohton heora untruman and ða deofol-seocan, and hí ealle wurdon gehælede æt ðæra apostola handum. Hi setton heora handa ofer gelyfede men, and hí underfengon þone Halgan Gast." "Then God wrought many signs among the people by the hands of the apostles, so that they placed the sick along the street where Peter passed, and as his shadow touched them, they were healed of all sicknesses. Then ran a great multitude from the neighbouring towns, and brought their sick and those possessed with devils, and they were all healed at the hands of the apostles. They set their hands on believing men, and they received the Holy Ghost."
"Þa wæs sum ðegen, Annanias geháten, and his wíf Saphíra: hí cwædon him betweonan, þæt hí woldon bugan to ðæra apostola geferrædene. Namon ða to ræde, þæt him wærlicor wære, þæt hí sumne dæl heora landes wurðes æthæfdon, weald him getimode. Com ða se ðegen mid feo to ðam apostolum. Þa cwæð Petrus, Annania, deofol bepæhte ðine heortan, and ðu hæfst alogen þam Halgan Gaste. Hwí woldest ðu swician on ðinum agenum? Ne luge ðu na mannum, ac Gode. Þa hé þas word gehyrde, þa feol hé adúne and gewát. Þaða he bebyrged wæs, þa com his wif Saphíra, and nyste hu hire were gelumpen wæs. Ða cwæð Petrus, Sege me, beceapode ge ðus micel landes? Heo andwyrde, Gea, leof, swa micel. Eft ða cwæð Petrus, Hwí gewearð inc swa, þæt gyt dorston fandian Godes? Heo feoll ðærrihte and gewát, and hí man bebyrigde to hyre were. Þa wearð micel ege on Godes gelaðunge and on eallum þe þæt geaxodon." "Then was a thane, called Ananias, and his wife Sapphira: they said between themselves, that they would incline to the fellowship of the apostles. They then resolved, that it would be safer to withhold a portion of the worth of their land, in case aught befell them. The thane then came with the money to the apostles. Then said Peter, Ananias, the devil hath cheated thy heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in thine own? Thou hast not lied to men, but to God. When he had heard these words, he fell down and departed. When he was buried, his wife Sapphira came, and knew not how it had befallen her husband. Then Peter said, Tell me, sold ye thus much land? She answered, Yes, sir, so much. Again said Peter, Why have ye so done, that ye durst tempt God? She straightways fell down and departed, and they buried her by her husband. Then there was great fear in God's church, and on all those who heard of it."
Þa apostoli siððan, ærðam ðe hi toferdon, gesetton Iacobum, þe wæs geháten Rihtwís, on Cristes setle, and eal seo geleaffulle gelaðung him gehyrsumode, æfter Godes tæcunge. He ða gesæt þæt setl ðritig geara, and æfter him Symeon, þæs Hælendes mæg. Æfter ðære gebysnunge wurdon arærede munec-líf mid þære gehealdsumnysse, þæt hi drohtnian on mynstre, be heora ealdres dihte, on clænnesse, and him beon heora æhta eallum gemæne, swa ða apostoli hit astealdon. The apostles afterwards, before they separated, set James, who was called Righteous, on the seat of Christ, according to God's instruction. He sat on that seat thirty years, and after him Simeon, the kinsman of Jesus. From that example monastic life arose with abstinence, so that they live in a monastery, according to the direction of their principal, in chastity, and their possessions are common to them all, as the apostles established it.
