Immediately after their pa.s.sion 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, that {385} they might greatly rejoice at having such patrons in their proximity.

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.

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.

II. KA[=L]. JUL.

NATALE S[=CI] PAULI APOSTOLI.

G.o.des gelaung wura isne daeg am maeran apostole PAULE to wurmynte, foram e he is gecweden ealra eoda lareow: urh sofaeste lare waes eah-hwaeere his martyrdom samod mid am eadigan Petre gefremmed. He waes fram cildhade on aere ealdan ? getogen, and mid micelre gecnyrdnysse on aere begriwen waes. aefter Cristes rowunge, aa se soa geleafa asprang urh aera apostola bodunge, a ehte he cristenra manna urh his nytennysse, and sette on cwearterne, and eac waes on geafunge aet aes forman cyeres {386} Stephanes slege: nis eah-hwaeere be him geraed, aet he handlinga aenigne man acwealde.

"He nam a gewrit aet am ealdor-biscopum to aere byrig Damasc.u.m, aet he moste gebindan a cristenan e he on aere byrig gemette, and gelaedan to Hierusalem. a gelamp hit on am sie aet him com faerlice to micel leoht, and hine astrehte to eoran, and he gehyrde stemne ufan us cweende, Saule, Saule, hwi ehtst u min? Yfel bi e sylfum aet u spurne ongean a gade. He a mid micelre fyrhte andwyrde aere stemne, Hwaet eart u, leof Hlaford? Him andwyrde seo clypung aere G.o.dcundan stemne, Ic eom se Haelend e u ehtst: ac aris nu, and far for to aere byrig; aer e bi ges?d hwaet e gedafenige to donne. He aras a, ablendum eagum, and his geferan hine swa blindne to aere byrig gelaeddon. And he aer andbidigende ne onbyrigde aetes ne waetes binnan reora daga faece."

"Waes a sum G.o.des egen binnan aere byrig, his nama waes Annanias, to am spraec Drihten ysum wordum, Annania, aris, and gec.u.m to minum eowan Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde aere drihtenlican stemne, Min Haelend, hu maeg ic hine gesprecan, see is ehtere inra halgena, urh mihte aera ealdor-biscopa? Drihten cwae, Far swa ic e saede, foran e he is me gecoren faetels, aet he tobere minne naman eodum, and cynegum, and Israhela bearnum; and he sceal fela rowian for minum naman. Annanias a becom to am gecorenan cempan, and sette his handa him on-uppan mid isre gretinge, Saule, min broor, se Haelend, e e be wege gespraec, sende me wi in, aet u geseo, and mid am Halgan Gaste gefylled sy. a, mid isum wordum, feollon swylce fylmena of his eagum, and he aerrihte gesihe underfeng, and to fulluhte beah. Wunode a sume feawa daga mid am G.o.des eowum binnan aere byrig, and mid micelre bylde am Iudeisc.u.m bodade, aet Crist, e hi wisocon, is aes aelmihtigan G.o.des Sunu. Hi wurdon swilice {388} ablicgede, and cwaedon, La hu, ne is es se waelhreowa ehtere cristenra manna: humeta boda he Cristes geleafan? Saulus solice micclum swyrode, and a Iudeiscan gescende, mid anraednysse seende, aet Crist is G.o.des Sunu."

"Hwaet a, aefter manegum dagum gereonodon a Iudeiscan, hu hi one G.o.des cempan acwellan sceoldon, and setton a weardas to aelc.u.m geate aere ceastre. Paulus ongeat heora syrwunge, and a cristenan hine genamon, and on anre wilian aleton ofer one weall. And he ferde ongean to Hierusalem, and hine geculaehte to am halgan heape Cristes hiredes, and him cydde hu se Haelend hine of heofenum gespraec. Syan, aefter sumum fyrste, com clypung of am Halgan Gaste to am geleaffullan werode, us cweende, Asenda Paulum and Barnaban to am weorce e ic hi gecoren haebbe. Se halga heap a, be G.o.des haese and gecorennysse, hi asendon to laerenne eallum leodscipum be Cristes to-cyme for middangeardes alysednysse."

