Tregear Homilies

1. Creation and Fall of Man. 1 - 5a

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(1) The Homily of the Creation and Fall of Man	(1) DE CREATIONE HOMINI
The prophet David, in his fourscore and nineteenth psalm, exhorting all people to sing praise to Almighty God, to serve him in gladness and rejoice in his sight, allegeth this as a sufficient cause thereof.	Ima an profet Dauit in peswar vgans ha nownsag psalme ow exortya oll an bobyll the ry prayse hag honor dhe du ha thy servya in lowendar ha gans perfect colonow the reiosya in sight agan creator ha redemar. yma an profet dauid ow allegia helma kepar ha dell ewa sufficiant cawse agan redempcion.	Yma an profoes Davydh y'n peswar ugens ha nownsek salm ow eksortya oll an bobel dhe ri prays hag enor dhe Dhyw ha dh'y servya yn lowender ha gans perfeyth kolonnow, dhe rejoysya yn syght agan kreador ha {redymar}. Yma an profoes Davydh ow alejya hemma kepar +ha+ dell yw-a <sufficiant> {kaws} a'gan redempshyon.
'Scitote quoniam ipse est Dominus, ipse fecit nos, et non ipsi nos', which is to say: 'Know you that he is our Lord; it is he that made us and we made not ourselves'.	SCITOTE QUONIAM IPSE EST DOMINUS. IPSE FECIT NOS, ET NON IPSI NOS, henna ew the leverall in agan eyth ny. Gothvethow fatell ew du agan arluth ny, hag eff ew agan gwrer ny, rag ny ny russyn gull agan honyn.	SCITOTE QUONIAM IPSE EST DOMINUS. IPSE FECIT NOS, ET NON IPSI NOS, henna yw dhe leverel yn agan yeth ni: Godhvedhewgh fatell yw Dyw agan Arloedh ni, hag ev yw agan gwrier ni, rag ni ny wrussyn gul agan honan.
And indeed, who that diligently weigheth that creation of man, cannot but therein most highly laud and praise Almighty God his creator. For where in the creation of all other visible things he did but only command and will that they should be made, in the creating of man he used great solemnity and many notable circumstances.	Rag in dede neb a rella predery an creacyon a vabden ha pondra in ta in y remembrans a behan o agan dallath ny wore gull ken ys ry honor, lawde ha preysse the du neb o y gwrer ha creator. Rag in creacion a bub tra arell visible ny rug du an tas a neff mas commondya ha according thy blonogeth oll creators a ve gwrys gans an ger a thu. sow in creacion a vabden an tas a vsias solempnyty bras, ha lowre notabyll sircumstans.	Rag <in dede> neb a wrella prederi a'n kreashyon a vab-den ha pondra yn ta yn y remembrans [h]a byghan o agan dalleth, ny woer gul ken es ri enor, {lawd} ha prays dhe Dhyw, neb o y wrier ha kreador. Rag y'n kreashyon a bub tra arall <visible>, ny wrug Dyw an Tas a nev ma's kommondya, ha <according> dh'y volonjedh, oll kreaturs a veu gwrys gans an ger a Dhyw. Saw y'n kreashyon a vab-den, an Tas a usyas solempnyta bras, ha lowr <notabyll sircumstans>.
First, touching man, he said: 'Let us make man', which words be as it were the words of God the Father to God the Son and to the Holy Ghost, spoken after the manner of men when they go about some great matter, at what time they take good advisement or they begin and do join with the best and wisest counsellors that they can get.	An kensa tra vgy ow tuchia an creacion a mab den, an tas a leverys HIC FACIAMUS HOMINEM, omma ny a ra gull den, an gerryow na o. an gerryow a thu an tas (kowses warlerth an maner an bobill) the thew an mab an second person ha then spuris sans an trissa person, kewses warlerth an maner an bobyll, pan vons y ow mois the wull nampith a ober bras, rag nyna tus a gymmer advisement bras kyns dallath aga ober inweth y ara ioynya gans an gwella han furra cosullyow a alla bos kyffes.	An kynsa tra usi ow tochya an kreashyon a vab-den, an Tas a leveris HIC FACIAMUS HOMINEM, omma ni a wra gul den. An geryow na o an geryow a Dhyw an Tas (kewsys war-lergh an maner a'n bobel) dhe Dhyw an Mab, an sekond person, ha dhe'n Spyrys Sans, an tressa person, kewsys war-lergh an maner a'n bobel, pan vons i ow mos dhe wul neppyth a ober bras; rag {nena} tus a gemmer <advisement> bras kyns dalleth aga ober, ynwedh i a wra junya gans an gwella ha'n furra kusulyow a alla bos kevys.
This circumstance (not being necessary of God's part, as without the which he might have created man) doth most manifestly declare the special favour of Almighty God towards mankind, but that next circumstance, which doth immediately follow this first, is a more surer proof and declaration of God's tender love towards man, when he saith:	An kyth cyrcomstans ma a alse bos geses in part du an tas rag eff a alsa creatya ha gull mab den hebtha. Saw dre henna yma ow declarya an favowre specially a thu an tas the vabden. Sow an nessa circumstance vs ow folya helma, ew moy surra proff ha declaracion an tendyr kerensa a du an tas the vabden, pan rug leverall gas ny.	An keth <cyrcomstans> ma a allsa bos gesys yn part Dyw an Tas, rag ev a allsa kreatya ha gul mab-den hebdha. Saw dre henna yma ow teklarya an favour speshly a Dhyw an Tas dhe vab-den. Saw an nessa <circumstance> eus ow folya hemma, yw moy surra prov ha {deklarashyon} a'n tender gerensa a Dhyw an Tas dhe vab-den, pan wrug leverel, "Gas ni

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'Let us make man in our own similitude and likeness'. Now mark, good people, how much God did for us in our creation. He made us in very deed like unto himself, and in so doing what could he have done more for us?	Gesow ny the wull den the gan similitud ha hevelep ny. lemmyn merkyow tus vas pan dra rug du an tas ragan ny in agan creacion. Eff agan grege ny in dede in hevelep thy ymag eff y honyn, rag henna pen dra alsa eff gull moye ragan.	Gesewgh ni dhe wul den dh'agan <similitud> ha hevelep ni. Lemmyn merkyewgh, tus vas, pandr'a wrug Dyw an Tas ragon ni yn agan kreashyon. Ev a'gan gwrug ni <in dede> yn hevelep dh'y imaj ev y honan; rakhenna pandr'a allsa ev gul moy ragon?
