Chapter VII: K=l. Jan

PASSIO BEATI STEPHANI, PROTOMARTYRIS.

We raedadh on dhaere b['e]c the is geh['a]ten Actus Apostolorum, th['ae]t dha apostolas geh['a]dodon seofon diaconas on dhaere geladhunge the of Iudeiscum folce to Cristes geleafan beah, aefter his dhrowunge, and ['ae]riste of deadhe, and upstige to heofenum. Thaera diacona waes se forma STEPHANUS, the we on dhisum daege wurdhiadh. He waes swidhe geleafful, and mid tham Halgum Gaste afylled. Tha odhre six waeron gecigede dhisum namum: Stephanus waes se fyrmesta, odher Philippus, thridda Procorus, feordha Nicanor, fifta Timotheus, sixta Parmenen, seofodha Nicolaus. Dhas seofon h['i] gecuron and gesetton on dhaera apostola gesihdhe, and hi dha mid gebedum and bletsungum to diaconum gehadode wurdon. Weox dha daeghwonlice Godes bodung, and waes gemenigfylld thaet getel cristenra manna thearle on Hierusalem. Tha weardh se eadiga Stephanus mid Godes gife, and mid micelre strencdhe afylled, and worhte forebeacena and micele t['a]cna on dham folce. Dha astodon sume dha ungeleaffullan Iudei, and woldon mid heora gedwylde thaes eadigan martyres l['a]re oferswidhan; ac hi ne mihton his wisdome widhstandan, ne dham Halgum Gaste, dhe dhurh hine spraec. Tha setton h['i] lease gewitan, dhe hine forlugon, and cwaedon, thaet h['e] t['a]llice word spraece be Moyse and be Gode. Thaet folc weardh dha micclum astyred, and tha heafod-menn, and tha Iudeiscan boceras, and gelaehton Stephanum, and tugon to heora getheahte; and dha leasan gewitan him on {46} besaedon, "Ne geswicdh dhes man to sprecenne tallice word ongean thas halgan stowe and Godes ['ae]. We gehyrdon hine secgan thaet Crist towyrpdh thas stowe, and towent dha gesetnysse dhe ['u]s Moyses taehte." Tha beheoldon dha hine dhe on tham gedheahte saeton, and gesawon his nebwlite swylce sumes engles ansyne. Dha cwaedh se ealdor-biscop to dham eadigan cydhere, "Is hit swa h['i] secgadh?" Dha wolde se halga wer Stephanus heora ungeleaffullan heortan gerihtlaecan mid heora fordhfaedera gebysnunge and gemynde, and to sodhfaestnysse wege mid ealre lufe gebigan. Begann dha him to reccenne be dham heahfaedere Abrahame, hu se heofenlica God hine geceas him to gethoftan, and him behet, thaet ealle dheoda on his ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac dhaera odhra heahfaedera gemynd, mid langsumere race, aetforan him geniwode; and hu Moyses, dhurh Godes mihte, heora foregengan ofer dha Readan Sae wundorlice gelaedde, and h['u] h['i] sidhdhan feowertig geara on westene waeron, mid heofenlicum bigleofan daeghwonlice gereordode; and hu God h['i] laedde to dham Iudeiscan earde, and dha haedhenan dheoda aetforan heora gesihdhum eallunga adwaescte; and be Dauides maerdhe, thaes maeran cyninges, and Salomones wuldre, dhe Gode thaet maere tempel araerde. Cwaedh tha aet nextan, "Ge widhstandadh tham Halgum Gaste mid stidhum swuran, and ungeleaffulre heortan; ge sind meldan and manslagan, and ge dhone rihtwisan Crist nidhfullice acwealdon; ge underfengon ['ae] on engla gesetnysse, and ge hit ne heoldon." Hwaet dha Iudeiscan tha wurdon thearle on heora heortan astyrode, and biton heora tedh him togeanes. Se halga Stephanus weardh tha afylled mid tham Halgum Gaste, and beheold widh heofonas weard, and geseah Godes wuldor, and thone Haelend standende aet his Faeder swidhran; and he cwaedh, "Efne ic geseo heofenas opene, and mannes Sunu standende aet Godes swidhran." Iudei dha, mid micelre stemne hrymende, heoldon heora earan, and anmodlice him to scuton, and hi hine gelaehton, and of dhaere byrig gelaeddon to staenenne. Tha leas-gewitan dha l['e]don heora {48} hacelan aetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon dha oftorfian mid heardum stanum dhone eadigan Stephanum; and h['e] clypode, and cwaedh, "Drihten H['ae]lend, onf['o]h minne gast." And gebigde his cneowu, mid micelre stemne clypigende, "Min Drihten, ne sete dhu dhas daeda him to synne." And h['e] mid tham worde dha gew['a]t to dhan Aelmihtigum Haelende, the he on heofenan healicne standende geseah.

Se wisa Augustinus spraec ymbe dhas raedinge, and smeade hw['i] se halga cydhere Stephanus cwaede thaet he gesawe mannes bearn standan aet Godes swydhran, and nolde cwedhan Godes bearn; thonne dhe is gethuht wurdhlicor be Criste to cwedhenne Godes Bearn dhonne mannes Bearn. Ac hit gedafenode thaet se Haelend swa geswutelod waere on heofenum, and swa gebodod on middangearde. Eall dhaera Iudeiscra teona aras thurh thaet, hw['i] Drihten Crist, sedhe aefter flaesce sodhlice is mannes Sunu, eac swilce waere gecweden Godes Sunu? fordhi gemunde swidhe gedafenlice thaet godcunde gewrit, mannes Sunu standan aet Godes swidhran to gescyndenne thaera Iudeiscra ['u]ngeleaffulnysse. Crist waes aeteowed his eadigan cydhere Stephane on heofenum, sedhe fram ungeleaffullum on middangearde acweald waes, and seo heofenlice sodhfaestnyss be dham cydde gecydhnysse, thone seo eordhlice arleasnyss huxlice taelde. Hw['a] maeg beon rihtlice gec['i]ged mannes Bearn, buton Criste anum, thonne aelc man is twegra manna bearn, buton him anum? Se eadiga Stephanus geseah Crist standan, fordhan the he waes his gefylsta on dham gastlicum gefeohte his martyrdomes. Witodlice we andettadh on urum credan, thaet Drihten sitt aet his Faeder swidhran. Setl gedafenadh d['e]man, and steall fylstendum odhdhe feohtendum. Nu andet ure geleafa Cristes setl, fordhan dhe h['e] is se sodha d['e]ma lybbendra and deadra: and se eadiga cydhere Stephanus h['i]ne geseah standende, fordhan dhe he waes his gefylsta, swa swa we ['ae]r saedon. Ealra gecorenra halgena deadh is deorwurdhe on Godes gesihdhe; ac dheah-hwaedhere is gethuht, gif aenig tod['a]l beon maeg betwux {50} martyrum, thaet se is healicost sedhe dhone martyrdom aefter Gode astealde. Witodlice Stephanus waes to diacone geh['a]dod aet dhaera apostola handum; ac h['e] h['i] forest['o]p on heofenan rice mid sigefaestum deadhe; and swa se dhe waes neodhor on endebyrdnysse, weardh fyrmest on dhrowunge; and se dhe waes leorning-cniht on h['a]de, ongann wesan l['a]reow on martyrdome. Dhone deadh sodhlice the se Haelend gemedemode for mannum throwian, dhone ageaf Stephanus fyrmest manna tham Haelende. He is gecweden protomartyr, thaet is se forma cydhere, fordhan dhe h['e] aefter Cristes dhrowunge aerest martyrd['o]m gedhrowode. Stephanus is Grecisc nama, thaet is on Leden, Coronatus, thaet we cwedhadh on Englisc, Gewuldorbeagod; fordhan dhe h['e] haefdh thone ecan wuldorbeah, swa swa his nama him forew['i]tegode. Tha leasan gewitan, dhe hine forsaedon, h['i]ne ongunnon aerest to torfienne; fordhan the Moyses ['ae] taehte, thaet swa hw['a] swa odherne to deadhe fors['ae]de, sceolde wurpan dhone forman st['a]n to dham dhe h['e] aer mid his tungan acwealde. Dha redhan Iudei wedende thone halgan st['ae]ndon: and h['e] clypode, and cwaedh, "Drihten, ne sete dhu dhas d['ae]da him to synne."

