Se godspellere Lucas awrát on Cristes béc be acennednysse Iohannes ðæs Fulluhteres, þus cweðende, "Sum eawfæstGodes ðegen wæs geháten Zacharias, his gebedda wæs geciged Elisabeth. Hí butu wæron rihtwise ætforan Gode, on his bebodum and rihtwisnyssum forðstæppende butan tále. Næs him cild gemæne:" et reliqua.
The evangelist Luke wrote in the book of Christ concerning the birth of John the Baptist, thus saying, "There was acertain pious servant of God called Zacharias, his wife was called Elizabeth. They were both righteous before God, walking forth in his commandments and righteousnesses without blame. They had no child in common," etc.
"Eal his reaf wæs awefen of olfendes hǽrum, his bigleofa wæs stiðlic; ne dranc he wines drenc, ne nanes gemencgedes wætan, ne gebrowenes: ofet hine fedde, and wude-hunig, and oðre waclice ðigena."
"All his garment was woven of camel's hair, his food was coarse; he drank not drink of wine, nor of any mixed or prepared fluid: fruit fed him and wood-honey, and other common things.
"On ðam fifteoðan geare ðæs caseres rices Tyberii com Godes word ofer Iohannem, on ðam westene; and he ferde to folces neawiste, and bodade Iudeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on Isaies witegunge."
"In the fifteenth year of the reign of the emperor Tiberius, the word of God came upon John, in the waste, and he went into the presence of people, and preached to the Jewish folk baptism for the forgiveness of sins, as it is written in the prophecy of Isaiah."
Cristes fulluht he bodade toweard eallum geleaffullum, on ðam is synna forgyfenys þurh ðone Halgan Gást. Iohannes eac be Godes dihte fullode ða ðe him to comon ðæra Iudeiscra ðeoda, ac his fulluht ne dyde nánre synne forgyfenysse, forðan ðe he wæs Godes bydel, and na God. He bodade mannum þæs Hælendes to-cyme mid wordum, and his halige fulluht mid his agenum fulluhte, on ðam he gefullode ðone unsynnian Godes Sunu, ðe nánre synne forgyfenysse ne behófade.
The baptism of Christ to come he preached to all believers, in which is forgiveness of sins through the Holy Ghost. John also, by God's direction, baptized those who came to him of the Jewish nations, but his baptism wrought no forgiveness of sin, for he was God's messenger, and not God. He announced to men the advent of Jesus with words, and His holy baptism with his own baptism, with which he baptized the sinless Son of God, who needed no forgiveness of sin.
Rihtlice weorðað Godes gelaðung ðisne dæg þæs mæran Fulluhteres gebyrd-tide, for ðam manegum wundrum ðe gelumpon on his acennednysse. Godes heah-engel Gabrihel bodade ðam fæder Zacharían his acennednysse, and his healican geðincðu, and his mærlican drohtnunge. Þæt cild on his modor innoðe oncneow Marian stemne, Godes cynnestran; and on innoðe ða-gyt beclysed, mid wítigendlicre fægnunge getácnode þone halwendan to-cyme ures Alysendes. On his acennednysse he ætbræd þære meder hire unwæstmbærnysse, and þæs fæder tungan his nama unbánd, þe mid his agenre geleafleaste adumbod wæs.
Rightly does God's church honour this day, the birth-tide of the great Baptist, for the many wonders which happened at his birth. God's archangel Gabriel announced his birth to Zacharias his father, and his high honours, and his illustrious life. The child in his mother's womb knew the voice of Mary, the parent of God; and in the womb yet closed, betokened with prophetic joy the salutary advent of our Redeemer. At his birth he removed from his mother her barrenness, and his name unbound the tongue of his father, who by his own want of belief had been made dumb.
Ðreora manna gebyrd-tide freolsað seo halige gelaðung: ðæs Hælendes, seðe is God and mann, and Iohannes his bydeles, and ðære eadigan Marian his moder. Oðra gecorenramanna, ðe ðurh martyrdom, oððe þurh oðre halige geearnunga, Godes rice geferdon, heora endenextan dæg, seðe hí æfter gefyllednysse ealra earfoðnyssa sigefæste to ðam ecan life acende, we wurðiað him to gebyrd-tide; and ðone dæg, ðe hí to ðisum andweardan life acennede wæron, we lætað to gymeleaste, forðan ðe hí comon hider to earfoðnyssum, and costnungum, and mislicum fræcednyssum. Se dæg bið gemyndig Godes ðeowum ðe ða halgan, æfter gewunnenum sige, asende to ecere myrhðe fram eallum gedreccednyssum, and se is heora soðe acennednys; na wóplic, swa swa seo ærre, ac blissigendlic to ðam ecum life. Ac us is to wurðigenne mid micelre gecnyrdnysse Cristes gebyrd-tide, ðurh ða us com alysednys.
The holy church celebrates the birth-tide of three persons,—of Jesus, who is God and man, and of John his messenger, and of the blessed Mary his mother. Of other chosenpersons, who, through martyrdom, or through other holy merits, have gone to the kingdom of God, we celebrate as their birth-tide their last day, which, after the fulfilment of all their labours, brought them forth victorious to eternal life; and the day on which they were born to this present life we let pass unheeded, because they came hither to hardships, and temptations, and divers perils. The day is memorable to the servants of God which sends his saints, after victory won, to eternal joy from all afflictions, and which is their true birth; not tearful as the first, but exulting in eternal life. But the birth-tide of Christ is to be celebrated with great care, through which came our redemption.
Iohannes is geendung ðære ealdan ǽ and anginn ðære níwan, swa swa se Hælend be him cwæð, "Seo ealde ǽ and wítegan wæron oð Iohannes to-cyme." Siððan ongann godspel-bodung. Nu for his micclan halignysse is gewurðod his acennednys, swa swa se heah-engel behet his fæder mid ðisum wordum, "Manega blissiað on his gebyrd-tide." María, Godes cynnestre, nis nanum oðrum gelic, forðan ðe heo is mæden and modor, and ðone abǽr ðe hí and ealle gesceafta gesceop: is heo forði wel wyrðe þæt hire acennednys arwurðlice gefreolsod sy.
John is the ending of the old law and the beginning of the new, as Jesus said of him, "The old law and the prophets were till the coming of John." Afterwards began the gospel-preaching. Now, on account of his great holiness, his birth is honoured, as the archangel promised his father with these words, "Many shall rejoice in his birth-tide." Mary, the parent of God, is like to none other, for she is maiden and mother, and bare him who created her and all creatures: therefore is she well worthy that her birth should be honourably celebrated.
Þa magas setton ðam cilde naman, Zacharias, ac seo modor him wiðcwæð mid wordum, and se dumba fæder mid gewrite; forðan ðe se engel, ðe hine cydde toweardne, him gesceop naman be Godes dihte,Iohannes. Ne mihte se dumba fæder cyðan his wife hu se engel his cilde naman gesette, ac, ðurh Godes Gastes onwrigenysse, se nama hire wearð cuð. Zacharias is gereht, 'Gemindig Godes;' and Iohannes, 'Godes gifu;' forðan ðe he bodade mannum Godes gife, and Crist toweardne, þe ealne middangeard mid his gife gewissað. He wæs asend toforan Drihtne, swa swa se dægsteorra gæð beforan ðære sunnan, swa swa bydel ætforan deman, swa swa seo Ealde Gecyðnys ætforan ðære Niwan;forðan ðe seo ealde ǽ wæs swilce sceadu, and seo Niwe Gecyðnys is soðfæstnys ðurh ðæs Hælendes gife.
The relatives bestowed on the child the name of Zacharias, but the mother contradicted them by words, and the dumb father by writing; because the angel who had announced that he was to come, had, by God's direction, given him the name ofJohn. The dumb father could not have informed his wife how the angel had bestowed a name on his child, but by revelation of the Spirit of God the name was known to her. Zacharias is interpreted, 'Mindful of God;' and John, 'God's grace;' because he preached to men the grace of God, and that Christ was to come, who directs all the earth with his grace. He was sent before the Lord, as the day-star goes before the sun, as the beadle before the judge, as the Old Testament before the New; for the Old Law wasas a shadow, and the New Testament is truth through the grace of Jesus.
Anes geares cild hí wæron, Crist and Iohannes. On ðisum dæge acende seo unwæstmbære moder ðone mæran witegan Iohannem, se is gehérod mid þisum wordum, ðurh Cristes muð, "Betwux wifa bearnum ne arás nan mærra man ðonne is Iohannes se Fulluhtere."
They were children of the same year, Christ and John. On this day the barren mother brought forth the great prophet John, who is praised in these words by the mouth of Christ, "Among the children of men there hath not arisen a greater man than is John the Baptist."
On middes wintres mæsse-dæge acende þæt halige mæden Maria þone Heofenlican Æðeling, se nis geteald to wifa bearnum, forðon ðe he is Godes Sunu on ðære Godcundnysse, and Godes and mædenes Bearn ðurh menniscnysse. Iohannes forfleah folces neawiste on geogoðe, and on westene mid stiðre drohtnunge synna forbeah. Se Hælend betwux synfullum unwemme fram ælcere synne ðurhwunode. Se bydel gebigde on ðam timan micelne heap Israhela ðeode to heora Scyppende mid his bodunge. Drihten dæghwamlice of eallum ðeodum to his geleafan, ðurh onlihtinge ðæs Halgan Gastes, ungerim sawla gebigð.
On the mass-day of midwinter the holy maiden Mary brought forth the Heavenly Prince, who is not numbered with the children of men, because he is the Son of God in his Godhead, and the Son of God and of a maiden by his human nature. John fled from the presence of people in his youth, and in the waste, with austere life-course, avoided sin. Jesus continued among the sinful pure from every sin. The crier inclined, at that time, a great body of the people of Israel to their Creator by his announcement. The Lord daily inclines souls without number of all nations to his faith, through enlightening of the Holy Ghost.
Þæt halige godspel cwyð be ðam Fulluhtere, þæt he forestope ðam Hælende on gaste and on mihte þæs witegan Helian; forðan ðe he wæs his forrynel æt ðam ærran to-cyme, swa swa Helias bið æt ðam æftran togeanes Antecriste. Nis butan getacnunge þæt ðæs bydeles acennednys on ðære tide wæs gefremod ðe se woruldlica dæg wanigende bið, and on Drihtnes gebyrd-tide weaxende bið. Þas getacnunge onwreah se ylca Iohannes mid ðisum wordum, "Criste gedafenað þæt he weaxe, and me þæt ic wanigende beo." Iohannes wæs hraðor mannum cuð þurh his mærlican drohtnunga, þonne Crist wære, forðan ðe hé ne æteowde his godcundan mihte, ærðam ðe hé wæs ðritig geara on ðære menniscnysse. Þa wæs he geðuht ðam folce þæt hé witega wære, and Iohannes Crist. Hwæt ða Crist geswutelode hine sylfne ðurh miccle tacna, and his hlisa weox geond ealne middangeard, þæt he soð God wæs, seðe wæs ærðan witega geðuht. Iohannes soðlice wæs wanigende on his hlisan, forðan ðe hewearð oncnawen witega, and bydel ðæs Heofonlican Æðelinges, seðe wæs lytle ær Crist geteald mid ungewissum wenan. Þas wanunge getacnað se wanigenda dæg his gebyrd-tide, and se ðeonda dæg ðæs Hælendes acennednysse gebícnað his ðeondan mihte æfter ðære menniscnysse.
The holy gospel says of the Baptist, that he preceded Jesus in spirit and in power of the prophet Elias; because he was his forerunner at his first advent, as Elias will be at the second against Antichrist. It is not without signification that the birth of the crier was completed on the day when the worldly day is waning, and that it is waxing on the birth-tide of the Lord. This signification the same John revealed in these words, "It is befitting Christ that he wax, and me that I be waning." John was sooner known to men, through his illustrious life-course, than Christ was, for He manifested not his divine power, ere that he had been thirty years in human nature. Then it seemed to the people that he was a prophet, and that John was Christ. But Christ manifested himself by many great miracles, and his fame waxed through all the world, that he was true God, who before that had seemed a prophet. But John was waning in his fame, for he wasacknowledged a prophet, and the proclaimer of the Heavenly Prince, who a little before had by uncertain supposition been accounted Christ. The waning day of his birth-tide betokens this waning, and the increasing day of the birth of Jesus signifies his increasing power according to his human nature.
