Dixit Simon Petrus ad Jesum: et reliqua.
"He forsook all worldly things, and followed Jesus only," as this gospel
says, which ye now at this service have heard.
"At that time Peter the apostle said to Jesus, Behold we have left all
worldly things, and follow thee only: what wilt thou do for us in reward
thereof?" etc.
Great trust revolved in the heart of Peter: he alone spake {395} for the
whole company, "We have forsaken all things." What did Peter forsake? He
was a fisher, and by that craft provided for himself, and yet he spake with
great boldness, "We have forsaken all things." But he and his brothers
forsook much, when they forsook the will to possess. Though any one forsake
great possessions, and forsake not avarice, he forsakes not all things.
Peter forsook little things, scrip and net, but he forsook all things,
when, for love of 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 {397} on their
judgement-seats, and will judge the twelve tribes of the people of Israel.
This twelvefold number has great signification. If the twelve tribes only
will be judged at the great doom, what then will the thirteenth tribe,
Levi, do? What will do all the nations of the world? Thinkest thou that
they will be sundered from the doom? But this twelvefold number is set for
all mankind of all the orb, for the perfectness of its signification. There
are twelve hours in the day, and twelve months in the year; there are
twelve patriarchs, twelve prophets, twelve apostles; and this number has a
greater import than the unlearned may understand. By this twelvefold number
therefore the orb of the whole earth is now signified.
The apostles and all the chosen who imitated them will be judges on the
great day with Christ. There will be four 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, {399} for my name,
father or mother, brothers or sisters, wife or children, land or dwellings,
shall be requited an hundredfold, and he shall have, in addition thereunto,
everlasting life." An hundredfold number is perfect, and he who forsakes
perishable things for the name of 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. {401} He who in monastic life is ill-inclined, and yearns for the
things which he had not in worldly life nor could obtain, without doubt to
him approximates the leper Gehazi, the prophet's servant, and that which he
suffered in body, this suffers in his soul. The servant followed the great
prophet Elisha: then there came to him a rich man of the nation which is
called Syria, his name was Naaman, and he was leprous. He came then to
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.
* * * * *
{402} DOMINICA XI. POST PENTECOSTEN.
Cum adpropinquaret Iesus Hierusalem: et reliqua.
"On sumere tide waes se Haelend farende to Hierusalem: dhadha he
genealaehte thaere ceastre and h['e] h['i] geseah, dha weop h['e] ofer
h['i]:" et reliqua.
Gregorius se trahtnere cwaedh, thaet se Haelend beweope dhaere ceastre
toworpennysse, dhe gelamp aefter his dhrowunge, for dhaere wrace heora
m['a]ndaeda, thaet h['i] dhone heofenlican Aedheling m['a]nfullice acwellan
woldon. He spraec mid woplicre stemne, na to dham weorc-st['a]num, odhdhe
to dhaere getimbrunge, ac spraec to dham ceastergewarum, tha h['e] mid
faederlicere lufe besargode, fordhan dhe h['e] wiste heora forwyrd
hraedlice toweard. Feowertig geara fyrst Godes mildheortnys forl['e]t dham
waelhreowum ceastergewarum to behreowsunge heora m['a]ndaeda, ac h['i] ne
gymdon nanre daedbote, ac maran m['a]ndaeda gefremedon, swa thaet h['i]
oftorfodon mid stanum dhone forman Godes cydhere Stephanum, and Iacobum,
Iohannes brodher, beheafdodon. Eac dhone rihtwisan Iacobum h['i] ascufon of
dham temple, and acwealdon, and ehtnysse on dha odhre apostolas setton. Seo
Godes geladhung, the on dhaere byrig, aefter Cristes dhrowunge, under tham
rihtwisan Iacobe drohtnigende waes, ferde eal samod of dhaere byrig to anre
w['i]c widh dha ['e]['a] Iordanen; fordhan dhe him com to Godes h['ae]s,
thaet hi sceoldon fram dhaere m['a]nfullan stowe faran, aerdham dhe seo
wracu come. God dha oncneow thaet dha Iudeiscan nanre d['ae]dbote ne
gymdon, ac m['a] and m['a] heora m['a]ndaeda geyhton: sende him dha to
Romanisc folc, and h['i] ealle fordyde.