"Barnabas waes a Paules gefera aet aere bodunge to langum fyrste. a aet nextan wear him geuht aet hi ontwa ferdon, and swa dydon. Paulus wear a afylled and gefrefrod mid aes Halgan Gastes gife, and ferde to manegum leodscipum, sawende G.o.des saed. On sumere byrig he waes twelf mona, on sumere twa gear, on sumere reo, and gesette biscopas, and maesse-preostas, and G.o.des eowas; ferde sian for to orum leodscipe, and dyde swa gelice. Asende onne eft ongean aerend-gewritu to am geleaffullum e he aer taehte, and hi swa mid am gewritum tihte and getrymde to lifes wege."

We willa nu mid sumere scortre trahtnunge as raedinge oferyrnan, and geopenian, gif heo hwaet digles on hyre haebbende sy. Paulus ehte cristenra manna, na mid nie, swa swa a Iudeiscan dydon, ac he waes midspreca and bewerigend aere ealdan ? mid micelre anraednysse: wende aet Cristes geleafa waere wierwinna aere ealdan gesetnysse: ac se Haelend e gesette a ealdan ?

mid mislic.u.m {390} getacnungum, se ylca eft on his andweardnysse hi awende to sofaestnysse aefter gastlicre getacnunge. a nyste Paulus a gastlican getacnunge aere ?, and waes fori hyre forespreca, and ehtere Cristes geleafan. G.o.d aelmihtig, e ealle ing wat, geseah his geanc, aet he ne ehte geleaffulra manna urh andan, ac urh ware aere ealdan ?, and hine a gespraec of heofonum, us cweende, "Saule, hwi ehtst u min? Ic eom seo Sofaestnys e u werast; geswic aere ehtnysse: derigendlic bi e aet u spurne ongean a gade. Gif se oxa spyrn ongean a gade, hit dere him sylfum; swa eac hearma e in gewinn togeanes me." He cwae, "Hwi ehtst u min?" foran e he is cristenra manna heafod, and besarga swa hwaet swa his lima on eoran rowia, swa swa he urh his witegan cwae, "Se e eow hrepa, hit me bi swa egle swylce he hreppe a seo mines eagan." He wear astreht, us cweende, "Hwaet eart u, Hlaford?" His modignes wear astreht, and seo soe eadmodnys wear on him araered. He feoll unrihtwis, and wear araered rihtwis. Feallende he forleas lichamlice gesihe, arisende he underfeng his modes onlihtinge. ry dagas he wunode butan gesihe, foran e he wisoc Cristes aerist on am riddan daege.

Annanias is gereht, on Hebreisc.u.m gereorde, 'scep.' aet bilewite scep a gefullode one arleasan Saulum, and worhte hine arfaestne Paulum. He gefullode one wulf and geworhte to lambe. He awende his naman mid eawum; and waes a sofaest bydel G.o.des gelaunge, see aer mid rere ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre eode, and geafode aet hine man on anre wilian ofer one weall nyer alet: na aet he nolde for Cristes geleafan dea rowian, ac fori he forfleah one ungeripedan dea, foran e he sceolde aerest menigne mann mid his micclum wisdome to G.o.de gestrynan, and syan mid micelre geince to martyrdome his swuran astreccan. Micele maran witu he rowode sian for Cristes naman, onne he ?r his gecyrrednysse {392} cristenum mannum gebude. Saulus se arleasa besw.a.n.g a cristenan, ac aefter aere gecyrrednysse waes se arfaesta Paulus for Cristes naman oft beswungen. aene he waes gestaened o dea, swa aet a ehteras hine for deadne leton, ac aes on merigen he aras, and ferde ymbe his bodunge. He waes gelomlice on mycelre frecednysse, aeger ge on s? ge on lande, on westene, betwux sceaum, on hungre and on urste, and on manegum waecc.u.m, on cyle, and on naecednysse, and on manegum cwearternum: swa he onette mid aere bodunge, swylce he eal mennisc to G.o.des rice gebringan wolde: aeger ge mid lare, ge mid gebedum, ge mid gewritum he symle tihte to G.o.des willan. He waes gelaed to heofonan o a riddan fleringe, and aer he geseh and gehyrde G.o.des digelnysse, a he ne moste nanum men cyan. He besarG.o.de mid wope ora manna synna, and eallum geleaffullum he aeteowde faederlice lufe. Mid his hand-craefte he teolode his and his geferena fordaeda, and aer-to-eacan nis nan ing tocnawen on sore eawfaestnysse aet his lareowdom ne gestaelode. a ore apostoli, be G.o.des haese, leofodon be heora lare unpleolice; ac eah-hwaeere Paulus ana, see waes on woruld-craefte teld-wyrhta, nolde a alyfdan bigleofan onfon, ac mid agenre teolunge his and his geferena neode foresceawode. His lara and his drohtnunga sind us unasmeagendlice, ac se bi gesaelig e his mynegungum mid gecneordnysse gehyrsuma.