Fela witegan mid heora witegunge bodedon Drihten toweardne, sume feorran sume neán, ac Iohannes his to-cyme mid wordum bodade, and eac mid fingre gebicnode, ðus cweðende, "Loca nu! Efne her gæð Godes Lamb, seðe ætbret middangeardes synna." Crist is manegum naman genemned. He is Wisdom geháten, forðan ðe se Fæder ealle gesceafta þurh hine geworhte. He is Word gecweden, forðan þe word is wisdomes geswutelung. Be ðam Worde ongann se godspellere Iohannes þa godspellican gesetnysse, ðus cweðende, "On frymðe wæs Word, and þæt Word wæs mid Gode, and þæt Word wæs God." He is Lamb geháten, for ðære unscæððignysse lambes gecyndes; and wæs unscyldig, for ure alysednysse, his Fæder liflic onsægednys, on lambes wisan geoffrod. He is Leo geciged of Iudan mægðe, Dauides wyrtruma, forðan ðe he, ðurh his godcundlican strencðe, þone miclan deofol mid sige his ðrowunge oferswiðde.
Many prophets by their prophecy announced the Lord to come, some from afar some near, but John announced his advent by words, and also with his finger signified it, thus saying, "Look now! Behold here goeth the Lamb of God, who shall take away the sins of the world." Christ is named by many names. He is called Wisdom, because the Father wrought all things through him. He is called Word, because a word is the manifestation of wisdom. The evangelist John began the evangelical memorial with the Word, thus saying, "In the beginning was the Word, and the Word was with God, and the Word was God." He is called Lamb, from the innocence of the lamb's nature; and was guiltless, for our redemption, offered a living sacrifice to his Father in the manner of a lamb. He is called the Lion of the tribe of Judah, the Root of David, because, through his godly strength he overcame the great devil by the victory of his passion.
Se halga Fulluhtere, ðe we ymbe sprecað, astealde stiðlice drohtnunge, ægðer ge on scrude ge on bígwiste, swa swa we hwene æror rehton; forðan ðe se Wealdenda Hælend þus be him cweðende wæs, "Fram Iohannes dagum Godes rice ðolað neadunge, and ða strecan-mód hit gegripað." Cuð is gehwilcum snoterum mannum, þæt seo ealde ǽ wæs eaðelicre þonne Cristes Gesetnys sy, forðan ðe on ðære næs micel forhæfednys, ne ða gastlican drohtnunga þe Crist siððan gesette, and his apostoli. Oðer is seo gesetnys ðe se cyning bytt ðurh his ealdormenn oððe gerefan, oðer bið his agen gebann on his andweardnysse. Godes rice is gecweden on ðisre stowe seo hálige gelaðung, þæt is eal cristen folc, þe sceal mid neadunge and strecum mode þæt heofonlice rice geearnian.Hu mæg beon butan strece and neadunge, þæt gehwá mid clænnysse þæt gále gecynd þurh Godes gife gewylde? Oððe hwá gestilð hatheortnysse his modes mid geðylde, butan earfoðnysse? oððe hwá awent modignysse mid soðre eadmodnysse? oððe hwá druncennysse mid syfernysse? oððe hwá gitsunge mid rúmgifulnysse, butan strece? Ac se ðe his ðeawas mid anmodnysse, þurh Godes fultum, swa awent, he bið ðonne to oðrum menn geworht; oðer he bið þurh gódnysse, and se ylca ðurh edwiste, and he gelæcð ðonne ðurh strece þæt heofenlice rice.
The holy Baptist of whom we are speaking, established a rigid life-course, both in raiment and in food, as we have mentioned a little before; for the Mighty Jesus was thus saying of him, "From the days of John the kingdom of God suffereth compulsion, and the violent seize it." It is known to every intelligent man, that the old law was easier than the Institute of Christ is, for in it there was no great continence nor the ghostly courses which Christ and his apostles afterwards established. One thing is the institute which the king ordains through his nobles or officials, another is his own edict in his presence. The holy church is in this place called God's kingdom, that is, all christian people, who shall with force and violence earn the heavenly kingdom.How can it be without violence and compulsion, that any one by chastity overcomes libidinous nature through God's grace? Or who shall still the frenzy of his mind with patience, without difficulty? or who shall exchange pride for true humility? or who drunkenness for soberness? or who covetousness for munificence, without violence? But he who, through God's support, so changes his ways with steadfastness, will then be made another man; another he will be in goodness, and the same in substance, and he will then by violence seize the heavenly kingdom.
Twa forhæfednysse cynn syndon, án lichamlic, oðer gastlic. An is, þæt gehwá hine sylfne getemprige mid gemete on ǽte and on wæte, and werlice ða oferflowendlican ðygene him sylfum ætbrede. Oðer forhæfednysse cynn is deorwurðre and healicre, ðeah seo oðer gód sy: styran his modes styrunge mid singalre gemetfæstnysse, and campian dæghwamlice wið leahtras, and hine sylfne ðreagian mid styrnysse ðære gastlican steore, swa þæt hé ða reðan deor eahta heafod-leahtra swilce mid isenum midlum gewylde. Deorwyrðe is þeos forhæfednys, and wulderfull ðrowung on Godes gesihðe, ða yfelan geðohtas and unlustas mid agenre cynegyrde gestyran, and fram derigendlicere spræce, and pleolicum weorce hine sylfne forhabban, swa swa fram cwylmbærum mettum. Se ðe ðas ðing gecneordlice begæð, he gripð untweolice þæt behátene ríce mid Gode and eallum his halgum. Micel strec bið, þæt mennisce menn mid eadmodum geearnungum ða heofenlican myrhðe begytan, ðe ða heofenlican englas ðurh modignysse forluron.
There are two kinds of continence, one bodily, the other ghostly. One is, that everyone govern himself with moderation in food and in drink, and manfully remove from himself superfluous aliment. The second kind of continence is more precious and exalted,—though the other is good,—to guide the agitation of his mind with constant moderation, and fight daily against sins, and chastise himself with the sternness of ghostly correction, so that he restrain the fierce beast of the eight capital sins as it were with iron bonds. Precious is this continence and glorious suffering in the sight of God, to govern evil thoughts and sinful pleasures with our own sceptre, and to abstain from injurious speech and perilous work, as from death-bearing meats. He who sedulously performs these things, seizes undoubtedly the promised kingdom with God and all his saints. Great violence it is through which human beings with humble merits obtain that heavenly joy, which the heavenly angels lost through pride.
Us gelustfullað gyt furður to sprecenne be ðan halgan were Iohanne, him to wurðmynte and ús to beterunge. Be him awrát se witega Isaias, þæt he is "stemn clypigendes on westene, Gearciað Godes weig, doð rihte his paðas. Ælc dene bið gefylled, and ælc dún bið geeadmet, and ealle wohnyssa beoð gerihte, and scearpnyssa gesmeðode." Se witega hine het stemn, forðan ðe he forestóp Criste, ðe is Wordgehaten: na swilc word swa menn sprecað, ac he is ðæs Fæder Wisdom, and word bið wisdomes geswutelung. Þæt Word is Ælmihtig God, Sunu mid his Fæder. On ælcum worde bið stemn gehyred, ǽr þæt word fullice gecweden sy. Swa swa stemn forestæpð worde, swa forestóp Iohannes ðam Hælende on middangearde; forðan ðe God Fæder hine sende ætforan gesihðe his Bearnes, þæt he sceolde gearcian and dæftan his weig. Hwæt ða Iohannes to mannum clypode þas ylcan word, "Gearciað Godes weig." Se bydel ðe bodað rihtne geleafan and gode weorc, he gearcað þone weig cumendum Gode to ðæra heorcnigendra heortan.
It delights us to speak yet further of the holy man John, for his honour and our bettering. Of him the prophet Isaiah wrote, that he is "the voice of one crying in the waste, Prepare the way of God, make right his paths. Every valley shall be filled, and every hill shall be lowered, and all crookednesses shall be straightened, and sharpnesses smoothed." The prophet called himself a voice, because he precededChrist, who is called the Word: not such a word as men speak, but he is the Wisdom of the Father, and a word is the manifestation of wisdom. The Word is Almighty God, the Son with his Father. In every word the voice is heard before the word is fully spoken. As the voice precedes the word, so did John precede Jesus on earth; for God the Father sent him before the sight of his Son, that he might prepare and make ready his way. But John cried these same words to men, "Prepare the way of God." The crier who announces right belief and good works, prepares the way for the coming God to the heart of the hearkeners.
Godes weg bið gegearcod on manna heortan, þonne hí ðære Soðfæstnysse spræce eadmodlice gehyrað, and gearuwe beoð to Lifes bebodum; be ðam cwæð se Hælend, "Se ðe me lufað, he hylt min bebod, and min Fæder hine lufað, and wit cumað to him, and mid him wuniað." His paðas beoð gerihte, þonne ðurh gode bodunge aspringað clæne geðohtas on mode ðæra hlystendra. Dena getácniað þa eadmodan, and dúna ða modigan. On Drihtnes to-cyme wurdon dena afyllede, and dúna geeadmette, swa swa he sylf cwæð, "Ælc ðæra ðe hine onhefð bið geeadmet, and se ðe hine geeadmet bið geuferod." Swa swa wæter scyt of ðære dúne, and ætstent on dene, swa forflihð se Halga Gast modigra manna heortan, and nimð wununge on ðam eadmodan, swa swa se witega cwæð, "On hwam gerest Godes Gast buton on ðam eadmodan?" Ðwyrnyssa beoð gerihte, þonne ðwyrlicra manna heortan, þe beoð ðurh unrihtwisnysse hócas awegde, eft ðurh regol-sticcan ðære soðan rihtwisnysse beoð geemnode. Scearpnyssa beoð awende to smeðum wegum, ðonne ða yrsigendan mod, and unliðe gecyrrað to manðwærnysse, þurh ongyte ðære upplican gife.
The way of God is prepared in the heart of men, when they humbly hear the speech of Truth, and are ready to the commandments of Life; of whom Jesus said, "He who loveth me holdeth my commandment, and my Father loveth him, and we will come to him, and will dwell with him." His paths shall be straight, when, through good preaching, pure thoughts spring up in the mind of the listeners. Valleys betoken the humble, and hills the proud. At the Lord's advent valleys shall be filled, and hills lowered, as he himself said, "Everyone of them who exalteth himself shall be humbled, and he who humbleth himself shall be exalted." As water rushes from the hill and stands in the valley, so flees the Holy Ghost from the heart of proud men, and takes his dwelling in the humble, as the prophet said, "In whom resteth the Spirit of God but in the humble?" Crookednesses shall be straight, when the hearts of perverse men, which are agitated by the hooks of unrighteousness, are again made even by the ruling-rods of true righteousness. Sharpnesses shall be turned to smooth ways, when angry and ungentle minds turn to gentleness through infusion of the heavenly grace.
Langsumlic bið us to gereccenne, and eow to gehyrenne ealle ða deopnyssa ðæs mæran Fulluhteres bodunge: hu he ða heardheortan Iudeiscre ðeode mid stearcre ðreale andstiðre myngunge to lífes wege gebigde, and æfter his ðrowunge hellwarum Cristes to-cyme cydde, swa swa he on life mancynne agene alysednysse mid hludre stemne bealdlice bodade.
Tedious it would be for us to recount and for you to hear all the depths of the great Baptist's preaching: how with strong reproof and severe admonition he inclined thehard-hearted of the Jewish people to the way of life, and after his suffering announced Christ's advent to the inhabitants of hell, as he in life had with loud voice boldly preached their own redemption to mankind.
