Chapter III: K=al. I=ul

PASSIO APOSTOLORUM PETRI ET PAULI.

Venit Iesus in partes Caesareae Philippi: et reliqua.

Matheus se Godspellere awr['a]t on dhaere godspellican gesetnysse, dhus cwedhende, "Drihten com to anre burhscire, dhe is geciged Cesarea Philippi, and befr['a]n his gingran hu menn be him cwyddedon. H['i] andwyrdon, Sume menn cwedhadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu sy Hel['i]as, sume Hieremias, odhdhe sum odher witega. Se Haelend dha cwaedh, Hwaet secge ge thaet ic sy? Petrus him andwyrde, Thu eart Crist, dhaes lifigendan Godes Sunu. Drihten him cwaedh to andsware, Eadig eart dhu, Simon, culfran bearn, fordhan dhe flaesc and blod the ne onwreah dhisne geleafan, ac min Faeder sedhe on heofonum is. Ic dhe secge, thaet thu eart staenen, and ofer dhysne st['a]n ic timbrige mine cyrcan, and helle gatu naht ne magon ongean h['i]. Ic betaece dhe heofonan rices caege; and swa hwaet swa dhu bintst on eordhan, thaet bidh gebunden on heofonum; and swa hwaet swa dhu unbintst ofer eordhan, thaet bidh unbunden on heofonum."

Beda se trahtnere us onwrihdh tha deopnysse dhysre raedinge, and cwydh, thaet Philippus se fydherr['i]ca dha buruh Cesarea getimbrode, and on wurdhmynte thaes caseres Tiberii, dhe he under {366} rixode, dhaere byrig naman gesceop, 'Cesaream,' and for his agenum gemynde to dham naman geyhte, 'Philippi,' dhus cwedhende, 'Cesarea Philippi,' swilce seo burh him b['a]m to wurdhmynte swa genemned waere.

Thadha se Haelend to dhaere burhscire genealaehte, tha befr['a]n h['e], hu woruld-menn be him cwyddedon: na swilce h['e] nyste manna cwyddunga be him, ac h['e] wolde, mid sodhre andetnysse dhaes rihtan geleafan, adwaescan dhone leasan wenan dweligendra manna. His apostoli him andwyrdon, "Sume men cwyddiadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu sy Helias, sume Hieremias, odhdhe ['a]n dhaera witegena." Drihten dha befr['a]n, "Hwaet secge ge thaet ic sy?" swylce he swa cwaede, 'Nu woruld-menn dhus dwollice me oncnawadh, ge dhe godas sind, hu oncnawe ge me?' Se trahtnere cwaedh 'godas,' fordhan dhe se sodha God, sedhe ana is Aelmihtig, haefdh geunnen dhone wurdhmynt his gecorenum, thaet h['e] h['i] godas gecigdh. Him andwyrde se gehyrsuma Petrus, "Dhu eart Crist, thaes lifigendan Godes Sunu." He cwaedh 'thaes lifigendan Godes,' for twaeminge dhaera leasra goda, dha dhe haedhene dheoda, mid mislicum gedwylde bepaehte, wurdhodon.

Sume h['i] gelyfdon on deade entas, and him deorwurdhlice anlicnyssa araerdon, and cwaedon thaet h['i] godas waeron, for dhaere micelan strencdhe dhe h['i] haefdon: waes dheah heora l['i]f swidhe m['a]nfullic and bysmurfull; be dham cwaedh se witega, "Dhaera haedhenra anlicnyssa sind gyldene and sylfrene, manna handgeweorc: h['i] habbadh dumne mudh and blinde eagan, deafe earan and ungrapigende handa, f['e]t butan fedhe, bodig butan life." Sume h['i] gelyfdon on dha sunnan, sume on dhone monan, sume on fyr, and on manega odhre gesceafta: cwaedon thaet h['i] for heora faegernysse godas waeron.

Nu todaelde Petrus swutelice dhone sodhan geleafan, dhadha he cwaedh, "Thu eart Crist, dhaes lifigendan Godes Sunu." Se is lybbende God the haefdh l['i]f and wununge dhurh hine sylfne, butan anginne, and sedhe ealle gesceafta thurh his agen Bearn, thaet is, his Wisdom, gesceop, and him eallum l['i]f forgeaf dhurh {368} dhone Halgan Gast. On dhissum dhrym h['a]dum is an Godcundnys, and ['a]n gecynd, and ['a]n weorc untodaeledlice.

Drihten cwaedh to Petre, "Eadig eart dhu, culfran sunu." Se Halga Gast waes gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Haelend Petrum culfran bearn, fordhan dhe he waes afylled mid bilewitnysse and gife dhaes Halgan Gastes. He cwaedh, "Ne onwreah dhe flaesc ne blod thisne geleafan, ac min Faeder sedhe on heofenum is." Flaesc and blod is gecweden, his flaesclice maeidh. Naefde he thaet andgit dhurh maeglice lare, ac se Heofenlica Faeder, dhurh dhone Halgan Gast, dhisne geleafan on Petres heortan forgeaf.