Uespasianus hatte se casere, dhe on dham dagum geweold ealles middangeardes
cynedomes. S['e] asende his sunu Titum to oferwinnenne dha earman
Iudeiscan. Tha gel['a]mp hit swa thaet h['i] waeron gesamnode binnan dhaere
byrig Hierusalem, six hund dhusend manna, swylce on anum cwearterne
beclysede; and h['i] wurdon dha utan ymbsette mid Romaniscum here swa lange
thaet dhaer fela dhusenda mid hungre wurdon acwealde; and for dhaere menigu
man ne mihte h['i] bebyrigan, ac awurpon {404} dha l['i]c ofer dhone weall.
Sume dheah for maeiglicre sibbe h['i] bebyrigan woldon, ac h['i] hraedlice
for maegenleaste swulton. Gif hwa hwaet lytles aeniges bigwistes him sylfum
gearcode, him scuton sona to reaferas, and dhone mete him of dham mudhe
abrudon. Sume h['i] cuwon heora gesc['y], sume heora haetera, sume streaw,
for dhaere micclan angsumnysse dhaes hatan hungres. Hit nis na gedafenlic
thaet we on dhisum halgan godspelle ealle dha sceamlican yrmdhu gereccan
the gelumpon dham ymbsettum Iudeiscum, aerdhan dhe hi on hand g['a]n
woldon. Weardh dha se maesta dael dhaera arleasra mid tham bysmerlicum
hungre adyd, and tha lafe dhaes hungres ofsloh se Romanisca here, and dha
burh grundlunga towurpon, swa thaet dhaer ne bel['a]f st['a]n ofer
st['a]ne, swa swa se Haelend ['ae]r mid wope gew['i]tegode. Thaera cnapena
dhe binnan syxtyne geara ylde waeron, hund-nigontig dhusenda h['i] tosendon
to gehwylcum leodscipum to dheowte, and on dham earde ne bel['a]f nan dhing
dhaes awyrgedan cynnes. Seo burh weardh sydhdhan on odhre st['o]we
getimbrod, and mid dham Sarasceniscum gesett.
Se Haelend geswutelode for hwilcum intingan dheos tostencednys thaere byrig
gelumpe, dhadha h['e] cwaedh, "Fordhan the dhu ne oncneowe dhone timan
dhinre geneosunge." He geneosode dha buruhware dhurh his menniscnysse, ac
h['i] naeron his gemyndige, nadhor ne dhurh lufe ne thurh ege. Be dhaere
gymeleaste spraec se witega mid ceorigendre stemne, dhus cwedhende, "Storc
and swalewe heoldon dhone timan heora to-cymes, and this folc ne oncneow
Godes d['o]m." Drihten cwaedh to dhaere byrig, "Gif thu wistest hwaet the
toweard is, thonne weope dhu mid me. Witodlice on dhisum daege thu wunast
on sibbe, ac dha toweardan wraca sind nu bediglode fram dhinum eagum." Seo
buruhwaru waes wunigende on woruldlicere sibbe, thatha heo orsorhlice waes
underdheodd flaesclicum lustum, and hwonlice h['o]gode ymbe dha toweardan
yrmdha, dhe hyre dha-gyt bediglode waeron. Gif heo dhaere yrmdhe forewittig
waere, ne mihte heo mid orsorgum mode dhaere gesundfulnysse andweardes
lifes brucan.
{406} Drihten adraefde of dham temple dha c['y]pmen, thus cwedhende, "Hit
is awriten, thaet min h['u]s is gebed-h['u]s, and ge hit habbadh gedon
sceadhum to screafe." Thaet tempel waes Gode gehalgod, to his dhenungum and
lofsangum, and to gebedum dham geleaffullum; ac dha gytsigendan
ealdor-biscopas gedhafedon thaet dhaer cyping binnan gehaefd waere.