Uton nu biddan ðone Wealdendan Hælend, þæt he, ðurh his ðæs mæran Forryneles and Fulluhteres ðingunge, ús gemiltsige on andweardum lífe, and to ðam ecan gelæde, ðam sy wuldor and lóf mid Fæder and Halgum Gaste á on ecnysse. Amen.
Let us now pray the Powerful Saviour, that he, through the mediation of the great Forerunner and Baptist, be merciful to us in the present life, and lead us to the life eternal, to whom be glory and praise with the Father and the Holy Ghost, ever to eternity. Amen.
Venit Iesus in partes Cæsareae Philippi: et reliqua.
Venit Iesus in partes Cæsareae Philippi: et reliqua.
Venit Jesus in partes Cæsareæ Philippi: et reliqua.
Venit Jesus in partes Cæsareæ Philippi: et reliqua.
Matheus se Godspellere awrát on ðære godspellican gesetnysse, ðus cweðende, "Drihten com to anre burhscire, ðe is geciged Cesarea Philippi, and befrán his gingran hu menn be him cwyddedon. Hí andwyrdon, Sume menn cweðað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helías, sume Hieremias, oððe sum oðer witega. Se Hælend ða cwæð, Hwæt secge ge þæt ic sy? Petrus him andwyrde, Þu eart Crist, ðæs lifigendan Godes Sunu. Drihten him cwæð to andsware, Eadig eart ðu, Simon, culfran bearn, forðan ðe flæsc and blod þe ne onwreah ðisne geleafan, ac min Fæder seðe on heofonum is. Ic ðe secge, þæt þu eart stænen, and ofer ðysne stán ic timbrige mine cyrcan, and helle gatu naht ne magon ongean hí. Ic betæce ðe heofonan rices cæge; and swa hwæt swa ðu bintst on eorðan, þæt bið gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið unbunden on heofonum."
Matthew the Evangelist wrote in the evangelical Testament, thus saying, "The Lord came to a district, which is called Cæsarea Philippi, and asked his disciples how men spake concerning him. They answered, Some men say that thou art John the Baptist; some men say that thou art Elias; some Jeremias, or some other prophet. Jesus then said, What say ye that I am? Peter answered him, Thou art Christ, Son of the living God. The Lord said to him in answer, Blessed art thou, Simon, son of a dove, for flesh and blood hath not revealed to thee this belief, but my Father who is in heaven. I say to thee, thou art of stone, and on this stone I will build my church, and the gates of hell may not aught against it. I will commit to thee the key of the kingdom of heaven, and whatsoever thou shalt bind on earth, that shall be bound in heaven; and whatsoever thou shalt unbind on earth, that shall be unbound in heaven."
Beda se trahtnere us onwrihð þa deopnysse ðysre rædinge, and cwyð, þæt Philippus se fyðerríca ða buruh Cesarea getimbrode, and on wurðmynte þæs caseres Tiberii, ðe he underrixode, ðære byrig naman gesceop, 'Cesaream,' and for his agenum gemynde to ðam naman geyhte, 'Philippi,' ðus cweðende, 'Cesarea Philippi,' swilce seo burh him bám to wurðmynte swa genemned wære.
Beda the expositor reveals to us the mystery of this reading, and says, that Philip the tetrarch built the city of Cæsarea, and, in honour of the emperor Tiberius, under whomhe governed, devised for the city the name of Cæsarea, and in memorial of himself added to the name, 'Philippi,' thus saying, 'Cæsarea Philippi,' as though the city were so named in honour of them both.
Þaða se Hælend to ðære burhscire genealæhte, þa befrán hé, hu woruld-menn be him cwyddedon: na swilce hé nyste manna cwyddunga be him, ac hé wolde, mid soðre andetnysse ðæs rihtan geleafan, adwæscan ðone leasan wenan dweligendra manna. His apostoli him andwyrdon, "Sume men cwyddiað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helias, sume Hieremias, oððe án ðæra witegena." Drihten ða befrán, "Hwæt secge ge þæt ic sy?" swylce he swa cwæde, 'Nu woruld-menn ðus dwollice me oncnawað, ge ðe godas sind, hu oncnawe ge me?' Se trahtnere cwæð 'godas,' forðan ðe se soða God, seðe ana is Ælmihtig, hæfð geunnen ðone wurðmynt his gecorenum, þæt hé hí godas gecigð. Him andwyrde se gehyrsuma Petrus, "Ðu eart Crist, þæs lifigendan Godes Sunu." He cwæð 'þæs lifigendan Godes,' for twæminge ðæra leasra goda, ða ðe hæðene ðeoda, mid mislicum gedwylde bepæhte, wurðodon.
When Jesus drew near to the district, he asked, how the men of the world spake of him: not as though he knew not the speeches of men concerning him, but he would, by a true confession of the right belief, destroy the false imagination of erring men. His apostles answered him, "Some men say that thou art John the Baptist, some say that thou art Elias, some Jeremias, or one of the prophets." The Lord then asked, "What say ye that I am?" as if he had thus said, 'Now the men of the world thus erroneously know me, how do ye, who are gods, know me?' The expositor said 'gods,' because the true God, who alone is Almighty, has granted that dignity to his chosen, that he calls them gods. The obedient Peter answered him, "Thou art Christ, Son of the living God." He said 'of the living God,' in distinction from the false gods, which the heathen nations, by various error deceived, worshipped.
Sume hí gelyfdon on deade entas, and him deorwurðlice anlicnyssa arærdon, and cwædon þæt hí godas wæron, for ðære micelan strencðe ðe hí hæfdon: wæs ðeah heora líf swiðe mánfullic and bysmurfull; be ðam cwæð se witega, "Ðæra hæðenra anlicnyssa sind gyldene and sylfrene, manna handgeweorc: hí habbað dumne muð and blinde eagan, deafe earan and ungrapigende handa, fét butan feðe, bodig butan life." Sume hí gelyfdon on ða sunnan, sume on ðone monan, sume on fyr, and on manega oðre gesceafta: cwædon þæt hí for heora fægernysse godas wæron.
Some of them believed in dead giants, and raised precious idols to them, and said that they were gods, on account of the great strength they had: yet were their lives very criminal and opprobrious; of whom the prophet said, "The idols of the heathen are of gold and of silver, men's handiwork: they have a dumb mouth and blind eyes, deaf ears and unhandling hands, feet without pace, body without life." Some of them believed in the sun, some in the moon, some in fire, and in many other creatures: they said that on account of their fairness they were gods.
Nu todælde Petrus swutelice ðone soðan geleafan, ðaða he cwæð, "Þu eart Crist, ðæs lifigendan Godes Sunu." Se is lybbende God þe hæfð líf and wununge ðurh hine sylfne, butan anginne, and seðe ealle gesceafta þurh his agen Bearn, þæt is, his Wisdom, gesceop, and him eallum líf forgeaf ðurhðone Halgan Gast. On ðissum ðrym hádum is an Godcundnys, and án gecynd, and án weorc untodæledlice.
Now Peter manifestly distinguished the true belief, when he said, "Thou art Christ, Son of the living God." He is the living God who has life and existence through himself, without beginning, and who created all creatures through his own Son, that is, his Wisdom, and to them all gave lifethrough the Holy Ghost. In these three persons is one Godhead, and one nature, and one work indivisibly.
Drihten cwæð to Petre, "Eadig eart ðu, culfran sunu." Se Halga Gast wæs gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Hælend Petrum culfran bearn, forðan ðe he wæs afylled mid bilewitnysse and gife ðæs Halgan Gastes. He cwæð, "Ne onwreah ðe flæsc ne blod þisne geleafan, ac min Fæder seðe on heofenum is." Flæsc and blod is gecweden, his flæsclice mæið. Næfde he þæt andgit ðurh mæglice lare, ac se Heofenlica Fæder, ðurh ðone Halgan Gast, ðisne geleafan on Petres heortan forgeaf.
The Lord said to Peter, "Blessed art thou, son of a dove." The Holy Ghost appeared over Christ in likeness of a dove. Now Jesus called Peter the child of a dove, because he was filled with meekness and with the grace of the Holy Ghost. He said, "Neither flesh nor blood hath revealed unto thee this belief, but my Father who is in heaven." His fleshly condition is called flesh and blood. He had not that intelligence through parental love, but the Heavenly Father gave this belief into Peter's heart through the Holy Ghost.
Drihten cwæð to Petre, "Þu eart stænen." For ðære strencðe his geleafan, and for anrædnysse his andetnysse he underfencg ðone naman, forðan ðe he geðeodde hine sylfne mid fæstum mode to Criste, seðe is 'stán' gecweden fram ðam apostole Paule. "And ic timbrige mine cyrcan uppon ðisum stane:" þæt is, ofer ðone geleafan ðe ðu andetst. Eal Godes gelaðung is ofer ðam stane gebytlod, þæt is ofer Criste; forðan ðe he is se grundweall ealra ðæra getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to anre gelaðunge, and seo is mid gecorenum mannum getimbrod, na mid deadum stanum; and eal seo bytlung ðæra liflicra stana is ofer Criste gelogod; forðan ðe we beoð, þurh ðone geleafan, his lima getealde, and hé ure ealra heafod. Se ðe ne bytlað of ðam grundwealle, his weorc hryst to micclum lyre.
The Lord said to Peter, "Thou art of stone." For the strength of his belief, and for the steadfastness of his profession he received that name, because he had attached himself with firm mind to Christ, who is called 'stone' by the apostle Paul. "And I will build my church upon this stone:" that is, on that faith which thou professest. All God's church is built on that stone, that is, upon Christ; for he is the foundation of all the fabrics of his own church. All God's churches are accounted as one congregation, and that is constructed of chosen men, not of dead stones; and all the building of those living stones is founded on Christ; for we, through that belief, are accounted his limbs, and he is the head of us all. He who builds not from that foundation, his work falls to great perdition.
Se Hælend cwæð, "Ne magon helle gatu naht togeanes minre cyrcan." Leahtras and dwollic lár sindon helle gatu, forðan ðe hí lædað þone synfullan swilce ðurh geat into helle wite. Manega sind ða gatu, ac heora nan ne mæg ongean ða halgan gelaðunge, ðe is getimbrod uppon ðam fæstan stane, Criste; forðan ðe se gelyfeda, þurh Cristes gescyldnysse, ætwint ðam frecednyssum ðæra deoflicra costnunga.
Jesus said, "The gates of hell may not aught against my church." Sins and erroneous doctrine are the gates of hell, because they lead the sinful, as it were through a gate, into hell-torment. Many are the gates, but none of them can do aught against the holy church, which is built upon that fast stone, Christ; for the faithful man, through the protection of Christ, avoids the perils of diabolical temptations.
He cwæð, "Ic ðe betæce heofonan rices cæge." Nis seo cæig gylden, ne sylfren, ne of nanum antimbre gesmiðod, ac is se anweald þe him Crist forgeaf, þæt nan man ne cymðinto Godes rice, buton se halga Petrus him geopenige þæt infær. "And swa hwæt swa ðu bintst ofer eorðan, þæt bið gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið unbunden on heofenan." Þisne anweald he forgeaf nu Petre, and eac syððan, ǽr his upstige, eallum his apostolum, ðaða he him on-ableow, ðus cwæðende, "Onfoð Haligne Gast: ðæra manna synna þe ge forgyfað, beoð forgyfene; and ðam ðe ge forgifenysse ofunnon, him bið oftogen seo forgyfenys."
He said, "I will commit to thee the key of the kingdom of heaven." That key is not of gold nor of silver, nor forged of any substance, but is the power which Christ gave him,that no man shall come into God's kingdom, unless the holy Peter open to him the entrance. "And whatsoever thou shalt bind on earth, that shall be bound in heaven; and whatsoever thou shalt unbind on earth, that shall be unbound in heaven." This power he then gave to Peter and likewise afterwards, ere his ascension, to all his apostles, when he blew on them, thus saying, "Receive the Holy Ghost: the sins of those men which ye forgive shall be forgiven; and from those to whom ye refuse forgiveness, forgiveness shall be withdrawn."