A wonderful, excellent benefit and comfort is it unto us to consider that man was made like unto God.	Ithew benefyt ha confort bras ragan ny the consydra agan bos ny creatys ha formys havall then ymag a thu y honyn.	Yth yw <benefyt> ha konfort bras ragon ni dhe gonsydra agan bos ni kreatys ha formys haval dhe'n imaj a Dhyw y honan.
And to understand this thing the better you shall know that the similitude and likeness of man to God was not in the body of man (for this you must most certainly believe, that the Godhead is a spirit and not a bodily substance) but this similitude and likeness was in the soul, which was endued with most heavenly and godlike qualities, as understanding, memory and will, with sundry gifts also of grace.	lymmyn rag may hallogh vnderstondia an mater ma the well ha the pleynnya, why a ra vnderstondia na go an heveleb a then havall the thu in bodily symblans, hen ew the leverall in y gorffe only. Rag why a res vnderstondia ha cresy fatell ew an dewses spuris ha not substans a corffe, han kyth heveleb ha similitud ma y thesa in ena, an pith o endewys gans celestiall qualites. An rena ew the venya, vnderstonding, remembrans, ha blonogath gans lowar gyfte moy a gras.	Lemmyn, rag may hyllowgh onderstondya an mater ma dhe well ha dhe blaynnya, hwi a wra onderstondya nag o an hevelep a dhen haval dhe Dhyw <in bodily symblans>, henn yw dhe leverel yn y gorf <only>. Rag hwi a res onderstondya ha krysi fatell yw an Dywses spyrys, ha <not> substans a gorf, ha'n keth hevelep ha <similitud> yth esa y'n ena, an pyth o enduys gans <celestiall qualites>. An re na yw dhe venya: <vnderstonding>, remembrans, ha bolonjedh gans lower <gyfte> moy a ras.
And here is to be noted by the way, that where Almighty God saith: 'Let us make man to our own similitude and likeness', he giveth us to understand that there be three persons in Trinity and yet but one God.	hag omma y thew the vos notys in weth neb a rug du leverell. Gas ny the wull den thegan heveleb ny agan honyn, dre hemma eff a ros thyn ny the wondyrstondia fatell vs iii person in drynsys so whath nyn gew mas vn du. ha in henna an drynsys tas a leverys, gas ny the wull den. in hemma yma an drinsis ow signifia pluralite, henew number a persons.	Hag omma yth yw dhe vos notys ynwedh neb a wrug Dyw leverel: Gas ni dhe wul den dh'agan hevelep ni agan honan, dre hemma ev a ros dhyn ni dhe onderstondya fatell eus tri ferson y'n Drynses, saw hwath nyns yw ma's unn Dyw. Ha yn henna an Drynses Tas a leveris, Gas ni dhe wul den. Yn hemma yma an Drynses ow sygnyfia <pluralite>, henn yw nomber a bersons.
For in that he saith: 'Let us make man', therein is signified a plurality or number of persons; again, in that he saith to our similitude and likeness and not to our similitudes and likenesses, by this is signified the unity also of one nature and substance.	Arta in henna eff a lyuerys, the gen heveleb ny ha similitud. ny rug leverell thegen similitudes ha thegan hevelenep, dre hemma y thew signifies an vnite inweth agan nature ha substans.	Arta, yn henna ev a leveris, Dh'agan hevelep ni ha <similitud>. Ny wrug leverel, Dh'agan <similitudes> ha dh'agan hevelenep. Dre henna yth yw sygnyfiys an <unite> ynwedh a'gan natur ha substans.
But to proceed further concerning the creation of man, ye shall understand that the second chapter of Moses' book, called Genesis, in special manner	Whath rag procedia pelha rag descernya an creacion a then, whi a ra vnderstondia an second chapter an lever a Moyses gylwys Genesis in speciall forth.	Hwath rag prosedya pella rag dissernya an kreashyon a dhen, hwi a wra onderstondya an sekond chaptra a'n lyver a Moyses gelwys Genesis yn speshyal fordh.

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in special manner doth record the several making, as well of the body of man by itself as also of the soul by itself.	Speciall maner ha forth yma ow recordia an severall gwra a then, magata ay gorffe worta y honyn, hag in weth ay ena worta y honyn.	speshyal maner ha fordh yma ow rekordya an <severall> gwra [Bonner: 'the seuerall makinge'] a dhen, magata a'y gorf worto y honan, hag ynwedh a'y ena worto y honan.
And as touching the body, Scripture doth there say that 'God formed or shaped it of the earth', noting thereby the excellency of man's body above the bodies of other living creatures.	ha rag tuchia an corffe a vab den yma an scriptur ow leverell in ii-de Genesis, Du an furmyas han shappyas in mes an nore. dre henna y thesa du ow notya ha shappya mabden vgh oll an creatus erall myng a rug du creatya ha gull.	Ha rag tochya an korf a vab-den, yma an Skryptor ow leverel y'n <ii-de> Genesis, Dyw a'n formyas ha'n shapyas yn-mes a'n nor. Dre henna yth esa Dyw ow notya ha shapya mab-den ugh oll an kreaturs erell myns a wrug Dyw kreatya ha gul.