Understandadh nu, mine gebrodhra, tha micclan lufe thaes eadigan weres. On deadhe h['e] waes gesett, and dheah he baed mid sodhre lufe for his cwelleras; and betwux dhaera stana hryre, dhadha gehw['a] mihte his leofostan frynd forgytan, dha betaehte h['e] his fynd Gode, thus cwedhende, "Drihten, ne sete thu dhas daeda him to synne." Swidhor he besorgade tha heora synna thonne his agene wunda; swidhor heora arleasnysse thonne his sylfes deadh; and rihtlice swidhor, fordhan dhe heora arleasnysse fyligde se eca deadh, and thaet ece l['i]f fyligde his deadhe. Saulus heold dhaera leasra gewitena reaf, and heora mod to thaere staeninge geornlice tihte. Stephanus sodhlice gebigedum cneowum Drihten baed thaet h['e] Saulum alysde. Weardh dha Stephanes b['e]n fram Gode gehyred, and Saulus weardh alysed. Se ['a]rfaesta waes gehyred, and se arleasa weardh gerihtwisod.

On dhyssere daede is geswutelod hu micclum fremige thaere {52} sodhan lufe gebed. Witodlice naefde Godes geladhung Paulum to lareowe, gif se halga martyr Stephanus swa ne baede. Efne n['u] Paulus blissadh mid Stephane on heofenan rice; mid Stephane h['e] bricdh Cristes beorhtnysse, and mid him h['e] rixadh. Thider dhe Stephanus forest['o]p, mid Saules stanum oftorfod, dhider folgode Paulus gefultumod thurh Stephanes gebedu. Thaer nis Paulus gescynd thurh Stephanes slege, ac Stephanus gladadh on Paules gefaerraedene; fordhan the seo sodhe lufu on heora aegdhrum blissadh. Seo sodhe lufu oferwann dhaera Iudeiscra redhnysse on Stephane, and seo ylce lufu oferwreah synna micelnysse on Paule, and heo on heora aegdhrum samod geearnode heofenan rice. Eornostlice seo sodhe lufu is wylspring and ordfruma ealra godnyssa and aedhele trumnys, and se weg the l['ae]t to heofonum. Se dhe faerdh on sodhre lufe ne maeg h['e] dwelian, ne forhtian: heo gewissadh, and gescylt, and gelaet. Thurh tha sodhan lufe waes thes halga martyr swa gebyld thaet he bealdlice dhaera Iudeiscra ungeleaffulnysse dhreade, and he ['o]rsorh betwux dham greatum hagolstanum thurhwunode; and he for dham staenendum welwillende gebaed, and thaer to-eacan dha heofenlican healle cucu and gewuldorbeagod inn-ferde.

Mine gebrodhra, uton geefenlaecan be sumum daele swa miccles lareowes geleafan, and swa maeres cydheres lufe. Uton lufian ure gebrodhra on Godes geladhunge mid swilcum mode swa swa dhes cydhere tha lufode his fynd. Beodh gemyndige hwaet seo sylfe Sodhfaestnys on dham halgan godspelle beh['e]t, and hwilc wedd us gesealde. Se Haelend cwaedh, "Gif ge forgyfadh tham mannum the widh eow agyltadh, thonne forgyfdh eow eower Faeder eowere synna: gif ge dhonne nelladh forgyfan, nele eac eower Faeder eow forgifan eowere gyltas." Ge gehyradh nu, mine gebrodhra, thaet hit stent thurh Godes gyfe on urum agenum dihte hu ['u]s bidh aet Gode ged['e]med. He cwaedh, "Gif ge forgyfadh, eow bidh forgyfen." Ne bepaece n['a]n man hine sylfne: witodlice gif hwa furdhon aenne man hatadh on dhisum middangearde, swa hwaet swa he to g['o]de ged['e]dh, eal {54} he hit forlyst; fordhan dhe se apostol Paulus ne bidh geligenod, the cwaedh, "Theah dhe ic aspende ealle mine aehta on dhearfena bigleofan, and dheah dhe ic minne agenne lichaman to cwale gesylle, swa dhaet ic forbyrne on martyrdome; gif ic naebbe dha sodhan lufe, ne fremadh hit me nan dhing." Be dhan ylcan cwaedh se godspellere Iohannes, "Sedhe his brodhor ne lufadh, he wunadh on deadhe." Eft h['e] cwaedh, "Aelc dhaera the his brodhor hatadh is manslaga." Ealle we sind gebrodhra the on God gelyfadh, and we ealle cwedhadh, "Pater noster qui es in celis," thaet is, "Ure Faeder the eart on heofonum." Ne gedyrstlaece nan man be maegdhhade, butan sodhre lufe. Ne truwige nan man be aelmesdaedum odhdhe on gebedum, butan dhaere foresaedan lufe; fordhan dhe swa lange swa h['e] hylt dhone sweartan nidh on his heortan, ne maeg he mid nanum dhinge thone mildheortan God gegladian. Ac gif he wille thaet him God milde s['y], thonne hlyste h['e] g['o]des raedes, na of minum mudhe, ac of Cristes sylfes: he cwaedh, "Gif dhu offrast dhine l['a]c to Godes weofode, and thu thaer gemyndig bist thaet dhin brodhor haefdh sum dhing ongean dhe, forlaet dhaerrihte dha l['a]c aetforan dham weofode, and gang aerest to thinum bredher, and the to him gesibsuma; and dhonne dhu eft cymst to dham weofode, geoffra dhonne dhine l['a]c." Gif dhu dhonne thinum cristenum bredher deredest, thonne haefdh he sum dhing ongean dhe, and thu scealt be Godes taecunge hine gegladian, aer dhu dhine l['a]c geoffrige. Gif dhonne se cristena mann, the dhin brodhor is, dhe ahwar geyfelode, thaet dhu scealt miltsigende forgifan. Ure gastlican l['a]c sind ure gebedu, and lofsang, and husel-halgung, and gehwilce odhre l['a]c dhe we Gode offriadh, tha we sceolon mid gesibsumere heortan and brodherlicere lufe Gode betaecan. Nu cwydh sum man ongean dhas raedinge, Ne maeg ic minne feond lufian, dhone dhe ic daeghwonlice waelhreowne togeanes me geseo. Eala dhu mann, thu sceawast hwaet dhin brodhor the dyde, and thu ne sceawast hwaet dhu Gode gedydest. Thonne dhu micele swaerran synna widh God gefremodest, hw['i] nelt dhu forgyfan dha lytlan gyltas anum menn, thaet se Aelmihtiga God the dha micclan {56} synna forgyfe? Nu cwyst dhu eft, Micel gedeorf bidh me thaet ic minne feond lufige, and for dhone gebidde the me hearmes cepdh. Ne widhcwedhe we thaet hit micel gedeorf ne sy; ac gif hit is hefigtyme on dhyssere worulde, hit becymdh to micelre mede on dhaere toweardan. Witodlice thurh dhines feondes lufe thu bist Godes freond; and na thaet an thaet dhu his freond sy, ac eac swilce thu bist Godes bearn, thurh dha raedene thaet thu thinne feond lufige; swa swa Crist sylf cwaedh, "Lufiadh eowere fynd, dodh tham tela the eow hatiadh, thaet ge beon eoweres Faeder cild, sedhe on heofenum is." Menigfealde earfodhnyssa and hospas wolde gehw['a] eadhelice forberan widh than thaet he moste sumum rican men to bearne geteald beon, and his yrfenuma to gewitendlicum aehtum: forberadh nu gedhyldelice for dham ecan wurdhmynte, thaet ge Godes bearn getealde beon, and his yrfenuman on heofenlicum spedum, thaet thaet se odher fordhyldigan wolde for ateorigendlicere edwiste.