Nellað ða apostoli nænne rihtwisne mid heora mansumunge gebindan, ne eac ðone mánfullan miltsigende unbindan, butan he mid soðre dǽdbote gecyrre to lifes wege. Þone ylcan andweald hæfð se Ælmihtiga getiðod biscopum and halgum mæsse-preostum, gif hí hit æfter ðære godspellican gesetnysse carfullice healdað. Ac forði is seo cæig Petre sinderlice betæht, þæt eal ðeodscipe gleawlice tocnáwe, þæt swa hwá swa oðscyt fram annysse ðæs geleafan ðe Petrus ða andette Criste, þæt him ne bið getiðod naðor ne synna forgyfenys ne infær þæs heofenlican rices.
The apostles will not bind any righteous man with their anathema, nor also mercifully unbind the sinful, unless he with true repentance return to the way of life. The same power has the Almighty granted to bishops and holy mass-priests, if they carefully hold it according to the evangelical volume. But the key is especially committed to Peter, that every people may with certainty know, that whosoever deviates from the unity of the faith which Peter then professed to Christ, to him will be granted neither forgiveness of sins nor entrance into the kingdom of heaven.
DE PASSIONE APOSTOLORUM PETRI ET PAULI.
OF THE PASSION OF THE APOSTLES PETER AND PAUL.
We wyllað æfter ðisum godspelle eow gereccan ðæra apostola drohtnunga and geendunge, mid scortre race; forðan ðe heora ðrowung is gehwær on Engliscum gereorde fullice geendebyrd.
We will after this gospel relate to you the lives and end of those apostles in a short narrative, because their passion is everywhere fully set forth in the English tongue.
Æfter Drihtnes upstige wæs Petrus bodigende geleafan ðam leodscipum ðe sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Syððan, ymbe tyn geara fyrst, hé gewende to Romebyrig, bodigende godspel; and on ðære byrig hé gesette his biscop-setl, and ðær gesæt fif and twentig geara, lærende ða Romaniscan ceastregewaran Godes mærða, mid micclum tacnum. His wiðerwinna wæs on eallum his færelde sum drý, se wæs Simon geháten. Þes drý wæs midðam awyrgedum gaste to ðam swyðe afylled, þæt he cwæð þæt he wære Crist, Godes Sunu, and mid his drycræfte ðæs folces geleafan amyrde.
After the Lord's ascension Peter was preaching the faith to the nations which are called Galatia, Cappadocia, Bithynia, Asia, Italy. Afterwards, after a space of ten years, he returned to Rome, preaching the gospel; and in that city he set his episcopal seat, and there sat five and twenty years, teaching the Roman citizens the glories of God, with many miracles. His adversary in all his course was a certain magician, who was called Simon. This magician was filledwith the accursed spirit to that degree, that he said that he was Christ, the Son of God, and with his magic corrupted the faith of the people.
Þa gelámp hit þæt man ferede anre wuduwan suna líc ðær Petrus bodigende wæs. He ða cwæð to ðam folce and to ðam drý, "Genealǽcað ðære bære, and gelyfað þæt ðæs bodung soð sy, ðe ðone deadan to life arærð." Hwæt ða Simon wearð gebyld þurh deofles gast, and cwæð, "Swa hraðe swa ic þone deadan arǽre, acwellað minne wiðerwinnan Petrum." Þæt folc him andwyrde, "Cucenne we hine forbærnað." Simon ða mid deofles cræfte dyde þæt ðæs deadan líc styrigende wæs. Þa wende þæt folc þæt he geedcucod wære. Petrus ða ofer eall clypode, "Gif he geedcucod sy, sprece to ús, and astande; onbyrige metes, and ham gecyrre." Þæt folc ða hrymde hlúddre stemne, "Gif Simon ðis ne deð, hé sceal þæt wite ðolian ðe hé ðe gemynte." Simon to ðisum wordum hine gebealh and fleonde wæs, ac þæt folc mid ormǽtum edwite hine gehæfte.
Then it happened that the corpse of a widow's son was borne where Peter was preaching. He said to the people and to the magician, "Draw near to the bier, and believe that his preaching is true who raises the dead to life." Simon was hereupon emboldened by the spirit of the devil, and said, "As soon as I shall have raised the dead, kill my adversary Peter." The people answered him, "We will burn him alive." Simon then, through the devil's craft, made the corpse of the dead to move. The people then imagined that he was restored to life: but Peter cried above all, "If he be restored to life, let him speak to us, and stand up; let him taste food, and return home." The people then exclaimed with loud voice, "If Simon do this not, he shall undergo the punishment which he devised for thee." Simon at these words was angry, and was fleeing away, but the people with unmeasured reproach seized on him.
Se Godes apostol ða genealæhte ðam lice mid aðenedum earmum, ðus biddende, "Ðu, leofa Drihten, ðe ús sendest to bodigenne ðinne geleafan, and ús behete þæt we mihton, ðurh ðinne naman, deoflu todræfan, and untrume gehælan, and ða deadan aræran, arǽr nu ðisne cnapan, þæt ðis folc oncnáwe þæt nan God nys buton ðu ana, mid ðinum Fæder, and ðam Halgan Gaste." Æfter ðisum gebede arás se deada, and gebígedum cneowum to Petre cwæð, "Ic geseah Hælend Crist, and hé sende his englas forð for ðinre bene, þæt hí me to life gelæddon." Þæt folc ða mid anre stemne clypigende cwæð, "An God is ðe Petrus bodað:" and woldon forbǽrnan ðone drý, ac Petrus him forwyrnde; cwæð, þæt se Hælend him tæhte ðone regol, þæt hí sceoldon yfel mid góde forgyldan.
The apostle of God then drew near to the corpse with outstretched arms, thus praying, "Thou, beloved Lord, who hast sent us to preach thy faith, and hast promised us that we might, through thy name, drive away devils, and heal the sick, and raise up the dead, raise up now this lad, that this people may know that there is no God but thou alone, with thy Father and the Holy Ghost." After this prayer the dead rose up, and with bended knees said to Peter, "I saw Jesus Christ, and he sent his angels forth at thy prayer, that they might lead me to life." The people then crying with one voice said, "There is one God that Peter preaches:" and would burn the magician, but Peter forbade them, saying, that Jesus had taught them the rule, that they should requite evil with good.
Simon, ðaða he ðam folce ætwunden wæs, getígde ænne ormǽtne ryððan innan ðam geate þær Petrus inn hæfde, þæthe fǽrlice hine abítan sceolde. Hwæt ða Petrus cóm, and ðone ryððan untígde mid ðisum bebode, "Yrn, and sege Simone, þæt he leng mid his drycræfte Godes folc ne bepæce, ðe hé mid his agenum blode gebohte." And hé sona getengde wið þæs drýs, and hine on fleame gebrohte. Petrus wearð æfterweard þus cweðende, "On Godes naman ic ðe bebeode, þæt ðu nænne toð on his lice ne gefæstnige." Se hund, ðaða hé ne moste his lichaman derian, totær his hæteru sticmælum of his bæce, and hine dráf geond ða weallas, ðeotende swa swa wulf, on ðæs folces gesihðe. He ða ætbærst ðam hunde, and to lángum fyrste siððan, for ðære sceame, næs gesewen on Romana-byrig.
Simon, when he had escaped from the people, tied a huge mastiff within the gate where Peter had his dwelling, that hemight suddenly devour him. But Peter came and untied the mastiff with this injunction, "Run, and say to Simon, that he no longer with his magic deceive God's people, whom he bought with his own blood." And he forthwith hastened towards the magician, and put him to flight. Peter afterwards thus spake, "In the name of God I command thee that thou fasten no tooth on his body." The dog, when he might not hurt his body, tore his garments piecemeal from his back, and, howling like a wolf, drove him along the walls, in sight of the people. He then escaped from the dog, and for a long time after, for shame, was not seen in Rome.
Syððan eft on fyrste he begeat sumne ðe hine bespræc to ðam casere Nerone, and gelámp ða þæt se awyrgeda ehtere þone deofles ðen his freondscipum geðeodde. Mid ðam ðe hit ðus gedón wæs, ða æteowde Crist hine sylfne Petre on gastlicere gesihðe, and mid ðyssere tihtinge hine gehyrte, "Se drý Simon and se wælhreowa Nero sind mid deofles gaste afyllede, and syrwiað ongean ðe; ac ne beo ðu afyrht; ic beo mid þe, and ic sende minne ðeowan Paulum ðe to frofre, se stæpð to merigen into Romana-byrig, and gýt mid gastlicum gecampe winnað ongean ðone drý, and hine awurpað into helle grunde: and gýt siððan samod to minum rice becumað mid sige martyrdomes."
After a time he got some one to speak of him to the emperor Nero, and it happened that the accursed persecutor associated the devil's minister in his friendship. When this had taken place, Christ appeared to Peter in a ghostly vision, and encouraged him with this incitement, "The magician Simon and the cruel Nero are filled with the spirit of the devil, and machinate against thee, but be thou not afraid; I will be with thee, and I will send my servant Paul for thy comfort, who shall enter into Rome to-morrow, and ye shall fight in ghostly conflict against the magician, and shall cast him into the abyss of hell, and ye shall afterwards together come to my kingdom with the triumph of martyrdom."
Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum reuersus est. Þis gelámp swa soðlice. On ðone oðerne dæg com Paulus into ðære byrig, and heora ægðer oðerne mid micelre blisse underfeng, and wæron togædere bodigende binnan ðære byrig seofon monðas þam folce lifes weig. Beah ða ungerim folces to cristendome þurh Petres lare; and eac ðæs caseres gebedda Libia, and his heah-gerefan wíf Agrippina wurdon swa gelyfede þæt hí forbugon heora wera neawiste. Þurh Paules bodunge gelyfdon ðæs caseres ðegnas andhíredcnihtas, and æfter heora fulluhte noldon gecyrran to his hírede.
Non passus est Paulus, quando vinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum reversus est. This in sooth so happened. On the next day Paul came into the city, and each of them received the other with great joy, and they were together seven months preaching within the city the way of life to the people. People without number then inclined to christianity through the teaching of Peter; and also Livia the emperor's consort, and the wife of his chief officer, Agrippina, were so imbued with the faith, that they eschewed the intercourse of their husbands. Through the preaching of Paul the servants and domestics of theemperor believed, and after their baptism would not return to his family.
Simon se drý worhte ða ærene næddran, styrigende swylce heo cucu wære; and dyde þæt ða anlicnyssa ðæra hæðenra hlihhende wæron and styrigende; and he sylf wearð færlice upp on ðære lyfte gesewen. Þær-to-geanes gehælde Petrus blinde, and healte, and deofol-seoce, and ða deadan arærde, and cwæð to ðam folce þæt hí sceoldon forfleon þæs deofles drýcræft, ðylæs ðe hí mid his lotwrencum bepæhte wurdon. Þa wearð ðis ðam casere gecydd, and he het ðone drý him to gefeccan, and eac ða apostolas. Simon bræd his hiw ætforan ðam casere, swa þæt he wearð færlice geðuht cnapa, and eft hárwenge; hwíltidum on wimmannes hade, and eft ðærrihte on cnihthade.
Simon the magician then wrought a brazen serpent, moving as if it were alive, and made the idols of the heathens laughing and moving; and he himself suddenly appeared up in the air. On the other hand Peter healed the blind, and the halt, and the possessed of devils, and raised up the dead, and said to the people that they should flee from the magic of the devil, lest they should be deceived by his wiles. This was then made known to the emperor, and he commanded the magician to be fetched to him, and also the apostles. Simon changed his appearance before the emperor, so that he suddenly seemed a boy, and afterwards a hoary man; sometimes in a woman's person, and again instantly in childhood.