EUANGELIUM.

Dixit Simon Petrus ad Iesum: et reliqua.

"He forlet ealle woruld-ing, and am Haelende anum folG.o.de," swa swa is G.o.dspel cwy, e ge nu aet isre enunge gehyrdon.

"On aere tide cwae Petrus se apostol to am Haelende, Efne we forleton ealle woruld-ing, and e anum fyliga: hwaet dest u us aes to leane?" et reliqua.

Micel truwa hwearftlode on Petres heortan: he ana spraec {394} for ealne one heap, "We forleton ealle ing." Hwaet forlet Petrus? He waes fiscere, and mid am craefte his teolode, and eah he spraec mid micelre bylde, "We forleton ealle ing." Ac micel he forlet, and his gebroru, aa hi forleton one willan to agenne. eah hwa forlaete micele aehta, and ne forlaet a gitsunge, ne forlaet he ealle ing. Petrus forlet lytle ing, scripp and net, ac he forlet ealle ing, aa he, for G.o.des lufon, nan ing habban nolde. He cwae, "We fyliga e." Nis na fulfremedlic fela aehta to forlaetenne, buton he G.o.de folgige. Solice a haeenan uwitan fela inga forleton, swa swa dyde Socrates, see ealle his aehta behwyrfde wi anum gyldenum wecge, and syan awearp one wecg on widre s?, aet seo gitsung aera aehta his willan ne hremde, and abrude fram aere woruldlican lare e he lufode: ac hit ne fremede him swa gedon, foran e he ne fyligde G.o.de, ac his agenum willan, and fori naefde a heofenlican edlean mid am apostolum, e ealle woruld-ing forsawon for Cristes lufon, and mid gehyrsumnysse him fyligdon.

Petrus a befran, "Hwaet sceal us getimian? We dydon swa swa u us hete, hwaet dest u us to edleane? Se Haelend andwyrde, So ic eow secge, aet ge e me fyliga sceolon sittan ofer twelf domsetl on aere edcynninge, onne ic sitte on setle mines maegenrymmes; and ge onne dema twelf Israhela maegum." Edcynninge he het aet gemaenelice aerist, on am beo ure lichaman ge-edcynnede to unbrosnunge, aet is to ec.u.m ingum. Tuwa we beo on isum life acennede: seo forme acennednys is flaesclic, of faeder and of meder; seo oer acennednys is gastlic, onne we beo ge-edcennede on am halgan fulluhte, on am us beo ealle synna forgyfene, urh aes Halgan Gastes gife. Seo ridde acennednys bi on am gemaenelic.u.m aeriste, on am beo ure lichaman ge-edcennede to unbrosnigendlic.u.m lichaman.

On am aeriste sitta a twelf apostoli mid Criste on heora {396} domsetlum, and dema am twelf maeigum Israhela eode. is twelffealde getel haef micele getacnunge. Gif a twelf maega ana beo gedemede aet am micclum dome, hwaet de onne seo reotteoe maeig, Leui? Hwaet do ealle eoda middangeardes? Wenst u aet hi beo asyndrode fram am dome? Ac is twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for aere fulfremednysse his getacnunge. Twelf tida beo on am daege, and twelf monas on geare; twelf heahfaederas sind, twelf witegan, twelf apostoli; and is getel haef maran getacnunge onne a ungelaeredan undergitan magon. Is nu fori mid isum twelffealdum getele ealles middangeardes ymbhwyrft getacnod.

a apostoli and ealle a gecorenan e him geefenlaehton beo deman on am micclum daege mid Criste. aer beo feower werod aet am dome, twa gecorenra manna, and twa wiercorenra. aet forme werod bi aera apostola and heora efenlaecendra, a e ealle woruld-ing for G.o.des naman forleton: hi beo a demeras, and him ne bi nan dom gedemed. Oer endebyrdnys bi geleaffulra woruld-manna: him bi dom gesett, swa aet hi beo asyndrede fram gemanan aera wiercorenra, us cweendum Drihtne, "c.u.ma to me, ge gebletsode mines Faeder, and onfo aet rice e eow is gegearcod fram fryme middangeardes."