Ge gehyrdon lytle ǽr, on ðisre rædinge, þæt se Halga Gast com ofer ða apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; forðan ðe se eadmoda heap geearnode æt Gode þæt iú ǽr þæt modige werod forleas. Hit getimode æfter Noes flode, þæt entas woldon aræran ane burh, and ænne stypel swa heahne, þæt his hrof astige oð heofon. Þa wæs an gereord on eallum mancynne, and þæt weorc wæs begunnen ongean Godes willan. God eac forði hí tostencte, swa þæt he forgeaf ælcum ðæra wyrhtena seltcuð gereord, and heora nán ne cuðe oðres spræce tocnawan. Hí ða geswicon ðære getimbrunge, and toferdon geond ealne middangeard; and wæron siððan swa fela gereord swa ðæra wyrhtena wæs. Nu eft on ðisum dæge, þurh ðæs Halgan Gastes to-cyme, wurdon ealle gereord ge-anlæhte and geðwære; forðan ðe eal se halga heap Cristes hyredes wæs sprecende mid eallum gereordum; and eac þæt wunderlicor wæs, ðaða heora án bodade mid anre spræce, ælcum wæs geðuht, ðe ða bodunge gehyrde, swilce he spræce mid his gereorde, wæron hí Ebreisce, oððe Grecisce, oððe Romanisce, oððe Egyptisce, oððe swa hwilcere ðeode swa hí wæron þe ða lare gehyrdon. On ðysre geferrædene geearnode heora eadmodnys þas mihte, and ðæra enta modignys geearnode gescyndnysse. Ye heard a little before, in this lesson, that the Holy Ghost came over the apostles as fiery tongues, and gave them knowledge of all languages; for the humble company merited of God that which long of yore the proud host had lost. It happened after Noah's flood, that giants would raise up a city, and a tower so high, that its roof should ascend to heaven. There was then one language among all mankind, and the work was begun against the will of God. God therefore scattered them, so that he gave to each of the workmen an unknown language, and not one of them could understand another's speech. They then ceased from the building, and went divers ways over all the world; and there were afterwards as many languages as there were workmen. Now again, on this day, through the advent of the Holy Ghost, all languages became united and concordant; for all the holy company of Christ's followers were speaking in all languages; and also, what was more wonderful, when one of them preached in one tongue, it seemed to everyone who heard the preaching as though he spake in his language, whether they were Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation they might be who heard that doctrine. In this fellowship their humility gained them this power, and the pride of the giants gained shame.
Se Halga Gast wæs æteowod ofer ða apostolas on fyres hiwe, and ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hwí ofer Criste on culfran hiwe? Hwí ofer Cristes hirede on fyres gelicnysse? On bocum is gerædd be ðam fugelcynne þæt his gecynd is swiðe bilewite, and unscæððig, and gesibsum. Se Hælend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwæð, ac to gehælenne. Gif he ða wolde deman mancynn, ðaða he ærest to middangearde com, hwa wurde þonne gehealden? Ac he nolde mid his to-cyme ða synfullan fordeman, ac wolde to his rice gegaderian. Ærest he wolde us mid liðnysse styran, þæt he siððan mihte on his dome us gehealdan. Forði wæs se Halga Gast on culfran anlicnysse gesewen bufan Criste, forðan ðe hé wæs drohtnigende on ðisre worulde mid bilewitnysse, and unscæððignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde næs, ne he sace ne astyrede, ac forbær manna yfelnysse þurh his liðnysse. Ac se ðe on ðam ærran to-cyme liðegode, þam synfullum to gecyrrednysse, se demð stiðne dom þam receleasum æt ðam æfteran to-cyme. The Holy Ghost appeared over the apostles in semblance of fire, and over Christ, at his baptism, in likeness of a dove. Why over Christ in semblance of a dove? Why over the followers of Christ in likeness of fire? In books it is read concerning that kind of birds that its nature is very meek, and innocent, and peaceful. The Saviour is the Judge of all mankind, but he came not to judge mankind, as he himself said, but to save. If he then would have judged mankind, when he first came on earth, who would have been saved? But he would not by his advent condemn the sinful, but would gather them to his kingdom. He would first with gentleness direct us, that he might afterwards preserve us at his judgement. Therefore was the Holy Ghost seen in likeness of a dove above Christ, because he was living in this world in meekness, and innocence, and peacefulness. He cried not out, nor was he inclined to bitterness, nor did he stir up strife, but endured man's wickedness through his meekness. But he who at his first advent mitigated, for the conversion of the sinful, will deem stern doom to the reckless at his second advent.