Þa Nero þæt geseah, ða wende hé þæt he Godes Sunu wære. Petrus cwæð þæt hé Godes wiðersaca wære, and mid leasum drýcræfte forscyldigod, and cwæð þæt he wære gewiss deofol on menniscre edwiste. Simon cwæð, "Nis na gedafenlic þæt ðu, cyning, hlyste anes leases fisceres wordum; ac ic ðisne hosp leng ne forbere: nu ic beode minum englum þæt hí me on ðisum fiscere gewrecon." Petrus cwæð, "Ne ondræde ic ðine awyrgedan gastas, ac hí weorðað afyrhte þurh mines Drihtnes geleafan." Nero cwæð, "Ne ondrætst ðu ðe, Petrus, Simones mihta, ðe mid wundrum his godcundnysse geswutelað?" Petrus cwæð, "Gif he godcundnysse hæbbe, ðonne secge he hwæt ic ðence, oððe hwæt ic dón wylle." Nero cwæð, "Sege me, Petrus, on sundor-spræce hwæt ðu ðence." He ða leat to ðæs caseres eare, and het him beran diglice berenne hláf; and he bletsode ðone hláf, and tobræc, and bewand on his twam slyfum, ðus cweðende, "Sege nu, Simon, hwæt ic ðohte, oððe cwæde, oþþe gedyde." He ða gebealh hine, forðan þe he ne mihte geopenian Petres digelnysse, and dyde þa mid drýcræfte þæt ðær comon micele hundas, and ræsdon wið Petres weard; ac Petrus æteowde ðone gebletsodan hláf ðam hundum, and hí ðærrihte of heoragesihðe fordwinon. He ða cwæð to ðam casere, "Simon me mid his englum geðiwde, nu sende he hundas to me; forðan ðe he næfð godcundlice englas, ac hæfð hundlice." Nero cwæð, "Hwæt is nu, Simon? Ic wene wit sind oferswiðde." Simon andwyrde, "Þu goda cyning, nat nán man manna geðohtas buton Gode anum." Petrus andwyrde, "Untwylice þu lihst þæt þu God sy, nu ðu nast manna geðohtas."
When Nero saw that, he imagined that he was the Son of God. Peter said that he was God's adversary, and guilty of false magic, and said that he was certainly the devil in human substance. Simon said, "It is not fitting that thou, king, shouldst listen to the words of a false fisher; but I will no longer bear this contumely: I will now command my angels to avenge me on this fisher." Peter said, "I fear not thy accursed spirits, but they will become terrified through the faith of my Lord." Nero said, "Fearest thou not, Peter, the powers of Simon, who manifests to thee his divinity by miracles? " Peter said, "If he have divinity, then let him say what I think, or what I will do." Nero said, "Tell me, Peter, in speech apart, what thou thinkest." He then bent to the emperor's ear, and ordered a barley loaf to be privately brought to him; and he blessed the loaf, and brake, and wrapt it in his two sleeves, thus saying, "Say now, Simon, what I thought, or said, or did." He was then wroth, for he could not open Peter's secret, and caused by magic large dogs to come, and rush towards Peter; but Peter showed the blessed bread to the dogs, and they straightways vanished from theirsight. He then said to the emperor, "Simon threatened me with his angels, now he sends dogs to me; because he has not divine angels, but has doglike." Nero said, "What is now, Simon? I ween we are overcome." Simon answered, "Thou good king, no one knows men's thoughts but God alone." Peter answered, "Undoubtedly thou liest that thou art God, now thou knowest not men's thoughts."
Þa bewende Nero hine to Paulum, and cwæð, "Hwí ne cwest ðu nán word? Oððe hwa teah ðe? oððe hwæt lærdest ðu mid þinre bodunge?" Paulus him andwyrde, "La leof, hwæt wille ic ðisum forlorenum wiðersacan geandwyrdan? Gif ðu wilt his wordum gehyrsumian, þu amyrst ðine sawle and eac ðinne cynedom. Be minre lare, þe ðu axast, ic ðe andwyrde. Se Hælend, þe Petrum lærde on his andweardnysse, se ylca me lærde mid onwrigenysse; and ic gefylde mid Godes lare fram Hierusalem, oðþæt ic com to Iliricum. Ic lærde þæt men him betweonan lufodon and geárwurðedon. Ic tæhte ðam rícan, þæt hí ne onhofon hí, ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic tæhte ðam medeman mannum, þæt hí gehealdene wæron on heora bigwiste and scrude. Ic bebead þearfum, þæt hí blissodon on heora hafenleaste. Fæderas ic manode, þæt hí mid steore Godes eges heora cild geðeawodon. Þam cildum ic bead, þæt hí gehyrsume wæron fæder and meder to halwendum mynegungum. Ic lærde weras, þæt hí heora ǽwe heoldon, forðan þæt se wer gewitnað on æwbræcum wife, þæt wrecð God on ǽwbræcum were. Ic manode ǽwfæste wíf, þæt hí heora weras inweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic lærde hlafordas, þæt hí heora ðeowum liðe wæron; forðan ðe hí sind gebroðru for Gode, se hlaford and se ðeowa. Ic bebead ðeowum mannum, þæt hí getreowlice, and swa swa Gode heora hlafordum þeowdon. Ic tæhte eallum geleaffullum mannum, þæt hí wurðian ænne God Ælmihtigne and ungesewenlicne. Ne leornode ic ðas lare æt nanum eorðlicum menn, ac HælendCrist of heofonum me spræc to, and sende me to bodigenne his láre eallum ðeodum, ðus cweðende, 'Far ðu geond þas woruld, and ic beo mid þe; and swa hwæt swa ðu cwyst oþþe dest, ic hit gerihtwisige.'" Se casere wearð þa ablicged mid þisum wordum.
Nero then turned to Paul, and said, "Why sayest thou no word? Or who has taught thee? or what hast thou taught with thy preaching?" Paul answered him, "O sir, why shall I answer this lost adversary? If thou wilt obey his words, thou wilt injure thy soul, and also thy kingdom. Concerning my teaching, which thou askest, I will answer thee. Jesus, who while present taught Peter, the same by revelation taught me; and I have filled with the precepts of God from Jerusalem until I came to Illyricum. I taught that men should love and honour each other. I taught the rich not to exalt themselves, nor to place their hope in false wealth, but in God alone. I taught men of moderate means to be frugal in their food and clothing. I enjoined the poor to rejoice in their indigence. Fathers I exhorted to bring up their children in the fear of God. Children I enjoined to be obedient to the salutary admonitions of father and mother. I taught husbands to keep inviolate their wedlock, because that which a man punishes in an adulterous wife, God will avenge in an adulterous husband. I exhorted pious wives inwardly to love their husbands, and with awe obey them as masters. I taught masters to be kind to their servants; because they are brothers before God, the master and the servant. I commanded serving men faithfully and as God to serve their masters. I taught all believing men to worship one God Almighty and invisible. I learned not this lore of any earthly man, butJesus Christ spake to me from heaven, and sent me to preach his doctrine to all nations, thus saying, 'Go thou throughout the world, and I will be with thee, and whatsoever thou sayest or doest, I will justify it.'" The emperor was then astonished at these words.
Simon cwæð, "Ðu góda cyning, ne understenst ðu ðisra twegra manna gereonunge ongean me. Ic com Soðfæstnys, ac ðas ðweorigað wið me. Hát nu aræran ænne heahne torr, þæt ic ðone astige; forðan ðe mine englas nellað cuman to me on eorðan betwux synfullum mannum: and ic wylle astigan to minum fæder, and ic bebeode minum englum, þæt hi ðe to minum rice gefeccan." Nero ða cwæð, "Ic wylle geseon gif ðu ðas behát mid weorcum gefylst;" and het ða ðone torr mid micclum ofste on smeðum felda aræran, and bebead eallum his folce þæt hi to ðyssere wæfersyne samod comon. Se drý astah ðone torr ætforan eallum ðam folce, and astrehtum earmum ongann fleogan on ða lyft.
Simon said, "Thou good king, thou understandest not the plot of these two men against me. I am the Truth, but these thwart me. Command now a high tower to be raised, that I may ascend it; for my angels will not come to me on earth among sinful men: and I will ascend to my father, and I will command my angels to fetch thee to my kingdom." Nero then said, "I will see if thou fulfillest these promises by deeds;" and then bade the tower be raised with great haste on the smooth field, and commanded all his people to come together to this spectacle. The magician then ascended the tower before all the people, and with outstretched arms began to fly in the air.
Paulus cwæð to Petre, "Broðer, þu wære Gode gecoren ær ic, ðe gedafnað þæt þu ðisne deofles ðen mid ðinum benum afylle; and ic eac mine cneowu gebige to ðære bene." Þa beseah Petrus to ðam fleondan drý, þus cweðende, "Ic halsige eow awirigede gastas, on Cristes naman, þæt ge forlæton ðone drý ðe ge betwux eow feriað;" and ða deoflu þærrihte hine forleton, and he feallende tobærst on feower sticca. Þa feower sticca clifodon to feower stanum, ða sind to gewitnysse ðæs apostolican siges oð þisne andweardan dæg. Petres geðyld geðafode þæt ða hellican fynd hine up geond þa lyft sume hwile feredon, þæt he on his fylle þy hetelicor hreosan sceolde; and se ðe lytle ær beotlice mid deoflicum fiðerhaman fleon wolde, þæt he ða færlice his feðe forlure. Him gedafenode þæt hé on heannysse ahafen wurde, þæt hé on gesihðe ealles folces hreosende ða eorðan gesohte.
Paul said to Peter, "Brother, thou wast chosen of God before me, to thee it is fitting that thou cast down this minister of the devil with thy prayers; and I will also bend my knees to that prayer." Peter then looked towards the flying magician, thus saying, "I conjure you, accursed spirits, in the name of Christ, to forsake the magician whom ye bear betwixt you;" and the devils instantly forsook him, and he falling brake into four pieces. The four pieces clave to four stones, which are for witness of the apostolic triumph to this day. Peter's patience allowed the hellish fiends to bear him somewhile up through the air, that in his fall he might descend the more violently; and that he, who menacingly a little before would fly with devilish wings, might suddenly lose his footing. It was befitting him to be raised up on high, that, in the sight of all the people, falling down, he might seek the earth.
Hwæt ða, Nero bebead Petrum and Paulum on bendum gehealdan, and ða sticca Simones hreawes mid weardebesettan: wende þæt hé of deaðe on ðam ðriddan dæge arisan mihte. Petrus cwæð, "Ðes Simon ne ge-edcucað ǽr ðam gemǽnum æriste, ac he is to ecum witum geniðerod." Se Godes wiðerwinna ða, Nero, mid geðeahte his heah-gerefan Agrippan, het Paulum beheafdian, and Petrum on rode ahón. Paulus ða, be ðæs cwelleres hæse, underbeah swurdes ecge, and Petrus rode-hengene astah. Þaða hé to ðære rode gelæd wæs, he cwæð to ðam cwellerum, "Ic bidde eow, wendað min heafod adúne, and astreccað mine fét wið heofonas weard: ne eom ic wyrðe þæt ic swa hangige swa min Drihten. He astah of heofonum for middangeardes alysednysse, and wæron forði his fét niðer awende. Me he clypað nu to his rice; awendað forði mine fótwelmas to ðan heofonlican wege." And ða cwelleras him ða þæs getiðodon.
Nero then commanded Peter and Paul to be held in bonds, and the pieces of Simon's carcase to be guarded by a watch:he weened that he could arise from death on the third day. Peter said, "This Simon will not be requickened before the general resurrection, but he is condemned to everlasting torments." Then God's adversary, Nero, with the counsel of his chief officer Agrippa, commanded Paul to be beheaded, and Peter hanged on a cross. Paul then, at the executioner's command, bowed his neck under the sword's edge, and Peter ascended the cross. While he was being led to the cross, he said to the executioners, "I beseech you, turn my head down, and stretch my feet towards heaven: I am not worthy to hang as my Lord. He descended from heaven for the redemption of the world, and therefore were his feet turned downwards. He now calls me to his kingdom; turn therefore my foot-soles to the heavenly way." And the executioners granted him this.