For we read not of any other living creature that God shaped or formed the body of it, but only that he made it and that at the commandment of Almighty God: 'The earth brought forth four-footed beasts and the water in like manner brought forth fishes and fowls'. Only of the body of man Scripture witnesseth that 'God shaped it'.	Rag ny ren ny redya in teller vith in scripture fatell rug du schappya na furmya mabden. mas eff an gruge, ha dre an commondment a du an nore a thros in rag bestes peswar trosek han dowre in kepare maner a thros in rag puskas, hag ethyn in eyer.	Rag ny wren ni redya yn tyller vydh yn Skryptor fatell wrug Dyw shapya na formya mab-den, ma's ev a'n gwrug, ha dre an kommondment a Dhyw an nor a dhros yn-rag bestes {peswar-troesek}, ha'n dor yn kepar maner a dhros yn-rag puskes, hag ydhyn y'n ayr.
And as concerning the soul of man it is written of it in the said second chapter of Genesis, how that God breathed it into the body, which two circumstances, as they import a marvellous excellency of man above other bodily creatures, so they most clearly declare the exceeding great goodness of God towards man.	Saw corfe mab den only yma an scriptur ow leverell fatell rug du y schappia hay wull, ha conserning ena mabden y thew scriffes in second chapter in Genesis, fatell rug du anella in corff den, gans ii circumstans kepar dell ew accomp tys marvelus excellency a then a ugh oll creaturs erell, dre henna may thew declarys an exceding dadder a du, the vabden disquethis.	Saw korf mab-den <only> yma an Skryptor ow leverel fatell wrug Dyw y shapya ha'y wul, ha <conserning> ena mab-den, yth yw skrifys y'n sekond chaptra yn Genesis, fatell wrug Dyw anella yn korf den, gans ii <circumstans> kepar dell yw akontys <marvelus excellency> a dhen a-ugh oll kreaturs erell, dre henna mayth yw deklarys an <exceding> dader a Dhyw, dhe vab-den diskwedhys.
Now when God had, in such a singular fashion, created man, he gave him sovereignty over all the fishes of the sea, over the fowls of the air and over the beasts of the land, yea and made him a king and emperor on the earth.	lymmyn pan rug du in maner an parma creatya ha gull den. Eff an grug Souereign rewler ha pen war oll an pusces in dowre, war an ethen in eyer, ha war oll an bestas in nore. Ea in weth eff an grug mytern hag Emperowre in norvys.	Lemmyn pan wrug Dyw yn maner a'n par ma kreatya ha gul den, ev a'n gwrug soveran rewler ha penn war oll an puskes y'n dor, war an ydhyn y'n ayr, ha war oll an bestes y'n nor. Ya ynwedh ev a'n gwrug myghtern hag emperour y'n norvys.
And yet not satisfied with all this, he placed man in paradise, that is in a most pleasant garden, where he had planted all kind of fruit, beautiful to behold and delicious to eat, for man to feed upon only one kind of fruit he charged him on pain of death (and that not of the body alone but of the soul also) utterly to refrain from	h whath pelha agys helma in weth eff a woras mabden the trega in paradise, ena y thesa an moyha pleysant Jardyn a ylly bos, ena y thesa plentys a bup kynde a frutys, beautyfull tege ha wheg the veras warnetha, Ea ha delicius the thebbry ha the then rag maga warnetha. Saw vn kynda a frut an tas du a chargias mabden na rella myllya na tuchia worta war bayne merwall a vernans, henno mernans an corfe han ena in weth.	Ha hwath pella ages hemma ynwedh ev a worras mab-den dhe dryga yn Paradhis. Ena yth esa an moyha plesont jardin a ylli bos. Ena yth esa plenta [plentye: Tregear mistranslated 'planted' as 'plenty'] a bub kinda a frutys, <beautyfull> teg ha hweg dhe vires warnodho, Ya, ha <delicius> dhe dhybri ha dhe dhen rag maga warnedha; saw unn kinda a frut, an Tas Dyw a jarjyas mab-den na wrella mellya na tochya worto war bayn merwel a vernans, henna mernans an korf ha'n ena ynwedh.

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utterly to refrain from, which was the fruit of the tree called in Scripture the tree of knowledge of good and evil.	Inweth henna o an frut an wethan (gylwys in scripture) An wethan a wothfes an da han drog.	ynwedh, henna o an frut a'n wydhenn (gelwys yn Skryptor) an wydhenn a wodhvos an da ha'n drog.
And like as in a most marvellous sort he made Adam the first man, so in as marvellous and strange a sort he made Eve the first woman, even of a rib taken out of Adam’s left side, and her he made perfect and furnished her with like gifts as he had done Adam the first man.	Kepar dell rg an tas a neff dre wondres marthugian hag aneth forth gull Adam an kynsa den bethqueth a ve. In kepare maner eff a rug Eva in strang maner a forth thegen heveleb ny eff a rug Eva an kynsa benyn bethqueth a ve. A un asowen a denewan cleth Adam kemerys in mes. han venyn an tas as grug perfect, has lynwys gans an gyftes na o Adam inspiris gansa,	Kepar dell wrug an Tas a nev, dre wondrys marthusyon hag aneth fordh, gul Adam an kynsa den bythkweyth a veu, yn kepar maner ev a wrug Eva yn stranj maner a fordh dh'agan hevelep ni. Ev a wrug Eva, an kynsa benyn bythkweyth a veu, a unn asowenn a denewen kledh Adam kemmerys yn-mes. Ha'n venyn, an Tas a's gwrug perfeyth, ha's lenwis gans an <gyftes> na o Adam ynspirys gansa.
What can we then think or devise that God might have done more for us in our creation than herein he did?	pen dra alsan ny predery fatell ylly du gull moy ragan in agen creacion dell ruga gull,	Pandra allsen ni prederi fatell ylli Dyw gul ragon yn agan kreashyon dell wrug-a gul?