Drihten, dhadha he thaet unriht geseah, he worhte ['a]ne swipe of r['a]pum,
and h['i] ealle mid gebeate ['u]t-ascynde. Theos todraefednys getacnode dha
toweardan toworpennysse dhurh thone Romaniscan here, and se hryre gel['a]mp
swydhost thurh gyltas dhaera ealdor-biscopa dhe, binnan dham temple
wunigende, mid gehywedre halignysse thaes folces l['a]c underfengon, and
dhaera manna ehton dhe butan lace thaet tempel gesohton. Hwaet waes thaet
tempel buton swylce sceadhena scraef, thatha dha ealdor-biscopas mid
swylcere gytsunge gefyllede waeron, and dha leaslican ceapas binnan dham
Godes huse gedhafedon? Hit is on odhrum godspelle awriten, thaet dhaer
saeton myneteras, and dhaer waeron gecype hrydheru, and sc['e]p, and
culfran. On dham dagum, aefter gesetnysse dhaere ealdan ['ae], man offrode
hrydheru, and sc['e]p, and culfran, for getacnunge Cristes dhrowunge: dha
tihte seo gitsung tha sacerdas thaet man dhillic orf thaer to ceape haefde,
gif hw['a] feorran come, and wolde his l['a]c Gode offrian, dhaet h['e] on
gehendnysse to bicgenne gearu haefde. Drihten dha adraefde dhillice cypan
of dham halgan temple, fordhan dhe hit naes to nanum ceape araered, ac to
gebedum.
"Him dha to genealaehton blinde and healte, and he hi gehaelde, and waes
laerende thaet folc daeghwomlice binnan dham temple." Se mildheorta
Drihten, dhe laet scinan his sunnan ofer dha rihtwisan and unrihtwisan
gelice, and sent renas and eordhlice waestmas g['o]dum and yfelum, nolde
ofteon his lare tham dhwyrum Iudeiscum, fordhan dhe manega waeron g['o]de
betwux tham yfelan, the mid dhaere lare gebeterode waeron, theah dhe dha
thwyran hyre widhcwaedon. H['e] eac mid wundrum dha lare getrymde, thaet
dha gecorenan dhy geleaffulran waeron: and dha widhercorenan nane beladunge
nabbadh, fordhan dhe h['i] ne {408} dhurh godcunde tacna, ne thurh
l['i]flice lare, tham sodhfaestan Haelende gelyfan noldon. Nu cwydh se
eadiga Gregorius, thaet heora toworpennys haefdh sume gelicnysse to
gehwilcum thwyrlicum mannum, the blissiadh on yfel-daedum, and on dham
wyrstan dhingum faegniadh. Swilcera manna besargadh se mildheorta Drihten
daeghwomlice, sedhe dha tha losigendlican buruhware mid tearon bem['ae]nde.
Ac gif h['i] oncneowon dha genidherunge the him onsihdh, h['i] mihton h['i]
sylfe mid sarigendre stemne heofian.
Sodhlice dhaere losigendlican sawle belimpdh thes aefterfiligenda cwyde,
"On dhysum daege thu wunast on sibbe, ac seo towearde wracu is nu bediglod
fram dhinum eagum." Witodlice seo dhwyre sawul is on sibbe wunigende on
hire daege, thonne heo on gewitendlicere tide blissadh, and mid wurdhmyntum
bidh up-ahafen, and on hwilwendlicum bricum bidh ungefoh, and on
flaesclicum lustum bidh tolysed, and mid nanre fyrhte thaes toweardan wites
ne bidh geegsod, ac bedygeladh hire sylfre dha aefterfiligendan yrmdha;
fordhan gif heo embe dha smeadh, thonne bidh seo woruldlice bliss mid
thaere smeagunge gedrefed. Heo haefdh dhonne sibbe on hire daege, dhonne
heo nele dha andweardan myrhdhe gew['ae]can mid n['a]nre care thaere
toweardan ungesaeldhe, ac gaedh mid beclysedum eagum to dham witnigendlicum
fyre. Seo sawul dhe on dhas wisan nu drohtnadh, heo is to geswencenne
dhonne dha rihtwisan blissiadh; and ealle dha ateorigendlican dhing, the
heo nu to sibbe and blisse taladh, beodh hire dhonne to byternysse and to
ceaste awende; fordhan dhe heo micele sace widh h['i] sylfe haefdh, hw['i]
heo dha genidherunge, dhe heo dhonne dholadh, nolde aer on life mid aenigre
carfulnysse foresceawian. Be dham is awriten, "Eadig bidh se man the symle
bidh forhtigende; and sodhlice se heardmoda befyldh on yfel." Eft on odhre
stowe mynegadh thaet halige gewrit, "On eallum dhinum weorcum beo dhu
gemyndig thines endenextan daeges, and on ecnysse dhu ne syngast."