Þa wolde þæt cristene folc ðone casere acwellan, ac Petrus mid þisum wordum hí gestilde: "Mín Drihten for feawum dagum me geswutelode þæt ic sceolde mid þysre ðrowunge his fótswaðum fylian: nu, mine bearn, ne gelette ge minne weg. Mine fét sind nu awende to ðam heofenlican life. Blissiað mid me; nu to-dæg ic onfó minre earfoðnysse edlean." He wæs ða biddende his Drihten mid þisum wordum: "Hælend mín, ic ðe betæce ðine scep, þe ðu me befæstest: ne beoð hi hyrdelease þonne hí ðe habbað." And hé mid þisum wordum ageaf his gast.
Then would the christian people slay the emperor, but Peter stilled them with these words: "My Lord a few days ago manifested to me that I should follow his footsteps with this suffering: now, my children, hinder not my way. My feet are now turned to the heavenly life. Rejoice with me; now to-day I shall receive the reward of my tribulation." He was then praying his Lord with these words: "My Saviour, I commit to thee thy sheep, which thou didst entrust to me: they will not lack a shepherd when they have thee." And with these words he gave up his ghost.
Samod hí ferdon, Petrus and Paulus, on ðisum dæge, sigefæste to ðære heofonlican wununge, on þam syx and þrittegoðan geare æfter Cristes ðrowunge, mid þam hí wuniað on ecnysse. Igitur Hieronimus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martirizati sunt.
Together they went, Peter and Paul, on this day, triumphant to the heavenly dwelling, in the six and thirtieth year after Christ's passion, with whom they continue to eternity. Igitur Hieronymus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martyrizati sunt.
Æfter heora ðrowunge þærrihte comon wlitige weras, and uncuðe eallum folce: cwædon þæt hi comon fram Hierusalem, to ðy þæt hi woldon ðæra apostola líc bebyrian; and swa dydon mid micelre arwurðnysse, and sædon þam folce, þæthí micclum blissian mihton, forðan ðe hi swylce mundboran on heora neawiste habban moston.
Immediately after their passion there came beauteous men, and unknown to all the people: they said that they came from Jerusalem, that they might bury the bodies of the apostles; and so did with great honour, and said to the people, thatthey might greatly rejoice at having such patrons in their proximity.
Wite ge eac þæt ðes wyrresta cyning Nero rice æfter cwale þisra apostola healdan ne mót. Hit gelámp ða þæt eal ðæs wælhreowan caseres folc samod hine hatode, swa þæt hi ræddon anmodlice þæt man hine gebunde, and oð deað swunge. Nero, ðaða he ðæs folces ðeaht geacsode, wearð to feore afyrht, and mid fleame to wuda getengde. Þa sprang þæt word þæt hé swa lange on ðam holte on cyle and on hungre dwelode, oðþæt hine wulfas totæron.
Know ye also that this worst of kings, Nero, could not hold his realm after the death of these apostles. It befell that all the people together of the cruel emperor hated him, so that they resolved unanimously to bind and scourge him to death. When Nero heard of the people's counsel he was mortally afraid, and hastened in flight to the wood. Then the rumour sprang up that he continued so long in the wood, in cold and hunger, until wolves tore him in pieces.
Þa gelámp hit æfter ðam, þæt Grecas gelæhton ðæra apostola lichaman, and woldon east mid him lædan. Þa færinga gewearð micel eorð-styrung, and þæt Romanisce folc ðyder onette, and ða líc ahreddan, on ðære stowe ðe is geháten Catacumbas; and hí ðær heoldon oðer healf gear, oðþæt ða stowa getimbrode wæron, ðe hí siððan on aléde wæron, mid wuldre and lófsangum. Cuð is geond ealle ðeodscipas þæt fela wundra gelumpon æt ðæra apostola byrgenum, ðurh ðæs Hælendes tiðe, ðam sy wuldor and lóf á on ecnysse. Amen.
It happened after that, that Greeks seized the bodies of the apostles, and would take them with them eastward. There then was suddenly a great earthquake, and the Roman people hastened thither, and rescued the bodies, in the place which is called the Catacombs, and they preserved them there a year and a half, until the places were built in which they were afterwards laid, with glory and hymns. It is known among all nations that many wonders happened at the tombs of those apostles, through permission of Jesus, to whom be glory and praise ever to eternity. Amen.
Godes gelaðung wurðað þisne dæg ðam mæran apostolePauleto wurðmynte, forðam ðe he is gecweden ealra ðeoda láreow: þurh soðfæste lare wæs ðeah-hwæðere his martyrdóm samod mid ðam eadigan Petre gefremmed. Hé wæs fram cildháde on ðære ealdan ǽ getogen, and mid micelre gecnyrdnysse on ðære begriwen wæs. Æfter Cristes ðrowunge, ðaða se soða geleafa aspráng þurh ðæra apostola bodunge, ða ehte he cristenra manna þurh his nytennysse, and sette on cwearterne, and eac wæs on geðafunge æt ðæs forman cyðeresStephanes slege: nis ðeah-hwæðere be him geræd, þæt hé handlinga ænigne man acwealde.
The church of God celebrates this day in honour of the great ApostlePaul, for he is called the teacher of all nations: though his martyrdom, for true doctrine, was accomplished with the blessed Peter's. He had from childhood been bred up in the old law, and by great diligence was therein deeply imbued. After Christ's passion, when the true faith had sprung up through the preaching of the apostles, he persecuted christian men through his ignorance, and set them in prison, and was also consenting to the slaying of the firstmartyr Stephen: it is not, however, read of him that he killed any man with his own hands.
"He nam ða gewrit æt ðam ealdor-biscopum to ðære byrig Damascum, þæt hé moste gebindan ða cristenan ðe hé on ðære byrig gemette, and gelædan to Hierusalem. Þa gelamp hit on þam siðe þæt him com færlice to micel leoht, and hine astrehte to eorðan, and he gehyrde stemne ufan þus cweðende, Saule, Saule, hwí ehtst ðu mín? Yfel bið ðe sylfum þæt ðu spurne ongean ða gáde. He ða mid micelre fyrhte andwyrde þære stemne, Hwæt eart ðu, leof Hlaford? Him andwyrde seo clypung þære godcundan stemne, Ic eom se Hælend þe ðu ehtst: ac arís nu, and far forð to ðære byrig; þær ðe bið gesǽd hwæt ðe gedafenige to donne. Hé arás ða, ablendum eagum, and his geferan hine swa blindne to ðære byrig gelæddon. And he ðær andbidigende ne onbyrigde ætes ne wætes binnan ðreora daga fæce."
"He took then letters of the high priests for the city of Damascus, that he might bind the christians that he found in the city, and lead them to Jerusalem. Then it happened on the journey that a great light came suddenly on him, and prostrated him on the earth, and he heard a voice from above thus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee to spurn against the goad. He then in great fright answered the voice, Who art thou, dear Lord? The calling of the divine voice answered him, I am Jesus whom thou persecutest: but arise now, and go forth to the city; there shall it be said unto thee what it befitteth thee to do. He arose then with blinded eyes, and his companions led him thus blind to the city. And there abiding he tasted neither meat nor drink for a space of three days."
"Wæs ða sum Godes ðegen binnan ðære byrig, his nama wæs Annanías, to ðam spræc Drihten ðysum wordum, Annanía, arís, and gecum to minum ðeowan Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde ðære drihtenlican stemne, Min Hælend, hu mæg ic hine gesprecan, seðe is ehtere ðinra halgena, ðurh mihte ðæra ealdor-biscopa? Drihten cwæð, Far swa ic ðe sæde, forðan ðe hé is me gecoren fætels, þæt hé tobere minne naman ðeodum, and cynegum, and Israhela bearnum; and he sceal fela ðrowian for minum naman. Annanías ða becom to ðam gecorenan cempan, and sette his handa him on-uppan mid þisre gretinge, Saule, min broðor, se Hælend, þe ðe be wege gespræc, sende me wið ðín, þæt þu geseo, and mid þam Halgan Gaste gefylled sy. Þa, mid ðisum wordum, feollon swylce fylmena of his eagum, and he ðærrihte gesihðe underfeng, and to fulluhte beah. Wunode ða sume feawa daga mid þam Godes ðeowum binnan ðære byrig, and mid micelre bylde þam Iudeiscum bodade, þæt Crist, ðe hí wiðsocon, is ðæs Ælmihtigan Godes Sunu. Hí wurdon swiðliceablicgede, and cwædon, La hú, ne is ðes se wælhreowa ehtere cristenra manna: húmeta bodað he Cristes geleafan? Saulus soðlice micclum swyðrode, and ða Iudeiscan gescende, mid anrædnysse seðende, þæt Crist is Godes Sunu."
"There was then a servant of God within the city, his name was Ananias, to whom the Lord spake in these words, Ananias, arise, and go to my servant Saul, who is praying for my mercy with earnest mind. He answered the divine voice, My Saviour, how may I speak to him who is the persecutor of thy saints, through the power of the chief priests? The Lord said, Go as I have said to thee, for he is to me a chosen vessel, to bear my name to nations, and to kings, and to the children of Israel; and he shall suffer much for my name. Ananias went then to the chosen champion, and set his hands upon him with this greeting, Saul, my brother, Jesus, who spake to thee on the way, hath sent me to thee, that thou mayest see, and be filled with the Holy Ghost. Then with these words there fell as it were films from his eyes, and he straightways received sight, and submitted to baptism. He continued then some few days with the servants of God within the city, and with great boldness preached to the Jews, that Christ, whom they had denied, is the Son of Almighty God. They were greatly astonished, and said, What! is not thisthe cruel persecutor of christian men: how preacheth he the faith of Christ? But Saul increased much in strength, and shamed the Jews, with steadfastness verifying that Christ is the Son of God."
"Hwæt ða, æfter manegum dagum gereonodon ða Iudeiscan, hú hí ðone Godes cempan acwellan sceoldon, and setton ða weardas to ælcum geate ðære ceastre. Paulus ongeat heora syrwunge, and ða cristenan hine genamon, and on anre wilian aleton ofer ðone weall. And he ferde ongean to Hierusalem, and hine gecuðlæhte to ðam halgan heape Cristes hiredes, and him cydde hú se Hælend hine of heofenum gespræc. Syððan, æfter sumum fyrste, com clypung of ðam Halgan Gaste to ðam geleaffullan werode, þus cweðende, Asendað Paulum and Barnaban to ðam weorce ðe ic hí gecoren hæbbe. Se halga heap ða, be Godes hæse and gecorennysse, hí asendon to lærenne eallum leodscipum be Cristes to-cyme for middangeardes alysednysse."
"Then after many days the Jews deliberated how they might kill the champion of God, and set wards at every gate of the city. Paul got knowledge of their machination, and the christians took him, and let him down over the wall in a basket. And he went again to Jerusalem, and announced himself to the holy fellowship of Christ's family, and made known to them how Jesus had spoken to him from heaven. After some time a voice came from the Holy Ghost, to the faithful company, thus saying, Send Paul and Barnabas to the work for which I have chosen them. The holy fellowship then, by God's command and election, sent them to teach all countries concerning the coming of Christ for the redemption of the world."
"Barnabas wæs ða Paules gefera æt ðære bodunge to langum fyrste. Ða æt nextan wearð him geðuht þæt hi ontwa ferdon, and swa dydon. Paulus wearð þa afylled and gefrefrod mid þæs Halgan Gastes gife, and ferde to manegum leodscipum, sawende Godes sæd. On sumere byrig he wæs twelf monað, on sumere twa gear, on sumere ðreo, and gesette biscopas, and mæsse-preostas, and Godes ðeowas; ferde siððan forð to oðrum leodscipe, and dyde swa gelice. Asende þonne eft ongean ærend-gewritu to ðam geleaffullum ðe he ær tæhte, and hí swa mid þam gewritum tihte and getrymde to lifes wege."
"Thus was Barnabas Paul's companion in preaching for a long time, when at last it seemed good to them to go apart, and they did so. Paul was then filled and comforted with the grace of the Holy Ghost, and went to many countries, sowing God's seed. In one city he was twelve months, in one two years, in one three, and appointed bishops, and mass-priests, and servants of God; he went afterwards to another country, and did in like manner. But he sent back letters to those whom he before had taught, and so by those letters stimulated and confirmed them in the way of life."