He made the soul immortal, that is such as should continue for ever without end.	parda ef a rug an Ena Immortall, henew tra an parna a rella contenewa neffra heb deweth.	<Parda> ev a wrug an ena <immortall>, henn yw tra a'n par na a wrella kontynewa nevra heb diwedh.
He furnished it with most singular gifts both of nature and of special grace also.	Eff an lynwys inweth gans an moyha singular gyftys kyffrys a nature ha speciall grace in weth.	Ev a'n lenwis ynwedh gans an moyha <singular gyftys> keffrys a natur ha speshyal gras ynwedh.
The body of man in the estate of original innocence had in it health, strength, comeliness and other like qualities in the highest degree of perfection; it had in itself then no fond lust or concupiscence, no probity or inclination to evil, no loathsomeness in doing good, no infirmity or weakness, no lack or want of any quality fit and decent for it.	An corfe a vabden in state a originall innocencye hen ew the venya yehas, nerth, comlines, gans qualites erell in vhella degre a perfection. Whath an termyn may fo den gwrys ny gesa inna foude vith, na lust, desyre concupiscens, na lust vith the throgkoleth, na neill nyn go dyag the wull obereth da, na nyn sega ynna gwannegreth na cleves, na lake vith a qualite a travith.	An korf a vab-den, yn stat a <originall innocencye>, henn yw dhe venya yeghes, nerth, <comlines>, gans <qualites> erell y'n ughella degre a {perfekshyon}, hwath an termyn may fo den gwrys, nyns esa ynno fowt vydh, na lust, desir, <concupiscence>, na lust vydh dhe dhrokkoleth, naneyl nyns o diek dhe wul obereth da, na nyns esa ynno gwannegredh na kleves, na <lake> vydh a <qualite> a dravydh.
The body of man was then obedient to the soul, the soul altogether obedient to God.	An corfe a then nena o obedient then ena, han ena oll holly obedient the thu.	An korf a dhen {nena} o <obedient> dhe'n ena, ha'n ena oll <holly> <obedient> dhe Dhyw.
So that on God’s part, our maker and creator, there is nothing towards us but all perfection, all great kindness, all Fatherly love and favour; Holy Scripture most evidently affirmeth that all creatures were made good in their creation, saying: ‘Vidit Deus omnia quae fecerat et erant valde bona’,	In della in agan part ny du agan creator ha gwrer a rug agan gull gans perfeccion, gans kyndnes bras ha kerensa ha favore kepar ha tas kerengeak. Ima an scriptur ow leverall hag affirmya evyently fatell ve oll an creaturs gwrys da ha perfect in aga creasion. VIDIT DEUS OMNIA QUAM FECIT ET ERANT VALDE,	Yndella yn agan part ni, Dyw agan kreador ha gwrier a wrug agan gul gans {perfekshyon}, gans <kyndnes> bras ha kerensa ha favour, kepar ha Tas kerensedhek. Yma an Skryptor ow leverel hag affyrmya <evyently*>[=evidently] fatell veu oll an kreaturs gwrys da ha perfeyth yn aga kreashyon. VIDIT DEUS OMNIA QUAM FECIT ET ERANT VALDE,

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that is: ‘God saw all things which he had made and they were very good’.	henna ew the leverall. Du a wellas pub kynd a ruga gull, ha y thens very da.	Henna yw dhe leverel, Dyw a welas pub kinda a wrug-a gul, ha yth ens veri dha.
Which thing as it is generally true in all creatures concerning their creation, so is it in a certain degree of excellency to be verified in man touching the estate of his original innocency.	An dra ma ew lell generall in oll creaturs consernya agan creacion. hag y thew in sertan degre a excelency the vos verefies in den rag tuchia an estate ay originall innocenci.	An dra ma yw lel <generall> yn oll kreaturs konsernya agan kreashyon, hag yth yw yn sertan degre a <excellency> dhe vos {verefiys} yn den rag tochya an <estate> a'y <originall innocensi>.
Thus we may perceive that in the creation of man all was excellent and perfect, which ought greatly to inflame us the more to love and serve Almighty God our most loving creator.	In dellma ny a yll gwelas ha percevia fatell o pubtra excellent ha perfect, rag henna ny a gottha thyn bois inflammyes the voy the gara ha the servia du agan gwrer ha creator kerngeek.	Yndellma ni a yll gweles ha persevya fatell o puptra <excellent> ha perfeyth. Rakhenna ni a goedhva dhyn bos ynflammyes dhe voy dhe gara ha dhe servya Dyw agan gwrier ha kreador kerensedhek.
But forasmuch as that blessed estate is lost and mankind by the loss thereof fell into extreme misery and wretchedness, it is consequently to be well considered of our part by what means man was brought from so good and blessed a case to so evil and miserable an estate, which point well weighed, is a sufficient ground to cause us on the other side utterly to detest and abhor all sin.	So in mer ver dell ew an stat na kyllys, ha mabden dre an koll a henna cothes in extreme miseri ha wretchednes, Ithew the vos consyddres in agan part ny, fatell ve mabden dres the worth an kyth stat na benegas, the miserabill stat a throkolleth, An kythsame poynt na remembres inta ew sufficient cawse ha ground then ny the renowncya ha naha pehosow hag abhorrya oll drogkolleth ha pegh	Saw yn mar veur dell yw an stat na kellys, ha mab-den dre an koll a henna koedhys yn <extreme miseri> ha <wretchednes>, yth yw dhe vos konsydrys yn agan part ni, fatell veu mab-den dres dhiworth an keth stat na bennigys, dhe <miserabill> stat a dhrokkoleth. An keth poynt na remembrys yn ta yw <sufficient> {kaws} ha grond dhyn ni dhe renownsya ha nagha peghosow, hag aborrya oll drokkoleth ha pegh.