We secgadh eow Godes riht; healdadh gif ge willon. Gif we hit forsuwiadh, ne bidh us geborgen. Cristes lufu us neadadh thaet we simle tha g['o]dan tihton, thaet h['i] on g['o]dnysse thurhwunion; and dha yfelan we mynegiadh, thaet h['i] fram heora yfelnessum hraedlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, ne se yfela ortruwige dhurh his unrihtwisnysse. Ondraede se goda thaet h['e] fealle; hogige se yfela thaet h['e] astande. Se dhe yfel sy geefenlaece h['e] Paules gecyrrednysse; se dhe g['o]d sy thurhwunige h['e] on g['o]dnysse mid Stephane; fordhan dhe ne bidh n['a]n anginn herigendlic butan godre geendunge. Aelc lof bidh on ende gesungen.

Mine gebrodhra, gyrstan-daeg gemedemode ure Drihten hine sylfne, thaet h['e] dhysne middangeard thurh sodhe menniscnysse geneosode: nu to-d['ae]g se aedhela cempa Stephanus, fram lichamlicere wununge gewitende, sigefaest to heofenum ferde. Crist nidher-ast['a]h, mid flaesce bewaefed; Stephanus up-ast['a]h, thurh his blod gewuldorbeagod. Gyrstan-daeg sungon englas "Gode wuldor on heannyssum;" nu to-daeg h['i] underfengon Stephanum blissigende on heora geferraedene, mid tham h['e] wuldradh and blissadh ['a] on ecnysse. Amen.

DECEMBER XXVI.

THE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.

We read in the book which is called The Acts of the Apostles, that the apostles ordained seven deacons in the congregation which, from among the Jewish people, had turned to Christ's faith, after his passion, and resurrection from death, and ascension to heaven. Of these deacons the first was STEPHEN, to whom we do honour on this day. He was of great faith, and filled with the Holy Ghost. The six others were called by these names; Stephen was the first, the second Philip, the third Prochorus, the fourth Nicanor, the fifth Timothy, the sixth Parmenas, the seventh Nicolas. They chose these seven, and set them in the presence of the apostles, and they then, with prayers and blessings, were ordained deacons. The preaching of God waxed then daily, and the number of christian men was greatly multiplied in Jerusalem. Then was the blessed Stephen filled with God's grace, and with great strength, and he wrought miracles and great signs among the people. Then arose some of the unbelieving Jews, and would with their error quell the blessed martyr's doctrine; but they could not withstand his wisdom, nor the Holy Ghost, who spake through him. Then they set false witnesses, who belied him, and said that he spake blasphemous words of Moses and of God. The people were then greatly excited, and the elders, and the Jewish scribes, and they seized Stephen, and drew him to their council, and {47} the false witnesses said of him, "This man ceaseth not to speak blasphemous words against this holy place, and God's law. We heard him say that Christ shall destroy this place, and change the usages which Moses hath taught us." Then looked on him they who sate in the council, and saw his countenance like the face of an angel. Then said the chief priest to the blessed martyr, "Is it as they say?" Then would the holy man Stephen rectify their unbelieving hearts with the example and remembrance of their forefathers, and, with all love, incline them to the way of truth. He began then to relate to them concerning the patriarch Abraham, how the God of heaven chose him for associate, and promised him, that all nations should be blessed in his offspring, for his obedience. In like manner, in a long narrative, he renewed before them the memory of the other patriarchs; and how Moses, through God's might, wonderfully led their forefathers over the Red Sea, and how they afterwards were forty days in the waste, daily fed with heavenly food; and how God led them to the Jewish country, and wholly destroyed before their sight all the heathen nations; and of David the great king's greatness, and of Solomon's glory, who the great temple raised to God. At last he said, "Ye withstand the Holy Ghost with stiff neck and unbelieving heart; ye are betrayers and murderers, and the righteous Christ ye enviously slew; ye have received a law by the disposition of angels, and ye have held it not." Then were the Jews greatly disturbed in their heart, and gnashed their teeth against him. But the holy Stephen was filled with the Holy Ghost, and looked towards heaven, and saw the glory of God, and Jesus standing on the right of his Father; and he said, "Behold, I see the heavens open, and the Son of man standing at the right hand of God." Then the Jews, crying with a loud voice, held their ears, and with one accord rushed on him, and seized him, and led him out of the city to be stoned. The false witnesses then laid their coats before the {49} feet of a young man who was called SAUL. They then begun to stone with hard stones the blessed Stephen; and he cried, and said, "Lord Jesus, receive my spirit." And he bowed his knees, crying with a loud voice, "My Lord, place not thou these deeds to them as sin." And he then with that word departed to the Almighty Saviour, whom he had seen standing high in heaven.

The wise Augustine spake touching this text, and inquired, why the holy martyr Stephen said that he saw the Son of man standing at God's right hand, and would not say the Son of God; when it seemed worthier of Christ to be called the Son of God than the Son of man? But it was fitting that Jesus should be so manifested in heaven, and so announced on earth. All the malice of the Jews arose in this, Why the Lord Christ, who, after the flesh, is truly the Son of man, should also be called the Son of God; for the holy writ hath very properly mentioned the Son of man standing at the right hand of God, to shame the disbelief of the Jews. Christ was manifested in heaven to his blessed martyr Stephen, who was slain by the unbelievers on earth; and the heavenly truth gave testimony of him, whom earthly wickedness had shamefully calumniated. Who can rightly be called the Son of man, save Christ only, when every man besides him is the son of two persons? The blessed Stephen saw Christ standing, because he was his support in the spiritual fight of his martyrdom. Verily we confess in our creed that the Lord sits at the right hand of his Father. A seat is befitting to a judge, and standing to one helping or fighting. Now our creed acknowledges Christ's seat, because he is the true Judge of the living and the dead: and the blessed martyr Stephen saw him standing, because he was his helper, as we before said. The death of all the chosen saints is precious in the sight of God; yet it seems, if any difference may be between martyrs, that he is the most exalted who suffered {51} martyrdom next to God. Now Stephen was ordained deacon at the hands of the apostles; but he preceded them in the kingdom of heaven by a triumphant death; and so he who was lower in order was first in suffering; and he who was a disciple in condition was the earliest to be a doctor in martyrdom. That death verily which Jesus vouchsafed to suffer for men, Stephen gave first of men to Jesus. He is called protomartyr, that is the first witness, because he first after Christ's passion suffered martyrdom. Stephen is a Greek name, which is in Latin, _Coronatus_, and which we express in English by, _Glory-crowned_, because he has the eternal crown of glory, as his name foretold to him. The lying witnesses, who had falsely accused him, begun first to stone him; because the law of Moses taught, that whosoever accused another to death should throw the first stone against him whom he had before slain with his tongue. The cruel Jews raging stoned the holy one, and he cried and said, "Lord, place thou not these deeds to them as sin."

Understand now, my brethren, the great love of this blessed man. He was placed in death, and yet he prayed with true love for his slayers; and amid the falling of the stones, when any one might forget his dearest friends, he commended his foes to God, thus saying, "Lord, place thou not these deeds to them as sin." He was more afflicted on account of their sins than of his own wounds, more for their wickedness than his own death; and rightly more, seeing that eternal death followed their wickedness, and eternal life followed his death. Saul held the garments of the false witnesses, and zealously instigated their minds to the stoning. But Stephen with bended knees besought the Lord that he would redeem Saul. Stephen's prayer was heard, and Saul was redeemed. The pious one was heard, and the impious justified.