Se Halga Gast wæs gesewen on fyrenum tungum bufon ðam apostolon, forðan ðe hé dyde þæt hi wæron byrnende on Godes willan, and bodigende ymbe Godes rice. Fyrene tungan hí hæfdon, ðaða hí mid lufe Godes mærða bodedon, þæt ðæra hæðenra manna heortan, ðe cealde wæron þurh geleaflæste and flæsclice gewilnunga, mihton beon ontende to ðam heofenlicum bebodum. Gif se Halga Gast ne lærð þæs mannes mód wiðinnan, on idel beoð þæs bydeles word wiðutan geclypode. Fyres gecynd is þæt hit fornimð swa hwæt swa him gehende bið: swa sceal se láreow dón, seðe bið mid þam Halgan Gaste onbryrd, ærest on him sylfum ælcne leahter adwæscan, and siððan on his underðeoddum. The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands. If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.
On culfran anlicnysse and on fyres hiwe wæs Godes Gast æteowod; forðan ðe hé deð þæt ða beoð bilewite on unscæððignysse, and byrnende on Godes willan, þe he mid his gife gefylð. Ne bið seo bilewitnys Gode gecweme butan snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is be ðam eadigan Iób, þæt he wæs bilewite and rihtwis. Hwæt bið rihtwisnys butan bilewitnysse? Oððe hwæt bið bilewitnys butan rihtwisnysse? Ac se Halga Gast, ðe tæhð rihtwisnysse and bilewitnysse, sceolde beon æteowod ægðer ge on fyre ge on culfran, forðan ðe hé deð þæra manna heortan ðe hé onliht mid his gife, þæt hi beoð liðe þurh unscæððignysse, and onælede ðurh lufe and snoternysse. God is, swa swa Paulus cwæð, fornymende fyr. He is únasecgendlic fyr, and ungesewenlic. Be ðam fyre cwæð se Hælend, "Ic com to ði þæt ic wolde sendan fyr on eorðan, and ic wylle þæt hit byrne." He sende ðone Halgan Gast to eorðan, and he mid his blæde onælde eorðlicra manna heortan. Þonne byrnð seo eorðe, þonne ðæs eorðlican mannes heorte bið ontend to Godes lufe, seoðe ær wæs ceald þurh flæsclice lustas. In likeness of a dove and in semblance of fire was the Spirit of God manifested; for he causes those to be meek in innocence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God without wisdom, nor wisdom without meekness; as it is said by the blessed Job, that he was meek and righteous. What is righteousness without meekness? Or what is meekness without righteousness? But the Holy Ghost, who teaches both righteousness and meekness, should be manifested both as fire and as a dove, for he causes the hearts of those men whom he enlightens with his grace to be meek through innocence, and kindled by love and wisdom. God is, as Paul said, a consuming fire. He is a fire unspeakable and invisible. Concerning that fire Jesus said, "I come because I would send fire on earth, and I will that it burn." He sent the Holy Ghost on earth, and he by his inspiration kindled the hearts of earthly men. Then burns the earth, when the earthly man's heart is kindled to love of God, which before was cold through fleshly lusts.