Seo halige raeding cwydh, "Se tyma cymdh thaet dhine fynd dhe ymbsittadh
mid ymbtrymminge, and dhe on aelce healfe {410} genyrwiadh, and to eordhan
the astreccadh, and dhine bearn samod dhe on dhe sind." Thaera sawla fynd
sind dha hellican gastas the besittadh thaes mannes fordhsidh, and his
sawle, gif heo fyrenful bidh, to dhaere geferr['ae]dene heora agenre
genidherunge mid micelre angsumnysse laedan willadh. Tha deoflu aeteowiadh
thaere synfullan sawle aegdher ge hyre yfelan gedhohtas, and dha
derigendlican spraeca, and dha m['a]nfullan daeda, and h['i] mid
maenigfealdum dhreatungum geangsumiadh, thaet heo on dham fordhsidhe
oncn['a]we mid hwilcum feondum heo ymbset bidh, and dheah n['a]n ut-faer ne
gemet, hu heo dham feondlicum gastum odhfleon mage. To eordhan heo bidh
astreht dhurh hire scylda oncnawennysse, dhonne se lichama the heo on
leofode to duste bidh formolsnod. Hire bearn on deadhe hreosadh, dhonne dha
['u]nalyfedlican gedhohtas, dhe heo nu acendh, beodh on dhaere endenextan
wrace eallunga toworpene, swa swa se sealm-sceop be dham gyddigende sang,
"Nelladh ge getruwian on ealdormannum, ne on manna bearnum, on dham nis nan
h['ae]l. Heora gast gewit, and h['i] to eordhan gehwyrfadh, and on dham
daege losiadh ealle heora gedhohtas."
Sodhlice on dham godspelle fyligdh, "And h['i] ne forl['ae]tadh on dhe
st['a]n ofer st['a]ne." Thaet dhwyre mod, thonne hit geh['y]pdh yfel ofer
yfele, and thwyrnysse ofer thwyrnysse, hwaet dedh hit buton swilce hit
lecge st['a]n ofer st['a]ne? Ac dhonne seo sawul bidh to hire witnunge
gelaed, dhonne bidh eal seo getimbrung hire smeagunge toworpen; fordhan dhe
heo ne oncneow dha t['i]d hire geneosunge. On manegum gemetum geneosadh se
Aelmihtiga God manna sawla; hwiltidum mid lare, hwilon mid wundrum, hwilon
mit untrumnyssum; ac gif heo dhas geneosunga forgymeleasadh, dham feondum
heo bidh betaeht on hire geendunge, to ecere witnunge, tham dhe heo ['ae]r
on life mid healicum leahtrum gehyrsumode. Thonne beodh dha hire witneras
on dhaere hellican susle, dha dhe ['ae]r mid mislicum lustum hi to dham
leahtrum forspeonon.
Drihten eode into dham temple, and mid swipe dha cypan ut-adraefde. Tha
cypmen binnon dham temple getacnodon {412} unrihtwise l['a]reowas on Godes
geladhunge. Dhaer waeron gecype oxan, and sc['e]p, and culfran, and thaer
saeton myneteras. Oxa teoladh his hlaforde, and se lareow syldh oxan on
Godes cyrcan, gif he begaedh his hlafordes teolunga, thaet is, gif he
bodadh godspel his underdheoddum, for eordhlicum gestreonum, and na for
godcundre lufe. Mid sceapum he mangadh, gif he dysigra manna herunga cepdh
on arfaestum weorcum. Be swylcum cwaedh se Haelend, "Hi underfengon edlean
heora weorca;" thaet is se hlisa idelre herunge, dhe him gecweme waes.