Drihten cwaedh to Petre, "Thu eart staenen." For dhaere strencdhe his geleafan, and for anraednysse his andetnysse he underfencg dhone naman, fordhan dhe he gedheodde hine sylfne mid faestum mode to Criste, sedhe is 'st['a]n' gecweden fram dham apostole Paule. "And ic timbrige mine cyrcan uppon dhisum stane:" thaet is, ofer dhone geleafan dhe dhu andetst. Eal Godes geladhung is ofer dham stane gebytlod, thaet is ofer Criste; fordhan dhe he is se grundweall ealra dhaera getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to anre geladhunge, and seo is mid gecorenum mannum getimbrod, na mid deadum stanum; and eal seo bytlung dhaera liflicra stana is ofer Criste gelogod; fordhan dhe we beodh, thurh dhone geleafan, his lima getealde, and h['e] ure ealra heafod. Se dhe ne bytladh of dham grundwealle, his weorc hryst to micclum lyre.

Se Haelend cwaedh, "Ne magon helle gatu naht togeanes minre cyrcan." Leahtras and dwollic l['a]r sindon helle gatu, fordhan dhe h['i] laedadh thone synfullan swilce dhurh geat into helle wite. Manega sind dha gatu, ac heora nan ne maeg ongean dha halgan geladhunge, dhe is getimbrod uppon dham faestan stane, Criste; fordhan dhe se gelyfeda, thurh Cristes gescyldnysse, aetwint dham frecednyssum dhaera deoflicra costnunga.

He cwaedh, "Ic dhe betaece heofonan rices caege." Nis seo caeig gylden, ne sylfren, ne of nanum antimbre gesmidhod, ac is se anweald the him Crist forgeaf, thaet nan man ne cymdh {370} into Godes rice, buton se halga Petrus him geopenige thaet infaer. "And swa hwaet swa dhu bintst ofer eordhan, thaet bidh gebunden on heofonum; and swa hwaet swa dhu unbintst ofer eordhan, thaet bidh unbunden on heofenan." Thisne anweald he forgeaf nu Petre, and eac sydhdhan, ['ae]r his upstige, eallum his apostolum, dhadha he him on-ableow, dhus cwaedhende, "Onfodh Haligne Gast: dhaera manna synna the ge forgyfadh, beodh forgyfene; and dham dhe ge forgifenysse ofunnon, him bidh oftogen seo forgyfenys."

Nelladh dha apostoli naenne rihtwisne mid heora mansumunge gebindan, ne eac dhone m['a]nfullan miltsigende unbindan, butan he mid sodhre d['ae]dbote gecyrre to lifes wege. Thone ylcan andweald haefdh se Aelmihtiga getidhod biscopum and halgum maesse-preostum, gif h['i] hit aefter dhaere godspellican gesetnysse carfullice healdadh. Ac fordhi is seo caeig Petre sinderlice betaeht, thaet eal dheodscipe gleawlice tocn['a]we, thaet swa hw['a] swa odhscyt fram annysse dhaes geleafan dhe Petrus dha andette Criste, thaet him ne bidh getidhod nadhor ne synna forgyfenys ne infaer thaes heofenlican rices.

DE PASSIONE APOSTOLORUM PETRI ET PAULI.

We wylladh aefter dhisum godspelle eow gereccan dhaera apostola drohtnunga and geendunge, mid scortre race; fordhan dhe heora dhrowung is gehwaer on Engliscum gereorde fullice geendebyrd.

Aefter Drihtnes upstige waes Petrus bodigende geleafan dham leodscipum dhe sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Sydhdhan, ymbe tyn geara fyrst, h['e] gewende to Romebyrig, bodigende godspel; and on dhaere byrig h['e] gesette his biscop-setl, and dhaer gesaet fif and twentig geara, laerende dha Romaniscan ceastregewaran Godes maerdha, mid micclum tacnum. His widherwinna waes on eallum his faerelde sum dr['y], se waes Simon geh['a]ten. Thes dr['y] waes mid {372} dham awyrgedum gaste to dham swydhe afylled, thaet he cwaedh thaet he waere Crist, Godes Sunu, and mid his drycraefte dhaes folces geleafan amyrde.

Tha gel['a]mp hit thaet man ferede anre wuduwan suna l['i]c dhaer Petrus bodigende waes. He dha cwaedh to dham folce and to dham dr['y], "Geneal['ae]cadh dhaere baere, and gelyfadh thaet dhaes bodung sodh sy, dhe dhone deadan to life araerdh." Hwaet dha Simon weardh gebyld thurh deofles gast, and cwaedh, "Swa hradhe swa ic thone deadan ar['ae]re, acwelladh minne widherwinnan Petrum." Thaet folc him andwyrde, "Cucenne we hine forbaernadh." Simon dha mid deofles craefte dyde thaet dhaes deadan l['i]c styrigende waes. Tha wende thaet folc thaet he geedcucod waere. Petrus dha ofer eall clypode, "Gif he geedcucod sy, sprece to ['u]s, and astande; onbyrige metes, and ham gecyrre." Thaet folc dha hrymde hl['u]ddre stemne, "Gif Simon dhis ne dedh, h['e] sceal thaet wite dholian dhe h['e] dhe gemynte." Simon to dhisum wordum hine gebealh and fleonde waes, ac thaet folc mid orm['ae]tum edwite hine gehaefte.