Nis na se Halga Gast wunigende on his gecynde, swa swa hé gesewen wæs, forðan ðe he is ungesewenlic; ac for ðære getacnunge, swa we ær cwædon, he wæs æteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, Paraclitus, þæt is, Frofor-gast, forði ðe he frefrað þa dreorian, þe heora synna behreowsiað, and sylð him forgyfenysse hiht, and heora unrotan mód geliðegað. He forgyfð synna, and he is se weg to forgyfenysse ealra synna. He sylð his gife ðam ðe he wile. Sumum men he forgifð wisdom and spræce, sumum gód ingehyd, sumum micelne geleafan, sumum mihte to gehælenne untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he forgifð mislice gereord, sumum gereccednysse mislicra spræca. Ealle ðas ðing deð se Halga Gast, todælende æghwilcum be ðam ðe him gewyrð; forðam ðe he is Ælmihtig Wyrhta, and swa hraðe swa he þæs mannes mod onliht, he hit awent fram yfele to gode. He onlihte Dauides heortan, ðaða he on iugoðe hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hryðer-hyrde, þone awende se Halga Gast to mærum witegan. Petrus wæs fiscere, þone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna, þone he geceas to lareowe eallum ðeodum. Matheus wæs tollere, þone he awende to godspellere. Þa apostoli ne dorston bodian þone soðan geleafan, for ógan Iudeisces folces; ac siððan hí wæron onælede þurh ðone Halgan Gast, hí forsawon ealle lichamlice pinunga, and orsorhlice Godes mærða bodedon. The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongue Παρακλητος, that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom the same Spirit of God turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations. Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of God.
Þyses dæges wurðmynt is to mærsigenne, forðan ðe se Ælmihtiga God, þæt is se Halga Gast, gemedemode hine sylfne þæt he wolde manna bearn on ðisre tide geneosian. On Cristes acennednysse wearð se Ælmihtiga Godes Sunu to menniscum men gedon, and on ðisum dæge wurdon geleaffulle men godas, swa swa Crist cwæð, "Ic cwæð, Ge sind godas, and ge ealle sind bearn þæs Hehstan." Þa gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac ðurh gife þæs Halgan Gastes. An God is gecyndelice on ðrim hadum, Fæder, and his Sunu, þæt is his Wisdom, and se Halga Gast, seðe is heora begra Lufu and Willa. Heora gecynd is untodæledlic, æfre wunigende on anre Godcundnysse. Se ylca cwæð þeah-hwæðere be his gecorenum, "Ge sint godas." Þurh Cristes menniscnysse wurdon menn alysede fram deofles ðeowte, and ðurh to-cyme þæs Halgan Gastes, mennisce men wurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and men underfengon God þurh neosunge þæs Halgan Gastes. Se man ðe næfð Godes Gast on him nis hé Godes. Ælces mannes weorc cyðað hwilc gast hine wissað. Godes Gast wissað symble to halignysse and gódnysse; deofles gast wissað to leahtrum and to mándædum. The dignity of this day is to be celebrated, because Almighty God, that is the Holy Ghost, himself vouchsafed to visit the children of men at this time. At the birth of Christ the Almighty Son of God became human man, and on this day believing men became gods, as Christ said; "I said, Ye are gods, and ye are all children of the Highest." The chosen are children of God, and also gods, not naturally, but through grace of the Holy Ghost. One God is naturally in three persons, the Father, and his Son, that is, his Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their nature is indivisible, ever existing in one Godhead. The same has, nevertheless, said of his chosen, "Ye are gods." Through Christ's humanity men were redeemed from the thraldom of the devil, and through the coming of the Holy Ghost human men were made gods. Christ received human nature at his advent, and men received God through visitation of the Holy Ghost. The man who has not in him the Spirit of God is not God's. Every man's works show what spirit directs him. The Spirit of God ever directs to holiness and goodness; the spirit of the devil directs to sins and deeds of wickedness.
Se Halga Gast becom tuwa ofer ða apostolas. Crist ableow ðone Halgan Gast upon ða apostolas ǽr his upstige, þus cweðende, "Onfoð Haligne Gast." Eft, on ðisum dæge, asende se Ælmihtiga Fæder and se Sunu heora begra Gast to ðam geleaffullan heape, on ðysre worulde wunigende. Se Hælend ableow his Gast on his gingran, for ðære getacnunge þæt hí and ealle cristene men sceolon lufigan heora nehstan swa swa hí sylfe. He sende eft, swa swa hé ǽr behet, ðone ylcan Gast of heofonum, to ði þæt we sceolon lufian God ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða apostolas. Swa is eac án lufu and twa bebodu, Þæt we sceolon lufian God and menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, ðone ðe he gesihð, hu mæg hé lufian God, þone þe he ne gesihð lichamlice?" The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on the apostles before his resurrection, thus saying, "Receive the Holy Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit of both to the faithful company dwelling in this world. Jesus blew his Spirit on his disciples for a sign that they and all christian men should love their neighbours as themselves. He sent afterwards, as he had before promised, the Holy Ghost from heaven, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So also there is one love and two commandments, That we should love God and men. But we should learn by men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?"