By this deed is shown how greatly avails the prayer of {53} true love. Verily the church of God would not have had Paul as a teacher, if the holy martyr Stephen had not thus prayed. Behold, Paul now rejoices with Stephen in the kingdom of heaven; with Stephen he enjoys the brightness of Christ, and with him he rules. Whither Stephen preceded, stoned with the stones of Saul, thither Paul followed, aided by the prayers of Stephen. Paul is not there defiled through Stephen's murder, but Stephen rejoices in the fellowship of Paul, because true love rejoices in them both. True love overcame the cruelty of the Jews to Stephen, and the same love covered over the greatness of his sins in Paul, and it in both of them together earned the kingdom of heaven. Verily true love is the fountain and origin of all goodness, and noble fortitude, and the way that leads to heaven. He who journeys in true love cannot err nor fear: it directs, and shields, and leads. Through true love was the holy martyr rendered so courageous that he boldly reproved the disbelief of the Jews, and he continued tranquil amid the great stones, and benevolently prayed for the stoners, and, in addition thereto, entered the heavenly hall living, and crowned with glory.

My brethren, let us in some degree imitate so great a teacher's faith, and so great a martyr's love. Let us love our brothers in God's church with such affection as that with which this martyr loved his foes. Be mindful what Truth itself has promised in the holy gospel, and what pledge it has given us. Jesus said, "If ye forgive those men who sin against you, then will your heavenly Father forgive you your sins: but if ye will not forgive, your Father will not forgive you your sins." Ye hear now, my brethren, that it stands, through God's grace, at our own option how we shall be judged before God. He said, "If ye forgive, ye shall be forgiven." Let no man deceive himself: verily if any one hate a man in this world, whatever good he may have done, {55} he loses it all; for the apostle Paul speaks not falsely, who says, "Though I spend all my wealth in food for the poor, and though I give my own body to be slain, so that I burn in martyrdom, if I have not true love, it profiteth me nothing." Concerning the same the evangelist John said, "He who loveth not his brother continueth in death." Again he said, "Every one who hateth his brother is a murderer." We are all brothers who believe in God, and we all say, "Pater noster qui es in coelis," that is, "Our Father who art in heaven." Let no man presume on kinship without true love. Let no man trust in alms-deeds, or in prayers, without the aforesaid love; for so long as he holds black malice in his heart, he cannot in any way delight the merciful God. But if he desire that God be merciful to him, let him listen to good counsel, not from my mouth, but from that of Christ himself: he said, "If thou offerest thy gift at God's altar, and thou there rememberest that thy brother hath something against thee, leave forthwith the gift before the altar, and go first to thy brother, and reconcile thee to him, and when thou comest again to the altar, offer then thy gift." But if thou hast injured thy christian brother, then hath he something against thee, and thou shalt, according to God's teaching, gladden him, ere thou offerest thy gift. But if the christian man, who is thy brother, hath in aught done thee evil, that thou shalt mercifully forgive. Our spiritual gifts are our prayers, and hymn, and housel-hallowing, and every other gift that we offer to God, which we should give to God with peaceful heart and brotherly love. Now will some man say against this text, I cannot love my foe, whom I see daily bloodthirsty against me. O thou man, thou seest what thy brother hath done to thee, but thou seest not what thou hast done to God. When thou much heavier sins hast perpetrated against God, why wilt thou not forgive one man little offences, that the Almighty God may forgive thee great {57} sins? Now again thou wilt say, It is a great hardship for me to love my foe, and to pray for him who meditates harm against me. We will not gainsay that it is a great hardship; but if it is difficult in this world, it turns to a great reward in the one to come. Verily by love of thy foe thou art the friend of God, and not only art thou his friend, but thou art also a child of God, by the condition that thou love thy foe; as Christ himself hath said, "Love your enemies, do good to those who hate you, that ye be your Father's children, who is in heaven." Many hardships and contumelies any one would easily endure that he might be accounted the child of some powerful man, and his heir to transitory possessions: bear now patiently, for the everlasting honour of being accounted children of God, and his heirs in heavenly riches, that which the other would undergo for a frail matter.

We tell you God's law; hold it if ye will. If we kept it in silence, we should not be secure. Love of Christ compels us ever to stimulate the good, that they continue in goodness; and we admonish the wicked that they may quickly turn from their wickedness. Let not the righteous be heedless at his beginning, nor the wicked despair through his unrighteousness. Let the good man dread lest he fall; the wicked take care that he stand. Let him who is wicked imitate the conversion of Paul; let him who is good persist in goodness with Stephen; for no beginning is praiseworthy without a good ending. All praise will be sung at the end.

My brethren, yesterday our Lord vouchsafed to visit this world in true human nature: now to-day the noble champion Stephen, quitting his bodily dwelling, went triumphant to heaven. Christ descended clothed with flesh; Stephen ascended, through his blood with glory crowned. Yesterday angels sung, "Glory to God in the highest;" now to-day they received Stephen rejoicing in their fellowship, with whom he glorieth and rejoiceth to all eternity. Amen.

* * * * *

{58} VI. KA[=L]. JAN.

ASSUMPTIO S[=CI] IOHANNIS APOSTOLI.

Iohannes se Godspellere, Cristes dyrling, weardh on dhysum daege to heofenan rices myrhdhe, thurh Godes neosunge, genumen. He waes Cristes moddrian sunu, and he hine lufode synderlice; na swa micclum for dhaere maeglican sibbe swa for dhaere claennysse his ansundan maegdhhades. He waes on maegdhh['a]de Gode gecoren, and h['e] on ecnysse on ungewemmedum maegdhhade thurhwunode. Hit is geraed on gewyrdelicum racum thaet h['e] wolde w['i]fian, and Cr['i]st weardh to his gyftum geladhod. Tha gel['a]mp hit thaet aet dham gyftum w['i]n weardh ateorod. Se Haelend dha het tha dhenig-men afyllan six staenene fatu mid hluttrum waetere, and he mid his bletsunge thaet waeter to aedhelum wine awende. This is thaet forme t['a]cn dhe h['e] on his menniscnysse openlice geworhte. Tha weardh Iohannes swa onbryrd thurh thaet t['a]cn, thaet h['e] dhaerrihte his bryde on maegdhhade forl['e]t, and symle sydhdhan Drihtne folgode, and weardh dha him inweardlice gelufod, fordhan dhe he hine aetbraed tham flaesclicum lustum. Witodlice dhisum leofan leorning-cnihte befaeste se Haelend his modor, thatha h['e] on rode hengene mancynn alysde; thaet his claene l['i]f dhaes claenan maedenes Marian gymde, and heo dha on hyre swyster suna dhenungum wunode.

Eft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow casere on Romana r['i]ce, aefter Nerone, se waes Domicianus gehaten, cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and thone maeran godspellere thaeron het bescufan; ac he, dhurh Godes gescyldnysse, ungewemmed of dham hatum baedhe eode. Eft dhadha se waelreowa ne mihte dhaes eadigan apostoles bodunge alecgan, tha asende he hine on wraecsidh to anum igeodhe the is Padhmas gec['i]ged, thaet he dhaer thurh hungres scearpnysse acwaele. Ac se Aelmihtiga Haelend ne forl['e]t to gymeleaste his gelufedan apostol, ac {60} geswutelode him on dham wraecsidhe tha toweardan onwrigenysse, be dhaere h['e] awrat dha b['o]c dhe is gehaten APOCALIPSIS: and se waelhreowa Domicianus on dham ylcan geare weardh acweald aet his witena handum; and h['i] ealle anmodlice raeddon thaet ealle his gesetnyssa aydlode waeron. Tha weardh Nerua, swidhe arfaest man, to casere gecoren. Be his gedhafunge gecyrde se apostol ongean mid micclum wurdhmynte, sedhe mid hospe to wraecsidhe asend waes. Him urnon ongean weras and wif faegnigende, and cwedhende, "Gebletsod is se dhe com on Godes naman."

