The Homilies of the Anglo-Saxon Church / Containing the Sermones Catholici, or Homilies of Ælfric, in the Original Anglo-Saxon, with an English Version. Volume I.

JUNE XXIV.

THE NATIVITY OF ST. JOHN THE BAPTIST.

The evangelist Luke wrote in the book of Christ concerning the birth of John the Baptist, thus saying, "There was a certain 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.

"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.

"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."

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.

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.

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 chosen persons, 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.

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.

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 of John. 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 was as a shadow, and the New Testament is truth through the grace of Jesus.

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 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.

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 was acknowledged 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.

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.

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.

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.

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 preceded Christ, 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.

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.

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 the hard-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.

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.

JUNE XXIX.

THE PASSION OF THE APOSTLES PETER AND PAUL.

Venit Jesus in partes Cæsareæ Philippi: et reliqua.

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 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 whom he 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.

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 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, 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 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 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 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 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 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.

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.

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.

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.

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.

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.

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, that 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.

JUNE XXX.

THE NATIVITY OF ST. PAUL THE APOSTLE.

The church of God 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 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 first 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 space of three days."

"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 this 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 God."

"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."

"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 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 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. 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.

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 for 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 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.

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 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 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.

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 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 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."

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.

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.

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.

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.