Part 33

Tha Nero thaet geseah, dha wende h['e] thaet he Godes Sunu waere. Petrus cwaedh thaet h['e] Godes widhersaca waere, and mid leasum dr['y]craefte forscyldigod, and cwaedh thaet he waere gewiss deofol on menniscre edwiste. Simon cwaedh, "Nis na gedafenlic thaet dhu, cyning, hlyste anes leases fisceres wordum; ac ic dhisne hosp leng ne forbere: nu ic beode minum englum thaet h['i] me on dhisum fiscere gewrecon." Petrus cwaedh, "Ne ondraede ic dhine awyrgedan gastas, ac h['i] weordhadh afyrhte thurh mines Drihtnes geleafan." Nero cwaedh, "Ne ondraetst dhu dhe, Petrus, Simones mihta, dhe mid wundrum his godcundnysse geswuteladh?" Petrus cwaedh, "Gif he godcundnysse haebbe, dhonne secge he hwaet ic dhence, odhdhe hwaet ic d['o]n wylle." Nero cwaedh, "Sege me, Petrus, on sundor-spraece hwaet dhu dhence." He dha leat to dhaes caseres eare, and het him beran diglice berenne hl['a]f; and he bletsode dhone hl['a]f, and tobraec, and bewand on his twam slyfum, dhus cwedhende, "Sege nu, Simon, hwaet ic dhohte, odhdhe cwaede, oththe gedyde." He dha gebealh hine, fordhan the he ne mihte geopenian Petres digelnysse, and dyde tha mid dr['y]craefte thaet dhaer comon micele hundas, and raesdon widh Petres weard; ac Petrus aeteowde dhone gebletsodan hl['a]f dham hundum, and h['i] dhaerrihte of heora {378} gesihdhe fordwinon. He dha cwaedh to dham casere, "Simon me mid his englum gedhiwde, nu sende he hundas to me; fordhan dhe he naefdh godcundlice englas, ac haefdh hundlice." Nero cwaedh, "Hwaet is nu, Simon? Ic wene wit sind oferswidhde." Simon andwyrde, "Thu goda cyning, nat n['a]n man manna gedhohtas buton Gode anum." Petrus andwyrde, "Untwylice thu lihst thaet thu God sy, nu dhu nast manna gedhohtas."

Tha bewende Nero hine to Paulum, and cwaedh, "Hw['i] ne cwest dhu n['a]n word? Odhdhe hwa teah dhe? odhdhe hwaet laerdest dhu mid thinre bodunge?" Paulus him andwyrde, "La leof, hwaet wille ic dhisum forlorenum widhersacan geandwyrdan? Gif dhu wilt his wordum gehyrsumian, thu amyrst dhine sawle and eac dhinne cynedom. Be minre lare, the dhu axast, ic dhe andwyrde. Se Haelend, the Petrum laerde on his andweardnysse, se ylca me laerde mid onwrigenysse; and ic gefylde mid Godes lare fram Hierusalem, odhthaet ic com to Iliricum. Ic laerde thaet men him betweonan lufodon and ge['a]rwurdhedon. Ic taehte dham r['i]can, thaet h['i] ne onhofon h['i], ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic taehte dham medeman mannum, thaet h['i] gehealdene waeron on heora bigwiste and scrude. Ic bebead thearfum, thaet h['i] blissodon on heora hafenleaste. Faederas ic manode, thaet h['i] mid steore Godes eges heora cild gedheawodon. Tham cildum ic bead, thaet h['i] gehyrsume waeron faeder and meder to halwendum mynegungum. Ic laerde weras, thaet h['i] heora ['ae]we heoldon, fordhan thaet se wer gewitnadh on aewbraecum wife, thaet wrecdh God on ['ae]wbraecum were. Ic manode ['ae]wfaeste w['i]f, thaet h['i] heora weras inweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic laerde hlafordas, thaet h['i] heora dheowum lidhe waeron; fordhan dhe h['i] sind gebrodhru for Gode, se hlaford and se dheowa. Ic bebead dheowum mannum, thaet h['i] getreowlice, and swa swa Gode heora hlafordum theowdon. Ic taehte eallum geleaffullum mannum, thaet h['i] wurdhian aenne God Aelmihtigne and ungesewenlicne. Ne leornode ic dhas lare aet nanum eordhlicum menn, ac Haelend {380} Crist of heofonum me spraec to, and sende me to bodigenne his l['a]re eallum dheodum, dhus cwedhende, 'Far dhu geond thas woruld, and ic beo mid the; and swa hwaet swa dhu cwyst oththe dest, ic hit gerihtwisige.'" Se casere weardh tha ablicged mid thisum wordum.