Mid tham dhe se apostol Iohannes stop into dhaere byrig Ephesum, tha baer man him togeanes anre wydewan l['i]c to byrigenne; hire nama waes Drusiana. Heo waes swidhe gelyfed and aelmesgeorn, and tha dhearfan, dhe heo mid cystigum mode eallunga afedde, dreorige mid w['o]pe dham l['i]ce folgodon. Dha het se apostol dha baere settan, and cwaedh, "Min Drihten, Haelend Crist! Araere dhe, Drusiana; aris, and gecyrr ham, and gearca ['u]s gereordunge on thinum huse." Drusiana tha ar['a]s swilce of slaepe awreht, and, carfull be dhaes apostoles haese, ham gewende.

On dham odhrum daege eode se apostol be dhaere straet, tha ofseah he hwaer sum udhwita laedde twegen gebrodhru, the haefdon behwyrfed eall heora yldrena gestreon on deorwurdhum gymstanum, and woldon dha tocwysan on ealles thaes folces gesihdhe, to waefersyne, swylce to forsewennysse woruldlicra aehta. Hit waes gewunelic on dham timan thaet dha dhe woldon woruld-wisdom gecneordlice leornian, thaet h['i] behwyrfdon heora are on gymstanum, and dha tobraecon; odhdhe on sumum gyldenum wecge, and dhone on s['ae] awurpan; thilaes dhe seo smeaung thaera aehta h['i] aet thaere lare hremde. Tha clypode se apostol dhone udhwitan Graton him to, and cwaedh, "Dyslic bidh thaet hwa woruldlice speda forhogige for manna h['e]runge, and beo on Godes dome genidherod. Ydel bidh se laecedom the ne maeg dhone untruman gehaelan; swa bidh eac ydel seo l['a]r dhe ne gehaeldh dhaere sawle leahtras and undheawas. {62} Sodhlice min lareow Crist sumne cniht dhe gewilnode thaes ecan lifes thysum wordum laerde, Thaet he sceolde ealle his welan beceapian, and thaet wurdh dhearfum daelan, gif h['e] wolde fulfremed beon, and he sydhdhan haefde his goldhord on heofenum, and dhaer to-eacan thaet ece l['i]f." Graton dha se udhwita him andwyrde, "Thas gymstanas synd tocwysede for ydelum gylpe, ac gif dhin l['a]reow is sodh God, gefeg dhas bricas to ansundnysse, thaet heora wurdh maege thearfum fremian." Iohannes tha gegaderode dhaera gymstana bricas, and beseah to heofonum, thus cwedhende, "Drihten Haelend, nis dhe nan dhing earfodhe; thu ge-edstadhelodest dhisne tobrocenan middangeard on thinum geleaffullum, thurh t['a]cen thaere halgan rode; ge-edstadhela nu thas deorwurdhan gymstanas, dhurh dhinra engla handa, thaet dhas nytenan menn thine mihta oncn['a]won, and on the gelyfon." Hwaet, dha faerlice wurdon dha gymstanas swa ansunde, thaet furdhon nan t['a]cen thaere aerran tocwysednysse naes gesewen. Tha se udhwita Graton samod mid tham cnihtum feoll to Iohannes fotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and h['e] ongann Godes geleafan openlice bodian. Tha twegen gebrodhra, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora aehta daeldon w['ae]dlum, and filigdon tham apostole, and micel menigu geleaffulra him eac to gedheodde.

Tha becom se apostol aet sumum saele to thaere byrig Pergamum, thaer dha foresaedan cnihtas i['u] aer eardodon, and gesawon heora dheowan mid godewebbe gefreatewode, and on woruldlicum wuldre scinende. Dha wurdon h['i] mid deofles flan thurhscotene, and dreorige on mode, thaet h['i] waedligende on ['a]num waclicum waefelse ferdon, and heora dheowan on woruldlicum wuldre scinende waeron. Tha undergeat se apostol dhas deoflican facn, and cwaedh, "Ic geseo thaet eower m['o]d is awend, and eower andwlita, fordhan dhe ge eowre speda thearfum daeldon, and mines Drihtnes lare fyligdon: gadh nu fordhi to wuda, and heawadh incre byrdhene gyrda, and gebringadh to me." H['i] dydon be his haese, and h['e] on Godes {64} naman dha grenan gyrda gebletsode, and h['i] wurdon to readum golde awende. Eft cwaedh se apostol Iohannes, "Gadh to dhaere s['ae]-strande, and feccadh me papolstanas." H['i] dydon swa; and Iohannes tha on Godes maegendhrymme h['i] gebletsode, and h['i] wurdon gehwyrfede to deorwurdhum gymmum. Tha cwaedh se apostol, "Gadh to smidhdhan, and fandiadh thises goldes and dhissera gymstana." H['i] dha eodon, and eft comon, thus cwedhende, "Ealle dhas goldsmidhas secgadh thaet h['i] naefre aer swa claene gold, ne swa read ne gesawon: eac dhas gym-wyrhtan secgadh thaet hi naefre swa deorwurdhe gymstanas ne gemetton." Tha cwaedh se apostol him to, "Nimadh this gold, and dhas gymstanas, and faradh, and bicgadh eow land-['a]re; fordhan the ge forluron dha heofenlican speda. Bicgadh eow paellene cyrtlas, thaet ge to lytelre hwile scinon swa swa r['o]se, thaet ge hraedlice forweornion. Beodh blowende and welige hwilwendlice, thaet ge ecelice waedlion. Hwaet la, ne maeg se Aelmihtiga Wealdend thurhteon thaet h['e] do his dheowan rice for worulde, genihtsume on welan, and unwidhmetenlice scinan? Ac he sette gec['a]mp geleaffullum sawlum, thaet hi gelyfon to geagenne tha ecan welan, dha dhe for his naman tha hwilwendan speda forh['o]giadh. Ge gehaeldon untruman on thaes Haelendes naman, ge afligdon deoflu, ge forgeafon blindum gesihdhe, and gehwilce uncodhe gehaeldon: efne nu is dheos gifu eow aetbroden, and ge sind earmingas gewordene, ge dhe waeron maere and strange. Swa micel ege stod deoflum fram eow, thaet h['i] be eowere haese tha ofsettan deofolseocan forleton; nu ge ondraedadh eow deoflu. Tha heofenlican aehta sind us eallum gemaene. Nacode we waeron acennede, and nacode we gewitadh. Thaere sunnan beorhtnys, and thaes monan leoht, and ealra tungla sind gemaene tham rican and dham heanan. R['e]n-scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and Godes neosung, sind eallum gemaene, earmum and eadigum: ac se ungesaeliga gytsere wile mare habban thonne him genihtsumadh, thonne he furdhon orsorh ne bricdh his genihtsumnysse. Se gytsere haefdh aenne lichaman, and {66} menigfealde scr['u]d; he haefdh ane wambe, and thusend manna bigleofan: witodlice thaet he for gytsunge ['u]ncyste nanum odhrum syllan ne maeg, thaet he hordadh, and nat hwam; swa swa se witega cwaedh, 'On ['i]del bidh aelc man gedrefed, sedhe hordadh, and nat hwam he hit gegaderadh.' Witodlice ne bidh he thaera aehta hlaford, thonne he hi daelan ne maeg; ac he bidh thaera aehta dheowa, thonne he him eallunga theowadh; and thaer to-eacan him weaxadh untrumnyssa on his lichaman, thaet h['e] ne maeg ['ae]tes odhdhe w['ae]tes brucan. H['e] caradh daeges and nihtes thaet his feoh gehealden sy; h['e] gymdh graedelice his teolunge, his gafoles, his gebytlu; he berypdh tha w['a]nnspedigan, he fulg['ae]dh his lustum and his plegan; thonne faerlice gewitt he of dhissere worulde, nacod and forscyldigod, synna ana mid him ferigende; fordhan the he sceal ['e]ce w['i]te dhrowian."