Se l['a]reow bidh culfran cypa, the nele dha gife, dhe him God forgeaf
butan his geearnungum, odhrum mannum butan sceattum nytte d['o]n; swa swa
Crist sylf taehte, "Butan ceape ge underfengon dha gife, sylladh h['i]
odhrum butan ceape." Se dhe mid gehywedre halignysse him sylfum teoladh on
Godes geladhunge, and nateshw['o]n ne caradh ymbe Cristes teolunge, se bidh
untwylice mynet-cypa getalod. Ac se Haelend todraefdh swylce cypan of his
huse, dhonne h['e] mid genidherunge fram geferraedene his gecorenra h['i]
totwaemdh.
"Min h['u]s is gebed-h['u]s, and ge hit habbadh ged['o]n sceadhum to
scraefe." Hit get['i]madh forwel oft thaet dha dhwyran becumadh to micclum
h['a]de on Godes geladhunge, and h['i] dhonne gastlice ofsleadh mid heora
yfelnysse heora underdheoddan, dha dhe h['i] sceoldon mid heora benum
gel['i]ffaestan. Hwaet sind dhyllice buton sceadhan? Anes gehwilces
geleaffulles mannes m['o]d is Godes h['u]s, swa swa se apostol cwaedh,
"Godes tempel is halig, thaet ge sind." Ac thaet m['o]d ne bidh na
gebed-h['u]s, ac sceadhena scraef, gif hit forlysdh unscaedhdhignysse and
bilewitnysse sodhre halignysse, and mid dhwyrlicum gedhohtum h['o]gadh
odhrum dara.
"And he waes taecende daeghwomlice binnan dham temple." Crist laerde dha
thaet folc on his andweardnysse, and he laerdh nu daeghwomlice geleaffulra
manna m['o]d mid godcundre l['a]re smeadhancellice, thaet h['i] yfel
forbugon and g['o]d gefremman. Ne bidh na fulfremedlic tham gelyfedan thaet
h['e] yfeles geswice, buton h['e] g['o]d gefremme. Se eadiga Gregorius
cwaedh, "Mine gebrodhru, ic wolde eow ane lytle race gereccan, seo maeig
dhearle eower m['o]d getimbrian, gif ge mid gymene h['i] gehyran {414}
wylladh. Sum aedhelboren mann waes on dhaere scire Ualeria, se waes
geh['a]ten Crisaurius, se waes swa micclum mid leahtrum afylled swa micclum
swa h['e] waes mid eordhlicum welum gewelgod. He waes todhunden on
modignysse, and his flaesclicum lustum underdheod, and mid ungefohre
gytsunge ontend. Ac dhadha God gemynte his yfelnysse to geendigenne, dha
weardh h['e] geuntrumod, and to fordhsidhe gebroht. Tha on dhaere ylcan
tide the h['e] geendian sceolde, dha beseah h['e] up, and stodon him abutan
swearte gastas, and mid micclum dhreate him onsigon, thaet h['i] his sawle
on dham fordhsidhe mid him to hellicum clysungum gegripon. He ong['a]nn dha
bifian and bl['a]cian, and ungefohlice swaetan, and mid micclum hreame
fyrstes biddan, and his sunu Maximus, dhone ic geseah munuc sydhdhan, mid
gedrefedre stemne clypode, and cwaedh, Min cild, Maxime, gehelp min; onfoh
me on dhinum geleafan: naes ic dhe derigende on aenigum dhingum. Se sunu
dha Maximus mid micclum heofe gedrefed, him to c['o]m. H['e] wand tha swa
swa wurm; ne mihte gedholian tha egeslican gesihdhe dhaera awyrgedra gasta.
H['e] wende hine to wage, dhaer hi him aetwaeron; he wende eft ongean,
thaer h['e] h['i] funde. Thadha h['e] swa swidhe geancsumod his sylfes
['o]rwene waes, dha hrymde h['e] mid micelre stemne, and dhus cwaedh,
Laetadh me fyrst odh to merigen, huru-dhinga fyrst odh to merigen: ac mid
dhisum hreame dha blacan fynd tugon dha sawle of dham lichaman, and aw['e]g
gelaeddon." Be dham is swutol, thaet seo gesihdh him weardh aeteowod for
odhra manna beterunge, na for his agenre. La hwaet fremode him, dheah dhe
h['e] on fordhsidhe tha sweartan gastas gesawe, dhonne he ne moste thaes
fyrstes habban dhe he gewilnode? Ac uton we beon carfulle, thaet ure tima
mid ydelnysse ['u]s ne losige, and we dhonne to wel-daedum gecyrran willan,
dhonne us se deadh to fordhsidhe gedhreatadh.