For that grievous fall of man came of sin.	rag an grevaus towle a vabden a theth dre pehosow.	Rag an <grevaus> towl [Bonner: fall] a vab-den a dheuth dre beghosow.
Sin it was for which God thrust man out of paradise, sin it was that caused the flesh to strive against the spirit and the spirit against the flesh, sin it was that brought unto mankind necessity of bodily death and all the infirmities and diseases which man in this transitory life sustaineth, sin finally it was that caused all the posterity of Adam and Eve to be born in state of damnation.	Pegh o an pith a rug then tas a neff humbrak mabden in mes a baradise. pegh o an pith a rug then kyge stryvya gans an spuris han spuris warbyn an kyge. pegh o an pith a thros mabden the suffra clevas, gwanegreth, deseyses ha infirmytes. An pith a ra mab den suffra omma in bysma oll ew rag pegh. Pegh o an cawse a rug the oll an vssew a Adam ha Eva the vos genys in state a thampnacion.	Pegh o an pyth a wrug dhe'n Tas a nev hembronk mab-den yn-mes a Baradhis. Pegh o an pyth a wrug dhe'n kig strivya gans an spyrys, ha'n spyrys {warbynn} an kig. Pegh o an pyth a dhros mab-den dhe suffra kleves, gwannegredh, disesys ha <infirmytes>. An pyth a wra mab-den suffra omma y'n bys ma oll yw rag pegh. Pegh o an {kaws} a wrug dhe oll an yssew a Adam ha Eva dhe vos genys yn stat a dhampnashyon.
But some perchance are desirous further to know by what means man was first brought to commit sin.	So yma ran a hanowgh a vynsa mertesyn gothfas pelha fatell ve mab den kynsoll drys the peha.	Saw yma rann ahanowgh a vynnsa martesen godhvos pella fatell veu mab-den kyns oll dres dhe begha.
For the understanding whereof, let us have recourse to the third chapter of Genesis, where it is written how that the wily serpent the devil came unto Eve and said unto her:	Rag an vnderstonding a henna gesowgh ny the gafus recourse then tryssa chapter a genesis, Inna y thew scriffes fatell rug an wyly serpent an tebell ell dos the eva hag a leveris thethy hy . QUARE DEDIT VOBIS DEUS MANDATUM.	Rag an <vnderstonding> a henna gesewgh ni dhe gavoes <recourse> dhe'n tressa chaptra a Genesis. Ynna yth yw skrifys fatell wrug an wili serpont, an tebel el, dos dhe Eva, hag a leveris dhedhi hi, Bonner f.5 QUARE DEDIT VOBIS DEUS MANDATUM?

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‘Why hath God given you commandment not to eat of every tree in paradise?	Praga a rug du ry thewhy commondment na rellowgh dybbry a bup gwethan in parathis.	Praga a wrug Dyw ri dhy'hwi kommondment, na wrellewgh dybri a bub gwydhenn yn Paradhis?
Whereunto the woman answered and said: “Of the fruit which is in paradise we eat, but of the fruit of that three that groweth in the midst of paradise, God hath charged us not to eat or touch it, lest perchance we die.”	thotheff an venyn a worrebys hag a leverys, an frut vs in paradys ny a thebyr, mas an frut an wethan vs in nes in cres paradis du agan defennas na rellan tuchia na myllia gynsy, rag mar a ten, ny a verwe.	Dhodho ev an venyn a worthybis hag a leveris, A'n frut eus yn Paradhis ni a dhyber, ma's a'n frut a'n wydhenn eus yn nes yn kres Paradhis, Dyw agan difennas na wrellen tochya na mellya gensi, rag martesen [Bonner: less per chaunce] ni a verwa.
Then said the serpent to the woman: “Nay, you shall not die. For God knoweth that whatsoever day you shall eat thereof, your eyes shall be opened and you shall be like gods, knowing good and evil.”	Nena myth an serpent then venan. No ny rewgh merwell, sow du a wore peskytter may tepprow anythy why a vith kepar ha du hagys lagasow a vith clerys ha why a vith kepar ha duow hag ara gotthfes an drog han da.	{Nena} [yn-]medh an serpont dhe'n venyn, <No>, ny wrewgh merwel; saw Dyw a woer, [peskytter] [Bonner: whatsoeuer daye] may typprowgh anedhi hwi a vydh kepar ha Dyw, ha'gas lagasow a vydh klerys, ha hwi a vydh kepar ha dywow, hag a wra godhvos an drog ha'n da.
The woman therefore saw that the tree was good to eat of and beautiful to the eye and pleasant to behold, and she took of the fruit thereof and did eat, and gave part to her husband, who also did eat’.	In nena an venyn a welas y bos an frut da the thybbry ha teg the sight y lagasow ha pleasant the veras war netha, hy a gemeras ran an frut hag an debbras hag a ros part then gwerrer Adam h y hoth hag eff a thebbras.	Yn {nena} an venyn a welas y bos an frut da dhe dhybri ha teg dhe syght an lagasow, ha plesont dhe vires warnodho; hi a gemmeras rann a'n frut hag a'n dybras, hag a ros part dhe'n gour Adam +h+y hoth, hag ev a dhybris.
Thus through the provocation of the devil, man first fell into sin.	In delma dre an provocacion han temptacion an teball el den a gothas kynsoll in pegh.	Yndellma dre an {provokashyon} ha'n temptashyon a'n tebel el, den a goedhas kyns oll yn pegh.