An endebyrdnys bi aera wiercorenra, a e cie haefdon to G.o.de, ac hi ne beeodon heora geleafan mid G.o.des bebodum: as beo fordemede. Oer endebyrdnys bi aera haeenra manna, e nane cye to G.o.de naefdon: isum bi gelaest se apostolica cwyde, "a e butan G.o.des ? synG.o.don, hi eac losia butan aelcere ?." To isum twam endebyrdnyssum cwe onne se rihtwisa Dema, "Gewita fram me, ge awyrigedan, into am ec.u.m fyre, e is gegearcod deofle and his awyrgedum gastum."

aet G.o.dspel cwy for gyt, "aelc aera e forlaet, for {398} minum naman, faeder oe moder, gebroru oe geswystru, wif oe bearn, land oe gebytlu, be hundfealdum him bi forgolden, and he haef aer-to-eacan aet ece lif." Hundfeald getel is fulfremed, and se e forlaet a ateorigendlican ing for G.o.des naman, he underfeh a gastlican mede be hundfealdum aet G.o.de. es cwyde belimp swye to munuchades mannum, a e for heofenan rices myrhe forlaeta faeder, and moder, and flaesclice siblingas. Hi underfo manega gastlice faederas and gastlice gebroru, foran e ealle aes hades menn, e regollice lybba, beo him to faederum and to gebrorum getealde, and aer-to-eacan hi beo mid edleane aes ecan lifes gewelG.o.de. a e ealle woruld-ing be G.o.des haese forseo, and on gemaenum ingum bigwiste habba, hi beo fulfremede, and to am apostolum geendebyrde. a ore e as geince nabba, aet hi ealle heora aehta samod forlaetan magon, hi don onne one dael for G.o.des naman e him to onhagige, and him bi be hundfealdum ecelice geleanod swa hwaet swa hi be anfealdum hwilwendlice daela.

Micel todal is betwux am gecyrredum mannum: sume hi geefenlaeca am apostolum, sume hi geefenlaeca Iudan, Cristes bel?wan, sume Annanian and Saphiran, sume Giezi. a e ealle gewitendlice ing to aera apostola efenlaecunge forseo, for intingan aes ecan lifes, hi habba lof and a ecan edlean mid Cristes apostolum. Se e betwux munec.u.m drohtnigende, on mynstres aehtum mid facne swica, he bi Iudan gefera, e Crist belaewde, and his wite mid h.e.l.lwarum underfeh. Se e mid twyfealdum geance to mynsterlicre drohtnunge gecyr, and sumne dael his aehta dael, sumne him sylfum gehylt, and naef naenne truwan to am aelmihtigan, aet he him foresceawige andlyfene and gew?da and oere neoda, he underfeh one awyrgedan cwyde mid Annanian and Saphiran, e swicedon on heora agenum aehtum, and mid faerlic.u.m deae aetforan am apostolum steorfende {400} afeollon. Se e on muneclicere drohtnunge earfohylde bi, and gyrn aera inga e he on woruldlicere drohtnunge naefde, oe begitan ne mihte, buton twyn him genealaeh se hreofla Giezi, aes witegan cnapan, and aet aet he on lichaman gerowade, aet rowa es on his sawle. Se cnapa folG.o.de am maeran witegan Eliseum: a com him to sum rice mann of am leodscipe e is Siria gehaten, his nama waes Naaman, and he waes hreoflig. a becom he to am G.o.des witegan Eliseum, on Iudea lande, and he urh G.o.des mihte fram aere coe hine gehaelde. a bead he am G.o.des menn, for his haele, deorwure sceattas.