We willað nu mid sumere scortre trahtnunge þas rædinge oferyrnan, and geopenian, gif heo hwæt digles on hyre hæbbende sy. Paulus ehte cristenra manna, na mid niðe, swa swa ða Iudeiscan dydon, ac he wæs midspreca and bewerigend þære ealdan ǽ mid micelre anrædnysse: wende þæt Cristes geleafa wære wiðerwinna ðære ealdan gesetnysse: ac se Hælend ðe gesette ða ealdan ǽ mid mislicumgetacnungum, se ylca eft on his andweardnysse hí awende to soðfæstnysse æfter gastlicre getacnunge. Þa nyste Paulus ða gastlican getacnunge ðære ǽ, and wæs forði hyre forespreca, and ehtere Cristes geleafan. God Ælmihtig, þe ealle ðing wát, geseah his geðanc, þæt hé ne ehte geleaffulra manna ðurh andan, ac ðurh ware ðære ealdan ǽ, and hine ða gespræc of heofonum, ðus cweðende, "Saule, hwí ehtst ðu mín? Ic eom seo Soðfæstnys ðe ðu werast; geswic ðære ehtnysse: derigendlic bið ðe þæt þu spurne ongean þa gáde. Gif se oxa spyrnð ongean ða gáde, hit dereð him sylfum; swa eac hearmað þe ðin gewinn togeanes me." He cwæð, "Hwí ehtst ðu mín?" forðan ðe he is cristenra manna heafod, and besargað swa hwæt swa his lima on eorðan ðrowiað, swa swa he ðurh his witegan cwæð, "Se ðe eow hrepað, hit me bið swa egle swylce he hreppe ða seo mines eagan." He wearð astreht, þus cweðende, "Hwæt eart ðu, Hlaford?" His modignes wearð astreht, and seo soðe eadmodnys wearð on him aræred. He feoll unrihtwis, and wearð aræred rihtwis. Feallende he forleas lichamlice gesihðe, arisende he underfeng his modes onlihtinge. Þry dagas he wunode butan gesihðe, forðan ðe he wiðsóc Cristes ærist on ðam ðriddan dæge.
We will now run over this reading with a short exposition, and explain any obscurity there may be contained in it. Paul persecuted christian men, not with hate, as the Jews did, but he was a partizan and defender of the old law with great steadfastness: he thought that the faith of Christ was an adversary to the old covenant: but Jesus who had established the old law by divers miracles, the same afterwards by hispresence changed it to truth, according to its ghostly signification. Now Paul knew not the ghostly signification of that law, and was therefore its advocate, and a persecutor of the faith of Christ. God Almighty, who knows all things, saw his thoughts, that he did not persecute faithful men from rancour, but for the defence of the old law, and spake to him from heaven, thus saying, "Saul, why persecutest thou me? I am the Truth which thou defendest; cease from persecution: hurtful will it be to thee to spurn against the goad. If the ox spurneth against the goad, it hurteth himself; so also harmeth thee thy warfare against me." He said, "Why persecutest thou me?" because he is the head of christian men, and bewails whatsoever his limbs suffer on earth, as he said through his prophet, "He who toucheth you, it shall be to me as painful as if he touched the sight of my eye." He was prostrated, thus saying, "Who art thou, Lord?" His pride was prostrated, and true humility was raised up in him. He fell unrighteous, and was raised righteous. Falling he lost bodily sight, rising he received his mind's enlightening. Three days he continued without sight, because he had denied the resurrection of Christ on the third day.
Annanias is gereht, on Hebreiscum gereorde, 'scép.' Þæt bilewite scép ða gefullode ðone arleasan Saulum, and worhte hine arfæstne Paulum. He gefullode ðone wulf and geworhte to lambe. He awende his naman mid ðeawum; and wæs ða soðfæst bydel Godes gelaðunge, seðe ær mid reðre ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre ðeode, and geðafode þæt hine man on anre wilian ofer ðone weall nyðer alét: na þæt hé nolde for Cristes geleafan deað þrowian, ac forði he forfleah ðone ungeripedan deað, forðan ðe he sceolde ærest menigne mann mid his micclum wisdome to Gode gestrynan, and syððan mid micelre geðincðe to martyrdome his swuran astreccan. Micele maran witu he ðrowode siððan for Cristes naman, ðonne he ǽr his gecyrrednyssecristenum mannum gebude. Saulus se arleasa beswáng ða cristenan, ac æfter ðære gecyrrednysse wæs se arfæsta Paulus for Cristes naman oft beswungen. Æne hé wæs gestæned oð deað, swa þæt ða ehteras hine for deadne leton, ac ðæs on merigen hé arás, and ferde ymbe his bodunge. He wæs gelomlice on mycelre frecednysse, ægðer ge on sǽ ge on lánde, on westene, betwux sceaðum, on hungre and on ðurste, and on manegum wæccum, on cyle, and on næcednysse, and on manegum cwearternum: swa hé onette mid þære bodunge, swylce hé eal mennisc to Godes ríce gebringan wolde: ægðer ge mid láre, ge mid gebedum, ge mid gewritum hé symle tihte to Godes willan. He wæs gelæd to heofonan oð ða ðriddan fleringe, and þær hé geseh and gehyrde Godes digelnysse, ða hé ne moste nanum men cyðan. Hé besargode mid wope oðra manna synna, and eallum geleaffullum hé æteowde fæderlice lufe. Mid his hand-cræfte he teolode his and his geferena forðdæda, and ðær-to-eacan nis nan ðing tocnawen on soðre eawfæstnysse þæt his lareowdom ne gestaðelode. Þa oðre apostoli, be Godes hæse, leofodon be heora láre unpleolice; ac ðeah-hwæðere Paulus ana, seðe wæs on woruld-cræfte teld-wyrhta, nolde ða alyfdan bigleofan onfón, ac mid agenre teolunge his and his geferena neode foresceawode. His lára and his drohtnunga sind ús unasmeagendlice, ac se bið gesælig þe his mynegungum mid gecneordnysse gehyrsumað.
Ananias signifies in the Hebrew tongue,sheep. The gentle sheep then baptized the impious Saul, and made him the pious Paul. He baptized the wolf and made him a lamb. He changed his name with his character; and he was then a true proclaimer of God's church, who had before afflicted it with fierce persecution. He would flee from the machination of the Jewish people, and consented to be let down in a basket over the wall: not because he would not suffer death for the faith of Christ, but because he would flee from immature death; for he had first to gain many a man to God by his great wisdom, and afterwards with great honour stretch out his neck to martyrdom. Much greater torments he suffered afterwards for Christ's name, than he had ordered forchristian men before his conversion. Saul the impious scourged the christians, but after his conversion the pious Paul for the name of Christ was often scourged. Once he was stoned almost to death, so that his persecutors left him for dead, but in the morning he arose and went about his preaching. He was frequently in great peril, both by sea and by land, in the waste, among thieves, from hunger and from thirst, and from many watchings, from cold, and from nakedness, and from many prisons: he so hastened with his preaching, as though he would bring all mankind to God's kingdom: as well with precepts as with prayers and with letters, he ever stimulated to the will of God. He was led to heaven as far as the third flooring, and there he saw and heard God's secret, which he might not make known to any man. He bewailed with weeping the sins of other men, and to all the faithful he showed fatherly love. By his handicraft he toiled for his own and his companions' support, and in addition thereto there was nothing known in true piety which his instruction did not confirm. The other apostles lived, by God's command, by their teaching, free from danger; but, nevertheless, Paul alone, who by worldly craft was a tent-wright, would not receive the sustenance allowed, but by his own toil provided for his own and his companions' need. His precepts and his acts are to us inscrutable, but happy will he be who obeys his admonitions with diligence.
EUANGELIUM.
GOSPEL.
Dixit Simon Petrus ad Iesum: et reliqua.
Dixit Simon Petrus ad Jesum: et reliqua.
Dixit Simon Petrus ad Jesum: et reliqua.
"He forlét ealle woruld-ðing, and ðam Hælende anum folgode," swa swa ðis godspel cwyð, ðe ge nú æt ðisre ðenunge gehyrdon.
"He forsook all worldly things, and followed Jesus only," as this gospel says, which ye now at this service have heard.
"On ðære tíde cwæð Petrus se apostol to ðam Hælende, Efne we forleton ealle woruld-ðing, and ðe ánum fyligað: hwæt dest ðu us þæs to leane?" et reliqua.
"At that time Peter the apostle said to Jesus, Behold we have left all worldly things, and follow thee only: what wilt thou do for us in reward thereof?" etc.
Micel truwa hwearftlode on Petres heortan: he ána spræcfor ealne ðone heap, "We forleton ealle ðing." Hwæt forlet Petrus? He wæs fiscere, and mid ðam cræfte his teolode, and ðeah hé spræc mid micelre bylde, "We forleton ealle ðing." Ac micel he forlét, and his gebroðru, ðaða hí forleton ðone willan to agenne. Þeah hwá forlæte micele æhta, and ne forlæt ða gitsunge, ne forlæt he ealle ðing. Petrus forlet lytle ðing, scripp and net, ac he forlet ealle ðing, ðaða he, for Godes lufon, nan ðing habban nolde. He cwæð, "We fyligað ðe." Nis na fulfremedlic fela æhta to forlætenne, buton he Gode folgige. Soðlice ða hæðenan uðwitan fela ðinga forleton, swa swa dyde Socrates, seðe ealle his æhta behwyrfde wið anum gyldenum wecge, and syððan awearp ðone wecg on wídre sǽ, þæt seo gitsung ðæra æhta his willan ne hrémde, and abrude fram ðære woruldlican lare ðe he lufode: ac hit ne fremede him swa gedón, forðan ðe he ne fyligde Gode, ac his agenum willan, and forði næfde ða heofenlican edlean mid þam apostolum, þe ealle woruld-ðing forsawon for Cristes lufon, and mid gehyrsumnysse him fyligdon.
Great trust revolved in the heart of Peter: he alone spakefor the whole company, "We have forsaken all things." What did Peter forsake? He was a fisher, and by that craft provided for himself, and yet he spake with great boldness, "We have forsaken all things." But he and his brothers forsook much, when they forsook the will to possess. Though any one forsake great possessions, and forsake not avarice, he forsakes not all things. Peter forsook little things, scrip and net, but he forsook all things, when, for love of God, he would have nothing. He said, "We follow thee." It is not complete to forsake many possessions, unless a man follow God. For the heathen philosophers forsook many things, as Socrates did, who exchanged all his possessions for a wedge of gold, and then cast the wedge into the wide sea, that desire of possessions might not obstruct his will, and draw it from the worldly lore that he loved: but it profited him not so to do, because he did not follow God, but his own will, and had not therefore heavenly reward with the apostles, who, for love of Christ, despised all worldly things, and with obedience followed him.
Petrus ða befrán, "Hwæt sceal us getimian? We dydon swa swa ðu us hete, hwæt dest ðu us to edleane? Se Hælend andwyrde, Soð ic eow secge, þæt ge ðe me fyligað sceolon sittan ofer twelf dómsetl on ðære edcynninge, ðonne ic sitte on setle mines mægenðrymmes; and ge ðonne demað twelf Israhela mægðum." Edcynninge he het þæt gemænelice ærist, on ðam beoð ure lichaman ge-edcynnede to unbrosnunge, þæt is to ecum ðingum. Tuwa we beoð on ðisum life acennede: seo forme acennednys is flæsclic, of fæder and of meder; seo oðer acennednys is gastlic, ðonne we beoð ge-edcennede on ðam halgan fulluhte, on ðam us beoð ealle synna forgyfene, ðurh ðæs Halgan Gastes gife. Seo ðridde acennednys bið on ðam gemænelicum æriste, on ðam beoð ure lichaman ge-edcennede to unbrosnigendlicum lichaman.