Wherefore as we must always abhor sin and forbear it because of the great misery it brought us unto, so should we no less hate, and to the uttermost of our power, fly the devil and all his suggestions, knowing that thereby we were first induced to commit sin.	Rag hema kepar dell ros thyn ny pub vroll abhorrya pegh hag omwetha theworto rag an myseri han anken bras a ven ny dris ynna dre begh, in kepar maner ny a res thy casa an teball ell hay power ha then vttermost thegen gallus avoydya y temptacions hay successions ha gothfos fatell veny dretha in dallath humbrynkes the beha.	Rakhenna, kepar dell res dhyn ni pub eur oll aborrya pegh hag omwitha dhiworto, rag an <myseri> ha'n anken bras a ven ni dres ynna dre begh, yn kepar maner ni a res dhe gasa an tebel el ha'y <power> ha dhe'n <vttermost> dh'agan galloes {avoydya} y demptashyons ha'y {sukseshyons}[Bonner 'suggestions'] ha godhvos fatell ven ni dredha y'n dalleth hembrenkys dhe begha.
For as this our adversary was busy at the beginning with our first parents, so is he no less, but rather more busy with us at this present, as witnesseth Saint Peter in the fifth chapter of his first epistle, saying: ‘Your adversary the devil, as a roaring lion, goeth about seeking whom he may	Rag kepar maner dell rug eff temptia agan hendasow ny Adam hag eva. Indella eff a vyth maga besy po besya worth agan temptia ny lymmyn ha pub vr kepar dell lavar an Abostyll pedyr ow recordia in. v. chapter yn kynsa pystyll ow leverall in delma, yma agys yskar an teball ell kepar ha lyon ow huga ow mos adro ow whelas rag agys deu	Rag kepar maner dell wrug ev temptya agan hendasow ni Adam hag Eva, yndella ev a vydh maga bysi po byssya worth agan temptya ni lemmyn, ha pub eur kepar dell lever an Abostol Peder ow rekordya y'n v. chaptra y'n kynsa epystyl ow leverel yndellma, Bonner f.5a Yma agas eskar, an tebel el, kepar ha lion ow[th] usa [ow huga] ow mos a-dro ow hwilas rag agas +dev+

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devour’.	devowrya.	devorya.
This adversary of mankind, disdaining at the great felicity that Adam and Eve were in, never ceased questioning and crafting with the woman, being the weaker and frailer vessel, until he had made them disobey God’s commandment, by which their doing the lost the original great innocency which they had at their creation, which being lost, neither the body would be obedient to the soul, nor the soul to God, but all was in man turned upside down; yea thereby they fell also into necessity of temporal death of body, and (which is worst of all) into the estate of eternal damnation and everlasting death, both of body and soul.	An kyth aduersary ma the vab den a rug disdaynya an happy han felicite bewnans an geva adam hag eva in paradys rag henna eff ny rug cessia dre crefte ha dre questonow adro the eva neb o an gwanha in power han medalha vessell bys may rug gull thethy terry commondment an tas. ha dre an deda na a russens ow dissobeya du. I a gollas an originall innocency stat a vongy in aga creasion ha pan ova kyllys ny vynna an corfe abeya an ena, nan ena ny vynna obeya du, mas pub tra in den o treylys an pith awartha the wolas. Ea ha dre henna y a gothas inweth in necessite a temporall myrnans an corffe, hag in stat a eternall dampnacion, an pith ew lacka oll, ha in myrnans heb dywith kyffrys an corffe han ena.	An keth <aduersary> ma dhe vab-den, a wrug disdaynya an <happy> ha'n <felicite> bywnans a'n jeva Adam hag Eva yn Paradhis, rakhenna ev ny wrug sessya dre greft ha dre gwestyonow a-dro dhe Eva, neb o an gwanna yn power ha'n medhella vessel, bys may wrug gul dhedhi terri kommondment an Tas; ha dre an <deda> na a wrussens ow disobaya Dyw, i a gollas an <originall innocency> stat a vons i yn aga kreashyon, ha pan o-va kellys, ny vynna an korf obaya an ena. na'n ena ny vynna obaya Dyw, ma's puptra yn den o trelys an pyth a-wartha dhe woeles. Ya, ha dre henna i a goedhas ynwedh yn <necessite> a <temporall> mernans an korf, hag yn stat a <eternall> dampnashyon, an pyth yw lakka oll, ha yn mernans heb diwedh keffrys a'n korf ha'n ena.
But now, because it may peradventure seem in some man’s judgement, that seeing the thing that Adam and Eve did was but the eating of an apple, therefore their fault was not great, nor deserved so generous punishment, let us consider the circumstances and we shall soon perceive the offence not light, but very sore and heinous.	Saw lymmyn martesyn yth hevall the Judgement ran an bobyll nago offens adam ha eve mar vras rag na russens mas dybbry an avall ha rag henna nygo aga fowt mar vras awois deservia mar vras punssement. Gesyn ny the consyddra an circumstans an dra, ha nena ny a ra whare persevya nag o offence bean mas very grevaws ha poos.	Saw lemmyn martesen yth haval dhe <judgement> rann an bobel, nag o offens Adam ha Eva mar vras, rag na wrussens ma's dybri an aval, ha rakhenna nyns o aga fowt mar vras awos deservya mar vras punyshment. Gesyn ni dhe gonsydra an <circumstans> a'n dra, ha {nena} ni a wra hware persevya nag o offens byghan, ma's veri <grevaws> ha poes.
First, the thing which God commanded man to forbear was a thing most easy for him to forbear, and so much was his fault the greater.	An kynsa, an pith a rug du commondia mab den the refraynya theworta, ytho tra eysy lowre the forberya ha dre reson a henna y offence o the vrassa,	An kynsa, an pyth a wrug Dyw kommondya mab-den dhe refraynya dhiworto, yth o tra <eysy> lowr dhe forberya ha dre reson a henna y offens o dhe vrassa.
Besides this, when a man is told before of great peril and danger that shall light upon him if he do this or that, in case after such warning he offend therein, his fault is thereby made the grievouser.	ha pelha agys hemma, pan ve den gwarnys aragdorne rag omwetha theworth peryll ha danger ara cotha warnotha mas eff a gemera weth thotha y honyn. ha mar te ha gull an dra a ra an perill skynnya anotha wosa ybosa gwarnys y fowt ew the vrassa ha the voy	Ha pella ages hemma, pan veu den gwarnys a-rag dorn rag omwitha dhiworth peryll ha danjer, a wra koedha warnodho ma's ev a gemmerra with dhodho y honan, ha mar teu ha gul an dra a wra an peryll {skynnya} anodho wosa y bos-a gwarnys, y fowt yw dhe vrassa ha dhe voy.