Se Godes apostol dha genealaehte dham lice mid adhenedum earmum, dhus biddende, "Dhu, leofa Drihten, dhe ['u]s sendest to bodigenne dhinne geleafan, and ['u]s behete thaet we mihton, dhurh dhinne naman, deoflu todraefan, and untrume gehaelan, and dha deadan araeran, ar['ae]r nu dhisne cnapan, thaet dhis folc oncn['a]we thaet nan God nys buton dhu ana, mid dhinum Faeder, and dham Halgan Gaste." Aefter dhisum gebede ar['a]s se deada, and geb['i]gedum cneowum to Petre cwaedh, "Ic geseah Haelend Crist, and h['e] sende his englas fordh for dhinre bene, thaet h['i] me to life gelaeddon." Thaet folc dha mid anre stemne clypigende cwaedh, "An God is dhe Petrus bodadh:" and woldon forb['ae]rnan dhone dr['y], ac Petrus him forwyrnde; cwaedh, thaet se Haelend him taehte dhone regol, thaet h['i] sceoldon yfel mid g['o]de forgyldan.

Simon, dhadha he dham folce aetwunden waes, get['i]gde aenne orm['ae]tne rydhdhan innan dham geate thaer Petrus inn haefde, thaet {374} he f['ae]rlice hine ab['i]tan sceolde. Hwaet dha Petrus c['o]m, and dhone rydhdhan unt['i]gde mid dhisum bebode, "Yrn, and sege Simone, thaet he leng mid his drycraefte Godes folc ne bepaece, dhe h['e] mid his agenum blode gebohte." And h['e] sona getengde widh thaes dr['y]s, and hine on fleame gebrohte. Petrus weardh aefterweard thus cwedhende, "On Godes naman ic dhe bebeode, thaet dhu naenne todh on his lice ne gefaestnige." Se hund, dhadha h['e] ne moste his lichaman derian, totaer his haeteru sticmaelum of his baece, and hine dr['a]f geond dha weallas, dheotende swa swa wulf, on dhaes folces gesihdhe. He dha aetbaerst dham hunde, and to l['a]ngum fyrste sidhdhan, for dhaere sceame, naes gesewen on Romana-byrig.

Sydhdhan eft on fyrste he begeat sumne dhe hine bespraec to dham casere Nerone, and gel['a]mp dha thaet se awyrgeda ehtere thone deofles dhen his freondscipum gedheodde. Mid dham dhe hit dhus ged['o]n waes, dha aeteowde Crist hine sylfne Petre on gastlicere gesihdhe, and mid dhyssere tihtinge hine gehyrte, "Se dr['y] Simon and se waelhreowa Nero sind mid deofles gaste afyllede, and syrwiadh ongean dhe; ac ne beo dhu afyrht; ic beo mid the, and ic sende minne dheowan Paulum dhe to frofre, se staepdh to merigen into Romana-byrig, and g['y]t mid gastlicum gecampe winnadh ongean dhone dr['y], and hine awurpadh into helle grunde: and g['y]t sidhdhan samod to minum rice becumadh mid sige martyrdomes."

Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum reuersus est. This gel['a]mp swa sodhlice. On dhone odherne daeg com Paulus into dhaere byrig, and heora aegdher odherne mid micelre blisse underfeng, and waeron togaedere bodigende binnan dhaere byrig seofon mondhas tham folce lifes weig. Beah dha ungerim folces to cristendome thurh Petres lare; and eac dhaes caseres gebedda Libia, and his heah-gerefan w['i]f Agrippina wurdon swa gelyfede thaet h['i] forbugon heora wera neawiste. Thurh Paules bodunge gelyfdon dhaes caseres dhegnas and {376} h['i]redcnihtas, and aefter heora fulluhte noldon gecyrran to his h['i]rede.

Simon se dr['y] worhte dha aerene naeddran, styrigende swylce heo cucu waere; and dyde thaet dha anlicnyssa dhaera haedhenra hlihhende waeron and styrigende; and he sylf weardh faerlice upp on dhaere lyfte gesewen. Thaer-to-geanes gehaelde Petrus blinde, and healte, and deofol-seoce, and dha deadan araerde, and cwaedh to dham folce thaet h['i] sceoldon forfleon thaes deofles dr['y]craeft, dhylaes dhe h['i] mid his lotwrencum bepaehte wurdon. Tha weardh dhis dham casere gecydd, and he het dhone dr['y] him to gefeccan, and eac dha apostolas. Simon braed his hiw aetforan dham casere, swa thaet he weardh faerlice gedhuht cnapa, and eft h['a]rwenge; hw['i]ltidum on wimmannes hade, and eft dhaerrihte on cnihthade.

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.

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: {383} 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 {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.

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