Simon cwaedh, "Dhu g['o]da cyning, ne understenst dhu dhisra twegra manna gereonunge ongean me. Ic com Sodhfaestnys, ac dhas dhweorigadh widh me. H['a]t nu araeran aenne heahne torr, thaet ic dhone astige; fordhan dhe mine englas nelladh cuman to me on eordhan betwux synfullum mannum: and ic wylle astigan to minum faeder, and ic bebeode minum englum, thaet hi dhe to minum rice gefeccan." Nero dha cwaedh, "Ic wylle geseon gif dhu dhas beh['a]t mid weorcum gefylst;" and het dha dhone torr mid micclum ofste on smedhum felda araeran, and bebead eallum his folce thaet hi to dhyssere waefersyne samod comon. Se dr['y] astah dhone torr aetforan eallum dham folce, and astrehtum earmum ongann fleogan on dha lyft.

Paulus cwaedh to Petre, "Brodher, thu waere Gode gecoren aer ic, dhe gedafnadh thaet thu dhisne deofles dhen mid dhinum benum afylle; and ic eac mine cneowu gebige to dhaere bene." Tha beseah Petrus to dham fleondan dr['y], thus cwedhende, "Ic halsige eow awirigede gastas, on Cristes naman, thaet ge forlaeton dhone dr['y] dhe ge betwux eow feriadh;" and dha deoflu thaerrihte hine forleton, and he feallende tobaerst on feower sticca. Tha feower sticca clifodon to feower stanum, dha sind to gewitnysse dhaes apostolican siges odh thisne andweardan daeg. Petres gedhyld gedhafode thaet dha hellican fynd hine up geond tha lyft sume hwile feredon, thaet he on his fylle thy hetelicor hreosan sceolde; and se dhe lytle aer beotlice mid deoflicum fidherhaman fleon wolde, thaet he dha faerlice his fedhe forlure. Him gedafenode thaet h['e] on heannysse ahafen wurde, thaet h['e] on gesihdhe ealles folces hreosende dha eordhan gesohte.

Hwaet dha, Nero bebead Petrum and Paulum on bendum gehealdan, and dha sticca Simones hreawes mid wearde {382} besettan: wende thaet h['e] of deadhe on dham dhriddan daege arisan mihte. Petrus cwaedh, "Dhes Simon ne ge-edcucadh ['ae]r dham gem['ae]num aeriste, ac he is to ecum witum genidherod." Se Godes widherwinna dha, Nero, mid gedheahte his heah-gerefan Agrippan, het Paulum beheafdian, and Petrum on rode ah['o]n. Paulus dha, be dhaes cwelleres haese, underbeah swurdes ecge, and Petrus rode-hengene astah. Thadha h['e] to dhaere rode gelaed waes, he cwaedh to dham cwellerum, "Ic bidde eow, wendadh min heafod ad['u]ne, and astreccadh mine f['e]t widh heofonas weard: ne eom ic wyrdhe thaet ic swa hangige swa min Drihten. He astah of heofonum for middangeardes alysednysse, and waeron fordhi his f['e]t nidher awende. Me he clypadh nu to his rice; awendadh fordhi mine f['o]twelmas to dhan heofonlican wege." And dha cwelleras him dha thaes getidhodon.