Se witega him andwyrde, "G.o.des miht e gehaelde, na ic. Ne underfo ic in feoh: anca G.o.de inre gesundfulnysse, and bruc inra aehta." Naaman a gecyrde mid ealre his fare to his agenre leode.

a waes aes witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, one egen Naaman us mid wordum liccetende, "Nu faerlice comon tweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund." Se egen him andwyrde, "Waclic bi him swa lytel to sendenne; ac genim feower scrud and twa pund." He a gewende ongean mid am sceattum, and bediglode his faer wi one witegan. Se witega hine befran, "Hwanon come u, Giezi?" He andwyrde, "Leof, naes ic on nanre fare." Se witega cwae, "Ic geseah, urh G.o.des Gast, a se egen alyhte of his craete, and eode togeanes e, and u name his sceattas on feo and on reafe. Hafa u eac for mid am sceattum his hreoflan, u and eal in ofspring on ecnysse." And he gewende of his gesihe mid snaw-hwitum hreoflan beslagen.

Is nu fori munuchades mannum mid micelre gecnyrdnysse to forbugenne as yfelan gebysnunga, and geefenlaecan am apostolum, aet hi, mid him and mid G.o.de, aet ece lif habban moton. Amen.

JUNE x.x.x.

THE NATIVITY OF ST. PAUL THE APOSTLE.

The church of G.o.d celebrates this day in honour of the great Apostle PAUL, 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 pa.s.sion, 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 first {387} martyr Stephen: it is not, however, read of him that he killed any man with his own hands.

"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 s.p.a.ce of three days."

"There was then a servant of G.o.d 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 G.o.d within the city, and with great boldness preached to the Jews, that Christ, whom they had denied, is the Son of Almighty G.o.d. They were greatly astonished, and said, What! is not this {389} the 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 G.o.d."

"Then after many days the Jews deliberated how they might kill the champion of G.o.d, 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 G.o.d's command and election, sent them to teach all countries concerning the coming of Christ for the redemption of the world."

"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 G.o.d's seed. In one city he was twelve months, in one two years, in one three, and appointed bishops, and ma.s.s-priests, and servants of G.o.d; 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 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 his {391} presence 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. G.o.d 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.

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 G.o.d'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 G.o.d 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 for {393} christian 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 G.o.d's kingdom: as well with precepts as with prayers and with letters, he ever stimulated to the will of G.o.d. He was led to heaven as far as the third flooring, and there he saw and heard G.o.d'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 G.o.d'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.

GOSPEL.

Dixit Simon Petrus ad Jesum: et reliqua.

"He forsook all worldly things, and followed Jesus only," as this gospel says, which ye now at this service have heard.

"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.

Great trust revolved in the heart of Peter: he alone spake {395} for 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 G.o.d, he would have nothing. He said, "We follow thee." It is not complete to forsake many possessions, unless a man follow G.o.d. 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 G.o.d, 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.

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.

At the resurrection the twelve apostles will sit with Christ {397} on 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.

The apostles and all the chosen who imitated them will be judges on the great day with Christ. There will be four a.s.semblages at the great doom, two of chosen men, and two of rejected. The first a.s.semblage will be of the apostles and their imitators, who forsook all worldly things for the name of G.o.d: they will be the judges, and to them shall no judgement be judged.

The second cla.s.s 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 cla.s.s will be of those rejected, who had knowledge of G.o.d, but did not cultivate their faith with G.o.d's commandments: these will be condemned. The other cla.s.s is of those heathen men, who have had no knowledge of G.o.d: on these will be fulfilled the apostolic sentence, "Those who have sinned without G.o.d's law, shall perish also without any law." To these two cla.s.ses 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."

The gospel says yet further, "Everyone who forsaketh, {399} 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 G.o.d, will receive from G.o.d 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 G.o.d's behest, despise all worldly things, and have their subsistence in common, are perfect, and will be cla.s.sed 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 G.o.d, what portion it may please them, and they will be eternally rewarded an hundredfold for whatsoever they singly and temporarily distribute.

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 h.e.l.l. 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. {401} 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 G.o.d's prophet, Elisha, in Judea, and he, through G.o.d's might, healed him from that disease. He then offered to the man of G.o.d, for his health, precious treasures. The prophet answered him, "G.o.d's might hath healed thee, not I. I will not receive thy money: thank G.o.d for thy health, and enjoy thy possessions." Naaman then returned with all his company to his own people.

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 G.o.d, 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.

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 G.o.d, may have everlasting life. Amen.