Efne dhadha se apostol thas lare sprecende waes, dha baer sum wuduwe hire suna lic to bebyrgenne, se haefde gewifod thritigum nihtum ['ae]r. Seo dreorige modor tha samod mid tham licmannum rarigende h['i] astrehte aet thaes halgan apostoles fotum, biddende thaet he hire sunu on Godes naman araerde, swa swa he dyde tha wydewan Drusianam. Iohannes dha ofhreow thaere meder and dhaera licmanna dreorignysse, and astrehte his lichaman to eordhan on langsumum gebede, and dha aet nextan ar['a]s, and eft up-ahafenum handum langlice baed. Thadha he dhus dhriwa ged['o]n haefde, dha het he unwindan thaes cnihtes l['i]c, and cwaedh, "Eala dhu cniht, dhe thurh dhines flaesces lust hraedlice dhine sawle forlure; eala thu cniht, thu ne cudhest dhinne Scyppend; thu ne cudhest manna Haelend; thu ne cudhest dhone sodhan freond; and fordhi thu beurne on thone wyrstan feond. Nu ic ageat mine tearas, and for dhinre nytennysse geornlice baed, thaet thu of deadhe arise, and thisum twam gebrodhrum, Attico and Eugenio, cydhe h['u] micel wuldor h['i] forluron, and hwilc wite h['i] geearnodon." Mid dham tha ar['a]s se cniht Stacteus, and feoll to Iohannes fotum, and begann to dhreagenne tha gebrodhru the miswende w['ae]ron, thus cwedhende, "Ic geseah tha englas, the eower gymdon, dreorige {68} wepan, and dha awyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice gearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: tha ge forluron thurh unwaerscipe, and ge begeaton eow dheosterfulle wununga mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum afyllede, and mid andhraecum stencum; on dham ne ablindh granung and thoterung daeges oththe nihtes: biddadh fordhi mid inweardre heortan dhysne Godes apostol, eowerne lareow, thaet he eow fram dham ecum forwyrde araere, swa swa he me fram deadhe araerde; and he eowre saula, the nu synd adylegode of thaere liflican b['e]c, gelaede eft to Godes gife and miltsunge."

Se cniht tha Stacteus, dhe of deadhe ar['a]s, samod mid tham gebrodhrum, astrehte hine to Iohannes f['o]tswadhum, and thaet folc fordh mid ealle, anmodlice biddende thaet he him to Gode gethingode. Se apostol tha bebead dham twam gebrodhrum thaet hi dhritig daga be hreowsunge daedbetende Gode geoffrodon, and on faece geornlice baedon, thaet dha gyldenan gyrda eft to than aerran gecynde awendon, and tha gymstanas to heora wacnysse. Aefter dhritigra daga faece, thatha h['i] ne mihton mid heora benum thaet gold and tha gymstanas to heora gecynde awendan, dha comon hi mid wope to tham apostole, thus cwedhende, "Symle dhu taehtest mildheortnysse, and thaet man odhrum miltsode; and gif man odhrum miltsadh, hu micele swidhor wile God miltsian and arian mannum his hand-geweorce! Thaet thaet we mid gitsigendum eagum agylton, thaet we nu mid wependum eagum bereowsiadh." Dha andwyrde se apostol, "Beradh dha gyrda to wuda, and tha stanas to s['ae]-strande: hi synd gecyrrede to heora gecynde." Thadha hi this gedon haefdon, dha underfengon hi eft Godes gife, swa thaet hi adraefdon deoflu, and blinde, and untrume gehaeldon, and fela tacna on Drihtnes naman gefremedon, swa swa hi aer dydon.

Se apostol tha gebigde to Gode ealne thone eard Asiam, se is geteald to healfan daele middan-eardes; and awrat dha {70} feordhan Cristes b['o]c, seo hrepadh swydhost ymbe Cristes godcundnysse. Dha odhre thry godspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes menniscnysse. Tha asprungon gedwolmenn on Godes geladhunge, and cwaedon thaet Crist naere aer he acenned waes of Marian. Tha baedon ealle tha leod-bisceopas dhone halgan apostol thaet he tha feordhan b['o]c gesette, and thaera gedwolmanna dyrstignesse adwaescte. Iohannes tha bead dhreora daga faesten gemaenelice; and he aefter dham faestene weardh swa miclum mid Godes gaste afylled, thaet he ealle Godes englas, and ealle gesceafta, mid heahlicum mode oferst['a]h, and mid dhysum wordum tha godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat apud Deum, et Deus erat uerbum, et reliqua:" thaet is on Englisc, "On frymdhe waes word, and thaet word waes mid Gode, and thaet word waes God; this waes on frymdhe mid Gode; ealle dhing sind thurh hine geworhte, and nis nan thing buton him gesceapen." And swa fordh on ealre thaere godspellican gesetnysse, he cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his Faeder acenned is, and mid him rixadh on annysse thaes Halgan Gastes, ['a] butan ende. Feawa he awrat be his menniscnysse, fordhan the tha dhry odhre godspelleras genihtsumlice be tham heora bec setton.

Hit gelamp aet sumum saele thaet tha deofolgyldan the tha g['y]t ungeleaffulle w['ae]ron, gecwaedon thaet hi woldon thone apostol to heora haedhenscipe geneadian. Tha cwaedh se apostol to dham haedhengyldum, "Gadh ealle endemes to Godes cyrcan, and clypiadh ealle to eowerum godum, thaet seo cyrce afealle dhurh heora mihte; dhonne buge ic to eowerum haedhenscipe. Gif dhonne eower godes miht tha halgan cyrcan towurpan ne maeg, ic towurpe eower tempel thurh dhaes Aelmihtigan Godes mihte, and ic tocwyse eower deofolgyld; and bidh thonne rihtlic gedhuht thaet ge geswycon eoweres gedwyldes, and gelyfon on dhone sodhan God, sedhe ana is Aelmihtig." Tha haedhengyldan dhisum cwyde gedhwaerlaehton, and Iohannes mid geswaesum wordum thaet folc tihte, thaet h['i] ufor eodon fram tham deofles {72} temple; and mid beorhtre stemne aetforan him eallum clypode, "On Godes naman ahreose this tempel, mid eallum tham deofolgyldum the him on eardiadh, thaet theos menigu tocnawe thaet dhis haedhengyld deofles biggeng is." Hwaet dha faerlice ahreas thaet tempel grundlunga, mid eallum his anlicnyssum to duste awende. On dham ylcan daege wurdon gebigede twelf dhusend haedhenra manna to Cristes geleafan, and mid fulluhte gehalgode.