Thu, Aelmihtiga Drihten, gemiltsa us synfullum, and urne fordhsidh swa
gefada, thaet we, gebettum synnum, aefter dhisum frecenfullum life, dhinum
halgum geferlaehte beon moton. Sy dhe l['o]f and wuldor on ealra worulda
woruld. Amen.
{403} THE ELEVENTH SUNDAY AFTER PENTECOST.
Cum adpropinquaret Jesus Hierusalem: et reliqua.
"On a time Jesus was going to Jerusalem: when he came near to the city and
saw it, he wept over it," etc.
Gregory the expounder said, that Jesus bewailed the overthrow of the city,
which happened after his passion, in vengeance of their crimes, because
they would sinfully slay the heavenly Prince. He spake with weeping voice,
not to the work-stones, nor to the building, but spake to the inhabitants,
whom he bewailed with fatherly love, because he knew that their destruction
was speedily to take place. A space of forty years the mercy of God left
the cruel inhabitants for repentance of their crimes, but they cared for no
penitence, but perpetrated greater crimes, so that they slew with stones
Stephen, the first martyr of God, and beheaded James, the brother of John.
The righteous James also they thrust from the temple, and slew, and raised
persecution against the other apostles. The congregation of God which,
after Christ's passion, was continuing in the city under the righteous
James, went all together from the city to a village on the river Jordan;
for God's command had come to them, that they should go from the wicked
place, ere the vengeance came. God knew then that the Jews cared for no
penitence, but more and more increased their crimes: he therefore sent to
them the Roman people, and they ruined them all.
Vespasian the emperor was called, who in those days ruled the kingdom of
the whole world. He sent his son Titus to conquer the miserable Jews. It
then so happened that they were assembled within the city of Jerusalem, six
hundred thousand men, enclosed as it were in a prison; and they were
surrounded without by the Roman army so long that many thousands were
killed by hunger; and they could not bury them by reason of the number, but
cast the corpses over the {405} wall. Some, however, would bury them for
the sake of kinship, but they soon died from weakness. If any one had
provided any little sustenance for himself, robbers would suddenly rush on
him, and pull the meat from his mouth. Some chewed their shoes, some their
garments, some straw, for the great anguish of hot hunger. It is not
fitting that we, in this holy gospel, recount all the shameful miseries
which befell the besieged Jews before they would yield. The greater part of
the wicked ones was then destroyed by the ignominious famine, and the Roman
host slew the leavings of the famine, and razed the city to the ground, so
that there remained not stone over stone, as Jesus had erewhile with
weeping prophesied. Of boys who were within sixteen years of age, they sent
ninety thousand to all nations in slavery, and in the country there
remained nothing of the accursed race. The city was afterwards built in
another place, and peopled with Saracens.
Jesus showed for what cause this dispersion of the city happened, when he
said, "Because thou knewest not the time of thy visitation." He visited the
inhabitants in his humanity, but they were not mindful of him, neither by
love nor by fear. Of that heedlessness the prophet spake with lamenting
voice, thus saying, "The stork and the swallow keep the time of their
coming, and this people knew not the doom of God." The Lord said to the
city, "If thou knewest what is to befall thee, then wouldst thou weep with
me. Verily on this day thou dwellest in peace, for the vengeances to come
are now hidden from thine eyes." The inhabitants were dwelling in worldly
peace, while they were heedlessly subservient to fleshly lusts, and little
thought of the miseries to come, which were yet hidden from them. If they
had been foreknowing of that misery, they could not with heedless mind have
enjoyed the prosperity of the present life.