Thirdly,	an tiusa	An tressa

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Thirdly, the less inclination a man hath to any sin, the more he sinneth if he do the same.	An tryssa, the le inclynacion an geffa den the begh, the voy ha the vrassa ew y begh mar te ha gull an dra.	An tressa, dhe le ynklinashyon a'n jeffa den dhe begh, dhe voy ha dhe vrassa yw y begh mar teu ha gul an dra.
Now Adam and Eve had in them no inclination at all, neither to one vice nor to other.	Adam hag Eve ythesa thetha inclinacion the oll. not the nonyn na the arell.	Adam hag Eva yth esa dhedha ynklinashyon Bonner f.6 dhe oll [Bonner: no inclynation at al], {not} dhe onan na dhe arall.
Fourthly, when a man hath late received great benefits at his sovereign’s hands, if he incontinently break his express will, the contempt and disobedience is made thereby the greater.	An peswora, mar te den ha receva royow bras the worth y gothman po y soveran, mar te in byanby ha tyrry blonogath y soveran hay displesya, an fowt han disobediens dretho ew gwrys the vrassa.	An peswara, mar teu den ha resseva rohow bras dhiworth y gothman po y soveran, mar teu yn <byanby> [Bonner: incontinently] ha terri bolonjedh y soveran ha'y dhisplesya, an fowt ha'n <disobediens> dredho yw gwrys dhe vrassa.
The thing that Adam and Eve did eat was indeed but an apple, yet the eating thereof in that case was an high disobedience against God and the corrupting of all mankind, forasmuch as they two were the very root whereof all men must rise, and the route being once naught, how can the tree or branches, coming of that root, be good?	An dra a rug Adam hag Eva dybbry nynso mas avall, so whath an debry an kyth sam avall na in kyth case na, o disobediens bras warbyn du, ha dretha oll lynyath mabden ave corruptys, in marver dell ons y aga dew an wrethyan dretho may tho res the lynyath mab den dos, han wreythan vnwith o corruptys ha nynso vas. fatell ylly an wethan han barrow ow tos mes an wreythan na bos vas.	An dra a wrug Adam hag Eva dybri nyns o ma's aval, saw hwath an dybri a'n {keth-sam} aval na [Bonner: thereof] y'n keth kas na, o <disobediens> bras {warbynn} Dyw, ha dredha oll linyeth mab-den a veu korruptys, yn mar veur dell ons i aga dew an wreydhenn dredhi mayth o res dhe linyeth mab-den dos, ha'n wreydhenn unnweyth o korruptys ha nyns o 'vas. Fatell ylli an wydhenn ha'n barrow ow tos mes a'n wreydhenn na bos 'vas?
Therefore Saint Paul in his epistle to the Romans in the fifth chapter thereof saith: ‘By the offence of one man sin came upon all men, to condemnation’, and in the same chapter immediately after, he saith to like purpose: ‘Through the disobedience of one man, many became sinners’.	Rag henna yma S Powle in y epistyll then romans in v chaptyr ow leverall, dre an office a vn den pegh a theth war oll an bobyll the condempnacion, ha in kythsame chapter na yma S Powle ow leverall in kepar porposse. dre an disobediens a vn den mer a theth the vos pehadorryan.	Rakhenna yma S. Powl yn y epystyl dhe'n Romans y'n v chaptra ow leverel, Dre an offis [Bonner: offence] a unn den pegh a dheuth war oll an bobel dhe {gondempnashyon}. Ha y'n {keth-sam} chaptra na yma S. Powl ow leverel yn kepar porpos, Dre an <disobediens> a unn den, meur a dheuth dhe vos peghadoryon.
And within a little after he saith: ‘Sin came into this world by one man and through sin came death, and so death passed to all men’.	Arta yma S Pawle in kethsame chapter ma ow cowsse. Pegh a theth omma thyn bys dre vn den, ha dre pegh y tuth myrnans, hag in della myrnans a passias the oll an bobyll.	Arta yma S. Powl y'n keth-sam chaptra na ow {kows}, Pegh a dheuth omma dhe'n bys dre unn den, ha dre begh y teuth mernans, hag yndella mernans a bassyas dhe oll an bobel.
Thus have you heard first the loving kindness of God to man, in that he created him in so worthy a manner, next ye have heard the mischief that cometh to mankind by sin,	In delma tus vas why a glowas kynsoll an kyrngeak kerensa a thu the mabden dre henna may ruga creatya mabden mar worthy maner, nessa why a clowas an myschyw a theth the vabden dre begh	Yndellma, tus vas, hwi a glywas kyns oll an kerensedhek gerensa a Dhyw dhe vab-den, dre henna may [Bonner: in that] hwrug-a kreatya mab-den mar wordhi maner. Nessa, hwi a glywas an meschyf a dheuth dhe vab-den dre begh

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by sin, and thirdly what an extreme enemy also the devil is unto us.	Dre pehosow, han tryssa pan a extreme yskyr the vabden ew an teball ell.	dre beghosow. Ha'n tressa, pana <extreme> eskar dhe vab-den yw an tebel el.
In another homily hereafter, ye shall hear of the exceeding great mercy of God in delivering mankind by a marvellous manner out of the estate of this damnation.	In nessa homely wosa helma why a ra clowas an exceding mercy a thu fatell ruga delyuera mabden dre mervelous maner, thean stat a thampnacion.	Y'n nessa homyli wosa hemma hwi a wra klywes a'n <exceding> mersi a Dhyw, fatell wrug-a delivra mab-den dre <mervelous> maner, dhia'n stat a dhampnashyon.