Tha sceorede dha gyt se yldesta haedhengylda mid mycelre thwyrnysse, and cwaedh thaet he nolde gelyfan buton Iohannes attor drunce, and thurh Godes mihte dhone cwelmbaeran drenc oferswidhde. Tha cwaedh se apostol, "Theah thu me attor sylle, thurh Godes naman hit me ne deradh." Dha cwaedh se haedhengylda Aristodemus, "Thu scealt aerest odherne geseon drincan, and dhaerrihte cwelan, thaet huru dhin heorte swa forhtige for dham deadbaerum drence." Iohannes him andwyrde, "Gif dhu on God gelyfan wylt, ic unforhtmod dhaes drences onf['o]." Tha getengde se Aristodemus to dham heahgerefan, and gen['a]m on his cwearterne twegen dheofas, and sealde him dhone unlybban aetforan eallum dham folce, on Iohannes gesihdhe; and hi dhaerrihte aefter tham drence gewiton. Sydhdhan se haedhengylda eac sealde dhone attorbaeran drenc tham apostole, and h['e] mid rodetacne his mudh, and ealne his lichaman gew['ae]pnode, and dhone unlybban on Godes naman halsode, and sidhdhan mid gebildum mode hine ealne gedranc. Aristodemus dha and thaet folc beheoldon thone apostol dhreo t['i]da daeges, and gesawon hine habban glaedne andwlitan, buton bl['a]cunge and forhtunge; and hi ealle clypodon, "An sodh God is, sedhe Iohannes wurdhadh." Tha cwaedh se haedhengylda to dham apostole, "Gyt me tweonadh; ac gif dhu dhas deadan sceadhan, on dhines Godes naman araerst, thonne bidh min heorte geclaensod fram aelcere twynunge." Dha cwaedh Iohannes, "Aristodeme, nim mine tunecan, and lege bufon dhaera deadra manna lic, and cwedh, 'Thaes Haelendes Cristes apostol me asende to eow, thaet ge on his naman of deadhe arison, and aelc man oncn['a]we thaet {74} deadh and l['i]f dheowiadh minum Haelende.'" He dha be dhaes apostoles haese baer his tunecan, and alede uppon dham tw['a]m deadum; and h['i] dhaerrihte ansunde arison. Thadha se haedhengylda thaet geseah, dha astrehte he hine to Iohannes fotum, and sydhdhan ferde to dham heahgerefan, and him dha wundra mid hluddre stemne cydde. H['i] dha begen thone apostol gesohton, his miltsunge biddende. Tha bead se apostol him seofon nihta faesten, and hi sidhdhan gefullode; and hi aefter dham fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum craefte araerdon Gode maere cyrcan on dhaes apostoles wurdhmynte.

Thadha se apostol waes nigon and hund-nigontig geara, tha aeteowode him Drihten Crist mid tham odhrum apostolum, the h['e] of dhisum life genumen haefde, and cwaedh, "Iohannes, cum to me; tima is thaet thu mid dhinum gebrodhrum wistfullige on minum gebeorscipe." Iohannes tha ar['a]s, and eode widh thaes Haelendes; ac he him to cwaedh, "Nu on sunnan-daeg, mines aeristes daege, thu cymst to me:" and aefter dham worde Drihten gewende to heofenum. Se apostol micclum blissode on dham beh['a]te, and on tham sunnan-uhtan aerwacol to dhaere cyrcan com, and tham folce, fram hancrede odh undern, Godes gerihta laerde, and him maessan gesang, and cwaedh thaet se Haelend hine on dham daege to heofonum geladhod haefde. Het dha delfan his byrgene widh thaet weofod, and thaet greot ut-awegan. And h['e] eode cucu and gesund into his byrgene, and astrehtum handum to Gode clypode, "Drihten Crist, ic thancige dhe thaet thu me geladhodest to thinum wistum: thu w['a]st thaet ic mid ealre heortan the gewilnode. Oft ic dhe baed thaet ic moste to dhe faran, ac dhu cwaede thaet ic anbidode, thaet ic dhe mare folc gestrynde. Thu heolde minne lichaman widh aelce besmittennysse, and thu simle mine sawle onlihtest, and me nahwar ne forlete. Thu settest on minum mudhe thinre sodhfaestnysse word, and ic awrat dha lare dhe ic of dhinum mudhe gehyrde, and dha wundra dhe ic dhe wyrcan geseah. Nu ic dhe betaece, Drihten! thine bearn, dha dhe thin geladhung, maeden and {76} moder, thurh waeter and thone Halgan Gast, dhe gestrynde. Onfoh me to minum gebrodhrum mid dham dhe dhu come, and me geladhodest. Geopena ongean me lifes geat, thaet dhaera dheostra ealdras me ne gemeton. Thu eart Crist, dhaes lifigendan Godes Sunu, thu the be dhines Faeder haese middangeard gehaeldest, and us dhone Halgan Gast asendest. The we heriadh, and thanciadh thinra menigfealdra goda geond ungeendode worulde. Amen."

Aefter dhysum gebede aeteowode heofenlic leoht bufon dham apostole, binnon dhaere byrgene, ane tid swa beorhte scinende, thaet nanes mannes gesihdh thaes leohtes leoman sceawian ne mihte; and he mid tham leohte his gast ageaf tham Drihtne the hine to his rice geladhode. He gew['a]t swa freoh fram deadhes sarnysse, of dhisum andweardan life, swa swa he waes aelfremed fram lichamlicere gewemmednysse. Sodhlice sydhdhan waes his byrgen gemet mid mannan afylled. Manna waes gehaten se heofenlica mete, the feowertig geara afedde Israhela folc on westene. Nu waes se bigleofa gemett on Iohannes byrgene, and nan dhing elles; and se mete is weaxende on hire odh dhisne andweardan daeg. Thaer beodh fela tacna aeteowode, and untrume gehaelde, and fram eallum frecednyssum alysede, thurh dhaes apostoles dhingunge. Thaes him getidhadh Drihten Crist, tham is wuldor and wurdhmynt mid Faeder and Halgum Gaste, ['a] butan ende. Amen.

{59} DECEMBER XXVII.

THE ASSUMPTION OF SAINT JOHN THE APOSTLE.

John the Evangelist, Christ's darling, was on this day, through God's visitation, taken to the joy of the kingdom of heaven. He was the son of Christ's maternal aunt, and he loved him particularly, not so much for the consanguinity, as for the purity of his uncorrupted chastity. He was in chastity chosen to God, and he ever continued in undefiled chastity. It is read in historic narratives that he would marry, and Christ was invited to his nuptials. Then it befell that at the nuptials wine was wanting. Jesus then bade the serving men fill six stone vessels with pure water, and he with his blessing turned the water to noble wine. This is the first miracle that he openly wrought in his state of man. Now John was so stimulated by that miracle, that he forthwith left his bride in maidenhood, and ever afterwards followed the Lord, and was by him inwardly beloved, because he had withdrawn himself from fleshly lusts. Verily to this beloved disciple Jesus intrusted his mother, when, suspended on the cross, he redeemed mankind, that his pure life might take care of the pure virgin Mary, and that she might continue ministering to her sister's son.

Some time after, after Christ's ascension to heaven, a cruel emperor reigned in the Roman empire, after Nero, who was called Domitian, a persecutor of the christians. He commanded a vat to be filled with boiling oil, and the great evangelist to be thrust therein; but he, through God's protection, went uninjured from that hot bath. Afterwards, when the cruel one might not suppress the preaching of the blessed apostle, he sent him into exile to an island that is called Patmos, that he there, through sharpness of hunger, might perish. But the Almighty Saviour did not leave his beloved apostle to {61} neglect, but revealed to him, in that exile, the revelation of things to come, concerning which he wrote the book which is called APOCALYPSE: and the cruel Domitian was slain in the same year by the hand of his senators; and they all unanimously resolved that all his decrees should be annulled. Then was Nerva, a very honourable man, chosen for emperor. With his consent the apostle returned with great worship, he who with contumely had been sent into banishment. Men and women ran to meet him, rejoicing and saying, "Blessed is he who cometh in the name of God."

As the apostle John was entering the city of Ephesus, there was borne towards him the corpse of a widow to be buried; her name was Drusiana. She was of great faith, and gave much in alms, and the poor, whom she had bountifully fed, sad, with weeping, followed the corpse. Then the apostle bade them set down the bier, and said, "My Lord, Jesus Christ! Raise thee, Drusiana; arise, and return home, and prepare refection for us in thy house." Drusiana then arose as if from sleep awakened, and, mindful of the apostle's command, returned home.