{407} The Lord drove the chapmen from the temple, thus saying, "It is
written, that my house is a house of prayer, and ye have made it a den for
thieves." The temple was hallowed to God, for his services, and songs of
praise, and prayers of the faithful; but the covetous high-priests allowed
chapping to be held therein. The Lord, when he saw that wickedness, made a
scourge of ropes, and with beating hurried them all out. This dispersion
betokened the future destruction by the Roman army, and the ruin happened
chiefly through the sins of the high-priests, who, dwelling within the
temple, with pretended holiness received the people's offerings, and
persecuted those men who sought the temple without offerings. What was that
temple but, as it were, a den of thieves, when the chief priests were
filled with such covetousness, and allowed false bargains within the house
of God? It is written in another gospel, that there sat moneyers, and there
were oxen for sale, and sheep, and doves. In those days, according to the
institute of the old law, they offered oxen, and sheep, and doves, in token
of Christ's passion: then covetousness stimulated the priests to have such
animals there for sale, that, if any one came from afar, and would offer
his gift to God, he might have it ready at hand to buy. The Lord then drove
such chapmen from the holy temple, because it was not raised for any
trading, but for prayers.
"Then the blind and the halt drew near unto him, and he healed them, and
was teaching the folk daily within the temple." The merciful Lord, who lets
his sun shine over the righteous and unrighteous alike, and sends rains and
earthly fruits to the good and evil, would not withdraw his instruction
from the perverse Jews, because many were good among the evil, who were
bettered by that instruction, although the perverse opposed it. He also
confirmed his instruction by miracles, that the chosen might be the more
believing: and the rejected shall have no excuse, because they neither by
divine {409} signs, nor by vital lore, would believe in the true Saviour.
Now the blessed Gregory says, that their desolation has some likeness to
all perverse men, who exult in evil deeds, and rejoice in the worst things.
Such men the merciful Lord bewails daily, who then the perishing townsfolk
with tears bemoaned. But if they knew the condemnation that hangs over
them, they would themselves lament with sorrowing voice.
Verily this following sentence applies to the perishing soul, "On this day
thou dwellest in peace, for the vengeance to come is now hidden from thine
eyes." The perverse soul is indeed dwelling in peace in its day, when in
transient time it rejoices, and is exalted with dignities, and in temporary
enjoyments is immoderate, and is dissolved in fleshly lusts, and is awed by
no fear of future punishment, but hides from itself the miseries following
after; because if it reflect on them, then will worldly bliss be troubled
by that reflection. It has then peace in its day, when it will not afflict
the present mirth with any care for the future unhappiness, but goes with
closed eyes to the penal fire. The soul which in this wise now lives, shall
be afflicted when the righteous rejoice; and all the perishable things,
which it now accounts as peace and bliss, shall then be turned for it to
bitterness and strife; for it will have great contention with itself, why
it would not before in life with any carefulness foresee the condemnation
which it then is suffering. Concerning which it is written, "Blessed is the
man who is ever fearing; and verily the hardened shall fall into evil."
Again in another place holy writ admonishes, "In all thy works be thou
mindful of thy last day, and in eternity thou wilt not sin."
The holy lesson says, "The time cometh that thy foes shall encompass thee
with a leaguer, and shall straiten thee on {411} every side, and shall
prostrate thee to earth, together with thy children which are in thee." The
foes of the soul are the hellish spirits which beset a man's departure, and
with great tribulation will lead his soul, if it be sinful, to the
fellowship of their own damnation. The devils show to the sinful soul its
evil thoughts, and pernicious speeches, and wicked deeds, and with manifold
reproaches afflict it, that on its departure it may know by what foes it is
beset, and yet find no outlet whereby it may flee from the hostile spirits.
To earth it shall be prostrated by a knowledge of its sins, when the body
in which it lived shall be rotted to dust. Its children shall fall in
death, when the unallowed thoughts, which it now gives birth to, shall, in
the last vengeance, be wholly rendered vain, as the psalmist melodiously
sang, "Trust not in princes, nor in the children of men, in whom there is
no health. Their spirit departs, and they return to earth, and in that day
all their thoughts perish."