Wherefore to conclude for this present time, this shall be to exhort you that you fail not daily and hourly to give most hearty thanks to Almighty God, for that he of his mere goodness created you, and created you not without sense, as the stones, not without reason, as the brute beasts, but hath given you all notable qualities and powers that other corporal creatures have, and besides, hath particularly planted in you reason and understanding and sundry goodly qualities of body and soul, several to the nature of man only, and not common to man and other earthly creatures.	Rag henna dhe concludia rag an present termyn ma. helma a vith rag agys exortia why na rellogh fillall pub dith ha pub owre the ry grace the du golosek rag y thaddar thynny disquethis war agan creatya. rag ny rug du agan creatya ny pobill an bis heb reason, skyans hag vnderstonding, rag an meyne ef a creatyas heb reson, an brut beastas heb reason, Saw eff a ros thynny notabill qualitys ha powers, an pith vs the creaturs erell, ha pelha agys henna eff a blanges innan ny particularly reason hag vnderstonding, ha lowar qualite arell kyffrys in corfe hag in ena. Severally then nature a mabden only, ha not commyn the vabden ha the creaturs erall.	Rakhenna, dhe gonkludya rag an <present> termyn ma, hemma a vydh rag agas Bonner f.6a eksortya hwi na wrellewgh fyllel pub dydh ha pub eur dhe ri gras dhe Dhyw galloesek rag y dhader dhyn ni, diskwedhys war agan kreatya. Rag ny wrug Dyw agan kreatya ni, pobel an bys, heb reson, skians hag <vnderstonding>, rag an meyn ev a greatyas heb reson, an brut bestes heb reson. Saw ev a ros dhyn ni <notabill qualitys> ha powers, an pyth eus dhe greaturs erell, ha pella ages henna ev a blansas ynnon ni <particularly> reson hag <vnderstonding>, ha lower <qualite> arall, keffrys y'n korf hag y'n ena, <severally> dhe'n natur a vab-den <only>, ha <not commyn> dhe vab-den ha dhe greaturs erell.
This is furthermore also to exhort you, that remembering what misery came to mankind by sin and by such a sin as in some men’s judgement might seem to be but very small, it is to wit, by eating of an apple, you will be circumspect in avoiding all kind of sin and disobedience, be the thing in his own nature never so small a thing, which is by God himself or by such as we owe obedience unto, commanded.	hemma ew pelha inweth thegys exortya why dhe remembra pan a miseri ha drockoleth a theth the mabden dre begh. ha dre begh an parna the hevelep ran an bobill nynso mas bean, henna ew the vndyrstondia dre dybbry an avall dre exampyll a henna me a dryst why a vith circumspect the avoydia oll kynde pehosow ha disobediens kynfe an dra vith mar nebas in y nature y honyn, beva dre commondment du, bo dre neb one ny n dre obediens kylmys the seruya ha specially dre commondment du.	Hemma yw pella ynwedh dh'agas eksortya hwi dhe remembra pana <miseri> ha drokkoleth a dheuth dhe vab-den dre begh, ha dre begh a'n par na dhe hevelep rann a'n bobel nyns o ma's byghan, henna yw dhe onderstondya dre dhybri an aval, dre {eksampel} a henna my a drest hwi a vydh <circumspect> dhe {avoydya} oll kinda peghosow ha <disobediens>, kyn fe an dra vydh mar nebes yn y natur y honan {Bonner: be the thynge in his owne nature neuer so smale a thynge], be-va dre gommondment Dyw, bo dre neb on ni dre <obediens> kelmys dhe servya ha speshly dre gommondment Dyw.
Finally, and last of all, this is to exhort you to consider diligently that we have a deadly enemy which is the devil, who	finally helma ew rag agys exortya why lymmyn war an dyweth the consyddra fatell vs thynny deddly yskar, henna ew an teball ell, neb a vith pub vr	<Finally>, hemma yw rag agas eksortya hwi lemmyn war an diwedh dhe gonsydra fatell eus dhyn ni <deddly> eskar, henna yw an tebel el, neb a vydh pub eur

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desireth our destruction and doth most craftily and busily travail by all means with us, to work the same, of whose most subtle and wily trains we must principally take heed of, which grant unto us all the blessed trinity, the Father, the Son and the Holy Ghost, to whom by all honour and glory, world without end. Amen.	ow whylas rag agan dry the thestruccion, hag yma pub vroll ow travela haw conys gans oll an menys a ylla the wonys innan ny an pith a ruga gonys in agan hendasow adam hag eva rag henna gwren ny kemeras with hay avoydia inweth y ouercommya gans oll y traynes hay antylly, henna re rowntia dhyn ny oll an dringys tas, an mab, han Spuris sans, thotha rebo honor ha glory SINE FINE Amen.	ow hwilas rag agan dri dhe dhestrukshyon, hag yma pub eur oll ow travaylya ha ow konis gans oll an maynys a ylla dhe wonis ynnon ni an pyth a wruga gonis yn agan hendasow Adam hag Eva. Rakhenna gwren ni kemmeres with ha'y {avoydya}, ynwedh y overkommya gans oll y draynys ha'y antylli. Henna re wronttya dhyn ni oll an Drynses Tas, an Mab ha'n Spyrys Sans. Dhodho re bo enor ha glori SINE FINE. Amen.
	Q(uo)d J.T. Omma yma dewethis an homely a creacions a vab den ha fatell ruga peha, et cetera.	Q(uo)d J.T. Omma yma diwedhys an homyli a greashyons a vab-den ha fatell wruga pegha, et cetera.
"J. Harpsfield, sacrae theologiae professor; archdeacon of London."	ISTA HOMELIA FACTA PER JOHANNE HARPESFILDE, SACRE THEOLOGIE PROFESSOR ARCHIDIACONUS LONDONIENSIS