Peter then asked, "What shall become of us? We have done as thou commandedst us, what wilt thou do for us in reward? Jesus answered, Verily I say unto you, that ye who follow me shall, at the regeneration, sit on twelve judgement-seats, when I shall sit on the seat of my majesty; and ye then shall judge the twelve tribes of Israel." He called the common resurrection, regeneration, at which our bodies will be regenerated to incorruption, that is to eternity. Twice we are born in this life: the first birth is fleshly, of father and of mother; the second birth is ghostly, when we are regenerated at the holy baptism, in which all our sins will be forgiven us, through grace of the Holy Ghost. The third birth is at the common resurrection, at which our bodies will be regenerated to incorruptible bodies.
On ðam æriste sittað þa twelf apostoli mid Criste on heoradomsetlum, and demað þam twelf mæigðum Israhela ðeode. Þis twelffealde getel hæfð micele getacnunge. Gif ða twelf mægða ána beoð gedemede æt ðam micclum dome, hwæt deð þonne seo ðreotteoðe mæigð, Leui? Hwæt doð ealle ðeoda middangeardes? Wenst ðu þæt hí beoð asyndrode fram ðam dome? Ac ðis twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for ðære fulfremednysse his getacnunge. Twelf tida beoð on ðam dæge, and twelf monðas on geare; twelf heahfæderas sind, twelf witegan, twelf apostoli; and ðis getel hæfð maran getacnunge ðonne ða ungelæredan undergitan magon. Is nu forði mid ðisum twelffealdum getele ealles middangeardes ymbhwyrft getacnod.
At the resurrection the twelve apostles will sit with Christon their judgement-seats, and will judge the twelve tribes of the people of Israel. This twelvefold number has great signification. If the twelve tribes only will be judged at the great doom, what then will the thirteenth tribe, Levi, do? What will do all the nations of the world? Thinkest thou that they will be sundered from the doom? But this twelvefold number is set for all mankind of all the orb, for the perfectness of its signification. There are twelve hours in the day, and twelve months in the year; there are twelve patriarchs, twelve prophets, twelve apostles; and this number has a greater import than the unlearned may understand. By this twelvefold number therefore the orb of the whole earth is now signified.
Þa apostoli and ealle ða gecorenan ðe him geefenlæhton beoð deman on ðam micclum dæge mid Criste. Þær beoð feower werod æt ðam dome, twa gecorenra manna, and twa wiðercorenra. Þæt forme werod bið þæra apostola and heora efenlæcendra, þa ðe ealle woruld-ðing for Godes naman forleton: hí beoð ða demeras, and him ne bið nan dóm gedemed. Oðer endebyrdnys bið geleaffulra woruld-manna: him bið dóm gesett, swa þæt hi beoð asyndrede fram gemanan ðæra wiðercorenra, þus cweðendum Drihtne, "Cumað to me, ge gebletsode mines Fæder, and onfoð þæt ríce ðe eow is gegearcod fram frymðe middangeardes." An endebyrdnys bið þæra wiðercorenra, þa þe ciððe hæfdon to Gode, ac hí ne beeodon heora geleafan mid Godes bebodum: ðas beoð fordemede. Oðer endebyrdnys bið þæra hæðenra manna, þe nane cyððe to Gode næfdon: þisum bið gelæst se apostolica cwyde, "Ða ðe butan Godes ǽ syngodon, hí eac losiað butan ælcere ǽ." To ðisum twam endebyrdnyssum cweð þonne se rihtwisa Dema, "Gewitað fram me, ge awyrigedan, into ðam ecum fyre, þe is gegearcod deofle and his awyrgedum gastum."
The apostles and all the chosen who imitated them will be judges on the great day with Christ. There will be four assemblages at the great doom, two of chosen men, and two of rejected. The first assemblage will be of the apostles and their imitators, who forsook all worldly things for the name of God: they will be the judges, and to them shall no judgement be judged. The second class will be of faithful men of this world: on them will doom be set, so that they will be sundered from the fellowship of the rejected, the Lord thus saying, "Come to me, ye blessed of my Father, and receive the kingdom which is prepared for you from the beginning of the world." One class will be of those rejected, who had knowledge of God, but did not cultivate their faith with God's commandments: these will be condemned. The other class is of those heathen men, who have had no knowledge of God: on these will be fulfilled the apostolic sentence, "Those who have sinned without God's law, shall perish also without any law." To these two classes the righteous Judge will then say, "Depart from me, ye accursed, into the everlasting fire, which is prepared for the devil and his accursed spirits."
Þæt godspel cwyð forð gyt, "Ælc ðæra ðe forlæt, forminum naman, fæder oððe moder, gebroðru oððe geswystru, wíf oððe bearn, land oððe gebytlu, be hundfealdum him bið forgolden, and he hæfð ðær-to-eacan þæt ece líf." Hundfeald getel is fulfremed, and se ðe forlæt ða ateorigendlican ðing for Godes naman, he underfehð þa gastlican mede be hundfealdum æt Gode. Ðes cwyde belimpð swyðe to munuchádes mannum, ða ðe for heofenan ríces myrhðe forlætað fæder, and moder, and flæsclice siblingas. Hí underfoð manega gastlice fæderas and gastlice gebroðru, forðan ðe ealle þæs hádes menn, ðe regollice lybbað, beoð him to fæderum and to gebroðrum getealde, and þær-to-eacan hí beoð mid edleane þæs ecan lifes gewelgode. Þa ðe ealle woruld-ðing be Godes hæse forseoð, and on gemænum ðingum bigwiste habbað, hí beoð fulfremede, and to ðam apostolum geendebyrde. Ða oðre ðe ðas geðincðe nabbað, þæt hi ealle heora æhta samod forlætan magon, hí dón þonne ðone dæl for Godes naman ðe him to onhagige, and him bið be hundfealdum écelice geleanod swa hwæt swa hí be anfealdum hwilwendlice dælað.
The gospel says yet further, "Everyone who forsaketh,for my name, father or mother, brothers or sisters, wife or children, land or dwellings, shall be requited an hundredfold, and he shall have, in addition thereunto, everlasting life." An hundredfold number is perfect, and he who forsakes perishable things for the name of God, will receive from God ghostly meed an hundredfold. This saying is especially applicable to men of monastic order, who, for the joy of heaven's kingdom, forsake father, and mother, and fleshly relations. They receive many ghostly fathers and ghostly brothers, for all men of that order, who live after rule, are accounted as their fathers and brothers, and, in addition thereto, they will be enriched with the reward of everlasting life. Those who, at God's behest, despise all worldly things, and have their subsistence in common, are perfect, and will be classed with the apostles. Others, who have not the merit of being able to forsake all their possessions together, let them then give, for the name of God, what portion it may please them, and they will be eternally rewarded an hundredfold for whatsoever they singly and temporarily distribute.
Micel todál is betwux þam gecyrredum mannum: sume hí geefenlæcað þam apostolum, sume hí geefenlæcað Iudan, Cristes belǽwan, sume Annanian and Saphiran, sume Giezi. Þa ðe ealle gewitendlice ðing to ðæra apostola efenlæcunge forseoð, for intingan þæs écan lifes, hí habbað lóf and ða écan edlean mid Cristes apostolum. Se ðe betwux munecum drohtnigende, on mynstres æhtum mid fácne swicað, he bið Iudan gefera, ðe Crist belæwde, and his wite mid hellwarum underfehð. Se ðe mid twyfealdum geðance to mynsterlicre drohtnunge gecyrð, and sumne dæl his æhta dælð, sumne him sylfum gehylt, and næfð nænne truwan to ðam Ælmihtigan, þæt he him foresceawige andlyfene and gewǽda and oðere neoda, he underfehð þone awyrgedan cwyde mid Annanian and Saphiran, þe swicedon on heora agenum æhtum, and mid færlicum deaðe ætforan ðam apostolum steorfendeafeollon. Se ðe on muneclicere drohtnunge earfoðhylde bið, and gyrnð ðæra ðinga ðe hé on woruldlicere drohtnunge næfde, oððe begitan ne mihte, buton twyn him genealæhð se hreofla Giezi, þæs witegan cnapan, and þæt þæt he on lichaman geðrowade, þæt ðrowað þes on his sawle. Se cnapa folgode ðam mæran witegan Eliseum: þa com him to sum rice mann of þam leodscipe þe is Siria geháten, his nama wæs Náámán, and he wæs hreoflig. Þa becom hé to ðam Godes witegan Eliseum, on Iudea lande, and he ðurh Godes mihte fram ðære coðe hine gehælde. Þa bead he ðam Godes menn, for his hælðe, deorwurðe sceattas. Se witega him andwyrde, "Godes miht þe gehælde, na ic. Ne underfó ic ðin feoh: ðanca Gode ðinre gesundfulnysse, and brúc ðinra æhta." Náámán ða gecyrde mid ealre his fare to his agenre leode.
There is a great difference among converted men: some imitate the apostles, some imitate Judas the betrayer of Christ, some Ananias and Sapphira, some Gehazi. Those who, in imitation of the apostles, despise all transitory things for the sake of everlasting life, shall have praise and everlasting reward with Christ's apostles. He who, living among monks, guilefully deceives in the property of the monastery, will be the companion of Judas, who betrayed Christ, and will receive his punishment with the inmates of hell. He who with twofold thoughts turns to monastic life, and bestows one part of his property, holds one to himself, and has no trust in the Almighty, that he will provide for him food and garments and other needs, will receive the accursed sentence with Ananias and Sapphira, who deceived in their own property, and fell dying with sudden death before the apostles.He who in monastic life is ill-inclined, and yearns for the things which he had not in worldly life nor could obtain, without doubt to him approximates the leper Gehazi, the prophet's servant, and that which he suffered in body, this suffers in his soul. The servant followed the great prophet Elisha: then there came to him a rich man of the nation which is called Syria, his name was Naaman, and he was leprous. He came then to God's prophet, Elisha, in Judea, and he, through God's might, healed him from that disease. He then offered to the man of God, for his health, precious treasures. The prophet answered him, "God's might hath healed thee, not I. I will not receive thy money: thank God for thy health, and enjoy thy possessions." Naaman then returned with all his company to his own people.
Þa wæs ðæs witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, ðone ðegen Náámán ðus mid wordum liccetende, "Nu færlice comon tweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund." Se ðegen him andwyrde, "Waclic bið him swa lytel to sendenne; ac genim feower scrud and twa pund." He ða gewende ongean mid þam sceattum, and bediglode his fær wið þone witegan. Se witega hine befrán, "Hwanon come ðu, Giezi?" He andwyrde, "Leof, næs ic on nanre fare." Se witega cwæð, "Ic geseah, ðurh Godes Gást, þa se ðegen alyhte of his cræte, and eode togeanes ðe, and ðu name his sceattas on feo and on reafe. Hafa ðu eac forð mid ðam sceattum his hreoflan, ðu and eal ðin ofspring on ecnysse." And hé gewende of his gesihðe mid snaw-hwitum hreoflan beslagen.
Then was the prophet's servant, Gehazi, beguiled by avarice, and he ran off, the officer Naaman thus deceiving by words, "Now suddenly the sons of two prophets are come to my master: send him two garments and a pound." The officer answered him, "It will be mean to send him so little; but take four garments and two pounds." He then returned with the treasures, and concealed his journey from the prophet. The prophet asked him, "Whence comest thou, Gehazi?" He answered, "Sir, I was on no journey." The prophet said, "I saw through the Spirit of God, that the officer alighted from his chariot, and went towards thee, and thou tookest his treasures in money and in raiment. Have also henceforth with the treasures his leprosy, thou and all thy offspring for ever." And he turned from his sight stricken with snow-white leprosy.
Is nu forði munuchádes mannum mid micelre gecnyrdnysse to forbugenne ðas yfelan gebysnunga, and geefenlæcan þam apostolum, þæt hí, mid him and mid Gode, þæt éce líf habban moton. Amen.
Now it is therefore for monastic men to shun with great care these evil examples, and to imitate the apostles, that they, with them and with God, may have everlasting life. Amen.