Verily in the gospel it follows, "And they shall not leave in thee stone
over stone." The perverse mind, when it heaps evil over evil, and
perversity over perversity, what does it, but as though it lay stone over
stone? But when the soul shall be led to its punishment, then will all the
structure of its cogitation be overthrown; for it knew not the time of its
visitation. In many ways the Almighty God visits the souls of men;
sometimes with instruction, sometimes with miracles, sometimes with
diseases; but if it neglect these visitations, it will be at its end
delivered for eternal punishment to fiends, whom it had previously with
deadly sins obeyed in life. Then shall those be its tormentors in
hell-torment, who had before allured it by divers pleasures to those sins.
The Lord went into the temple, and with a scourge drove out the chapmen.
The chapmen within the temple betokened {413} unrighteous teachers in God's
church. There were for sale oxen, and sheep, and doves, and there sat
moneyers. The ox toils for his lord, and the teacher sells oxen in God's
church, if he perform his Lord's tillage, that is, if he preach the gospel
to those under his care, for earthly gains, and not for godly love. With
sheep he traffics, if he seek after the praises of foolish men in pious
works. Of such Jesus said, "They have received the reward of their works;"
that is the fame of idle praise, which was pleasing to them.
The teacher is a chapman of doves, who will not without money give for use
of other men, the gift which God, without his deserts, has given to him; as
Christ himself taught, "Without price ye have received the gift, give it to
others without price." He who with assumed holiness toils for himself in
God's church, and cares nothing for Christ's tillage, will undoubtedly be
accounted a money-chapman. But Jesus will drive such chapmen from his
house, when, with condemnation, he shall separate them from the fellowship
of his chosen.
"My house is a prayer-house, and ye have made it a den for thieves." It
happens too often that the perverse come to great dignity in God's church,
and they then, with their evilness, spiritually slay those placed under
their care, whom they ought with their prayers to quicken. What are such
but thieves? The mind of every believing man is a house of God, as the
apostle said, "The temple of God is holy, which ye are." But the mind will
be no prayer-house, but a den of thieves, if it lose the innocence and
meekness of true holiness, and with perverse thoughts meditate harm to
others.
"And he was teaching daily within the temple." Christ then taught the
people in his presence, and he now daily teaches the minds of believing men
with godly lore, by meditation, to eschew evil and perform good. It is not
perfect for the believing man to cease from evil, unless he performs good.
The blessed Gregory said, "My brothers, I would relate to you a little
narrative, which may greatly edify your minds, if ye with heedfulness will
hear it. There was a {415} certain nobleman in the province of Valeria, who
was called Chrysaurius, who was as much filled with sins as he was enriched
with earthly riches. He was inflated with pride, and a slave to his fleshly
lusts, and inflamed with excessive covetousness. But when God designed to
put an end to his wickedness, he became sick, and brought to departure
hence. Then at the very time that he should die, he looked up, and there
stood about him swart spirits, and in a great company descended on him,
that they might snatch his soul, on its departure, with them to the
barriers of hell. He began then to tremble and grow pale, and incredibly to
sweat, and with great cry to pray for a respite, and with troubled voice
called his son Maximus, whom I afterwards saw as a monk, and said, My
child, Maximus, help me; receive me in thy faith: I have not in any way
been hurtful to thee. The son Maximus then, troubled with great sorrowing,
came to him. He was then turning like a worm; he could not endure the
dreadful sight of the accursed spirits. He turned himself to the wall,
there they were present to him; he turned back again, there he found them.
When he, so greatly afflicted, was hopeless of himself, he cried with a
loud voice, and thus said, Grant me a respite till to-morrow, at least a
respite till to-morrow: and with this cry the black fiends drew the soul
from the body, and led it away." From this it is manifest, that the vision
was shown to him for the bettering of other men, not for his own. Alas,
what did it profit him, though, on his departure, he saw the swart spirits,
when he might not have the respite which he desired? But let us be careful,
that our time escape not from us in vanity, and we turn to good deeds, when
death urges us to departure.
Thou, Almighty Lord, have mercy on us sinful, and so order our departure,
that we, having atoned for our sins, may, after this perilous life, be
associated with thy saints. To thee be praise and glory for ever and ever.
Amen.
* * * * *
{416} IIII. IDUS AUGUSTI.