We wurðiað þæs Halgan Gastes to-cyme mid lofsangum seofon dagas, forðan ðe he onbryrt ure mód mid seofonfealdre gife, þæt is, mid wisdome and andgyte, mid geðeahte and strencðe, mid ingehyde and arfæstnysse, and he us gefylð mid Godes ege. Se ðe þurh gode geearnunga becymð to ðissum seofonfealdum gifum þæs Halgan Gastes, he hæfð þonne ealle geðincðe. Ac se ðe wile to ðisre geðincðe becuman, he sceal gelyfan on ða Halgan Ðrynnysse, and on Soðe Annysse, þæt se Fæder, and his Sunu, and heora begra Gast syndon ðry on hadum, and án God untodæledlic, on anre Godcundnysse wunigende. Þysne geleafan getacnodon ða ðreo ðusend þe ærest gebugon to geleafan, æfter ðæs Halgan Gastes to-cyme. Swa swa ða ðreo þusend wæron án werod, swa is seo Halige Ðrynnys án God. And þæt werod wæs swa ánmod swilce him eallum wære án heorte and án sawul; forðan ðe þære Halgan Þrynnysse is án godcundnyss, and án gecynd, and án willa, and án weorc unascyrigendlice. We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a sevenfold gift, that is, with wisdom and understanding, with counsel and strength, with knowledge and piety, and he fills us with awe of God. He who through good deserts attains to these sevenfold gifts of the Holy Ghost will have all honour. But he who will attain to this honour shall believe in the Holy Trinity, and in True Unity, that the Father, and his Son, and the Spirit of them both are three in persons, and one God indivisible, existing in one Godhead. This faith was betokened by the three thousand who first inclined to belief, after the advent of the Holy Ghost. As those three thousand were one company, so is the Holy Trinity one God. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one Godhead, and one nature, and one will, and one work inseparable.
Þa geleaffullan brohton heora feoh, and ledon hit æt ðæra apostola foton. Mid þam is geswutelod þæt cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on Gode anum. Se gítsere ðe beset his hiht on his goldhord, he bið swa swa se apostol cwæð, "þam gelíc þe deofolgyld begæð." The faithful brought their money, and laid it at the feet of the apostles. By this is manifested that christian men should not set their delight in worldly treasure, but in God alone. The covetous who sets his delight in his gold-hoard, is, as the apostle said, "like unto him who practiseth idolatry."
Hi heoldon þæt gold unwurðlice, forðan ðe seo gitsung næfde nænne stede on heora heortan: forði hí dydon heora ðing him gemæne, þæt hí on soðre sibbe butan gytsunge beon mihton. Hí setton heora handa ofer geleaffulle men, and him com to se Halga Gast ðurh heora biscepunge. Biscopas sind þæs ylcan hádes on Godes gelaðunge, and healdað þa gesetnysse on heora biscepunge, swa þæt hí settað heora handa ofer gefullude menn, and biddað þæt se Ælmihtiga Wealdend him sende ða seofonfealdan gife his Gastes, seðe leofað and rixað á butan ende. Amen. They held the gold as worthless, because covetousness had no place in their hearts: they made their goods in common, that they might be in true peace without covetousness. They set their hands over believing men, and the Holy Ghost came to them through their bishoping. Bishops are of the same order in God's church, and hold that institution in their bishoping, so that they set their hands over baptized men, and pray the Almighty Ruler to send them the sevenfold gift of his Spirit, who liveth and reigneth ever without end. Amen.