Tha wolde thaet cristene folc dhone casere acwellan, ac Petrus mid thisum wordum h['i] gestilde: "M['i]n Drihten for feawum dagum me geswutelode thaet ic sceolde mid thysre dhrowunge his f['o]tswadhum fylian: nu, mine bearn, ne gelette ge minne weg. Mine f['e]t sind nu awende to dham heofenlican life. Blissiadh mid me; nu to-daeg ic onf['o] minre earfodhnysse edlean." He waes dha biddende his Drihten mid thisum wordum: "Haelend m['i]n, ic dhe betaece dhine scep, the dhu me befaestest: ne beodh hi hyrdelease thonne h['i] dhe habbadh." And h['e] mid thisum wordum ageaf his gast.

Samod h['i] ferdon, Petrus and Paulus, on dhisum daege, sigefaeste to dhaere heofonlican wununge, on tham syx and thrittegodhan geare aefter Cristes dhrowunge, mid tham h['i] wuniadh on ecnysse. Igitur Hieronimus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martirizati sunt.

Aefter heora dhrowunge thaerrihte comon wlitige weras, and uncudhe eallum folce: cwaedon thaet hi comon fram Hierusalem, to dhy thaet hi woldon dhaera apostola l['i]c bebyrian; and swa dydon mid micelre arwurdhnysse, and saedon tham folce, thaet {384} h['i] micclum blissian mihton, fordhan dhe hi swylce mundboran on heora neawiste habban moston.

Wite ge eac thaet dhes wyrresta cyning Nero rice aefter cwale thisra apostola healdan ne m['o]t. Hit gel['a]mp dha thaet eal dhaes waelhreowan caseres folc samod hine hatode, swa thaet hi raeddon anmodlice thaet man hine gebunde, and odh deadh swunge. Nero, dhadha he dhaes folces dheaht geacsode, weardh to feore afyrht, and mid fleame to wuda getengde. Tha sprang thaet word thaet h['e] swa lange on dham holte on cyle and on hungre dwelode, odhthaet hine wulfas totaeron.

Tha gel['a]mp hit aefter dham, thaet Grecas gelaehton dhaera apostola lichaman, and woldon east mid him laedan. Tha faeringa geweardh micel eordh-styrung, and thaet Romanisce folc dhyder onette, and dha l['i]c ahreddan, on dhaere stowe dhe is geh['a]ten Catacumbas; and h['i] dhaer heoldon odher healf gear, odhthaet dha stowa getimbrode waeron, dhe h['i] sidhdhan on al['e]de waeron, mid wuldre and l['o]fsangum. Cudh is geond ealle dheodscipas thaet fela wundra gelumpon aet dhaera apostola byrgenum, dhurh dhaes Haelendes tidhe, dham sy wuldor and l['o]f ['a] on ecnysse. Amen.

JUNE XXIX.

THE PASSION OF THE APOSTLES PETER AND PAUL.

Venit Jesus in partes Caesareae Philippi: et reliqua.

Matthew the Evangelist wrote in the evangelical Testament, thus saying, "The Lord came to a district, which is called Caesarea 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 the expositor reveals to us the mystery of this reading, and says, that Philip the tetrarch built the city of Caesarea, and, in honour of the emperor Tiberius, under whom {367} he governed, devised for the city the name of Caesarea, and in memorial of himself added to the name, 'Philippi,' thus saying, 'Caesarea Philippi,' as though the city were so named in honour of them both.

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.

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.

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 life {369} through the Holy Ghost. In these three persons is one Godhead, and one nature, and one work indivisibly.

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.

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.

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 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, {371} 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."

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.

OF THE PASSION OF THE APOSTLES PETER AND PAUL.

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.

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 filled {373} with 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.

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.

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, when he had escaped from the people, tied a huge mastiff within the gate where Peter had his dwelling, that he {375} might 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.

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 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 the {377} emperor believed, and after their baptism would not return to his family.

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.

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 their {379} sight. 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."

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, but {381} Jesus 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.