On the second day the apostle going in the street, observed where a philosopher was accompanying two brothers, who had turned all their parents' treasure into precious gems, and would crush them in the sight of all the people as a spectacle, in contempt as it were of worldly riches. It was common at that time for those who would sedulously learn philosophy, to change their property for gems, and break them in pieces; or for a wedge of gold, and throw it into the sea; lest the contemplation of those riches should hinder them at their study. Then the apostle called the philosopher Graton to him, and said, "It is foolish that any one should despise worldly riches for praise of men, and be condemned at God's doom. Vain is the medicine that cannot heal the sick; as also is vain the doctrine that healeth not the sins and vices of the soul. {63} Verily my teacher, Christ, enjoined a youth who desired eternal life, in these words, That he should sell all his wealth, and distribute the value to the poor, if he would be perfect; and he should afterwards have his treasure in heaven, and, in addition thereto, eternal life." The philosopher Graton him answered, "These jewels are crushed for idle vaunt; but if thy teacher is the true God, join the fragments to soundness, that their value may benefit the poor." John then gathered the fragments of the jewels, and looked to heaven, thus saying, "Lord Jesus, to thee no thing is difficult; thou didst restore this crushed world for thy faithful, through sign of the holy rood; restore now these precious gems, by thy angels' hands, that these ignorant men may acknowledge thy powers, and in thee believe." Lo, then suddenly the gems became sound, so that even no sign of their former broken condition was seen. Then the philosopher Graton, together with the youths, fell forthwith at the feet of John, believing in God. The apostle baptized him with all his family, and he began openly to preach God's faith. The two brothers, Atticus and Eugenius, gave their gems, and distributed all their wealth to the poor, and followed the apostle, and a great multitude of believers also joined themselves to him.

Then on a certain time the apostle came to the city of Pergamus, where the before-mentioned youths formerly dwelt, and saw their servants decorated with fine linen, and shining in worldly splendour. Then were they pierced through with the devil's darts, and sad in mind, that they in poverty should go with one miserable cloak, and their servants be shining in worldly splendour. Then perceived the apostle the diabolical wiles, and said, "I see that your mind and your countenance are changed, because ye have distributed your riches to the poor, and followed my Lord's doctrine: go now therefore to the wood, and hew a burthen of rods, and bring them to me." They did as he had commanded, and he {65} in God's name blessed the green rods, and they were turned to red gold. Again the apostle said, "Go now to the sea-strand, and fetch me pebble-stones." They did so, and John by God's majesty blessed them, and they were turned to precious gems. Then said the apostle, "Go to the smithy, and try this gold and these gems." They went, and came again, thus saying, "All the goldsmiths say that they have never before seen such pure and such red gold: also the jewellers say that they have never before met with such precious gems." Then said the apostle to them, "Take this gold and these gems, and go and buy landed property, seeing that ye have lost heavenly riches. Buy yourselves purple kirtles, that ye for a little while may shine as the rose, that ye may speedily fade. Be flourishing and rich for a season, that ye may be poor for ever. What, may not the Almighty Ruler so act that he make his servants powerful before the world, abounding in wealth, and incomparably to shine? But he has placed warfare for the believing souls, that they may believe in order to possess the eternal riches, they who for his name despise temporary possessions. Ye healed the sick in the name of Jesus, ye drove out devils, ye gave sight to the blind, and cured every disease. Behold, now this gift is withdrawn from you, and ye are become poor wretches, ye who were great and strong. The devils stood in so great awe of you, that at your behest they forsook the possessed demoniacs; now ye yourselves dread devils. The heavenly possessions are common to us all. Naked we were born, and naked we depart. The brightness of the sun, and the light of the moon, and of all the stars are common to the high and the low. Rain-showers and the church-door, baptism and forgiveness of sins, partaking of the housel and God's visitation, are common to all, poor and rich: but the unhappy covetous wishes to have more than suffices him, though he enjoys not freedom from care in his abundance. The covetous hath one body and divers garments; he hath one belly and a {67} thousand men's sustenance; but that which he, through the vice of avarice, cannot give to any other, he hoardeth, and knoweth not for whom, as the prophet said, 'Vainly is every man troubled who hoardeth, and knoweth not for whom he gathereth.' Verily he is not lord of those possessions, when he cannot distribute them, but he is the slave of those possessions, when he wholly serveth them; and in addition thereto, diseases of his body increase, so that he may not enjoy food or drink. He cares night and day that his money be preserved; he attends greedily to his gain, his rent, his buildings; he bereaves the indigent, he follows his lusts and his pleasure; then suddenly departs he from this world, naked and charged with crimes, bearing with him his sins alone; therefore shall he suffer punishment everlasting."

Behold, while the apostle was speaking this lecture, a certain widow bare her son to be buried, who had been married thirty days before. The afflicted mother, together with the mourners, wailing prostrated herself at the holy apostle's feet, praying that he would, in God's name, rear up her son, as he did the widow Drusiana. John then, pitying the grief of the mother and the mourners, prostrated his body on the earth, in long prayer, and at length rising up, again with up-raised hands prayed a long time. Having done thus thrice, he bade them unwrap the corpse of the youth, and said, "O thou youth, who through thy flesh's lust hast early lost thy soul; O thou youth, thou knewest not thy Creator; thou knewest not the Saviour of men; thou knewest not the true friend, and hast therefore fallen on the worst enemy. Now I have shed my tears, and earnestly prayed for thy sensuality, that thou mayest from death arise, and to these two brothers, Atticus and Eugenius, declare how great glory they have lost, and what punishment they have earned." On this the youth Stacteus arose, and fell at the feet of John, and began to chide the brothers who had been perverted, thus saying, "I saw the angels who had charge of you sadly {69} weeping, and the accursed fiend rejoicing in your destruction. For you was the kingdom of heaven ready, and shining structures filled with repasts, and with eternal light: these ye have lost through heedlessness, and have got for yourselves dark dwellings filled with serpents, and with crackling flames, full of unspeakable torments and horrible stenches; in which groaning and howling cease not day nor night: pray, therefore, with inward heart, this apostle of God, your teacher, that he raise you from eternal perdition, as he hath raised me from death, and that he your souls, which are now blotted from the living book, lead back to God's grace and mercy."

The youth then, Stacteus, who had risen from death, together with the brothers, prostrated himself in the footsteps of John, and the people with them, all unanimously praying that he would intercede with God for them. The apostle then commanded the two brothers that they for thirty days in penitence should sacrifice to God by penance, and in that space should earnestly pray that the golden rods might be turned again to their former nature, and the gems to their worthlessness. After thirty days' space, when they could not by their prayers restore the gold and the gems to their nature, they came with weeping to the apostle, thus saying, "Ever hast thou taught mercy, and that one should have mercy on another; and if one have mercy on another, how much more will God show mercy to and pity men, his handiwork! The sin which we have committed with covetous eyes, we now with weeping eyes repent." Then answered the apostle, "Bear the rods to the wood, and the stones to the sea-strand: they shall be restored to their nature." When they had done this they again received God's grace, so that they drove out devils, and healed the blind and the sick, and performed many miracles, in the Lord's name, as they before had done.

The apostle then converted to God all the country of Asia, which is accounted the half part of the world; and wrote the {71} fourth book of Christ, which treats most of Christ's divinity. The other three evangelists, Matthew, Mark, Luke, wrote rather of Christ's human state. Then there sprung up heretics in God's church, who said that Christ was not before he was born of Mary. Thereupon all the diocesan bishops besought the holy apostle to compose the fourth book, and extinguish the audacity of the heretics. John then ordered a general fast of three days; and after the fast he was so greatly filled with the spirit of God, that he excelled all God's angels and all creatures with his exalted mind, and began the evangelical memorial with these words, "In principio erat verbum," etc., that is in English, "In the beginning was the word, and the word was with God, and the word was God; this was in the beginning with God; all things are made through him, and without him nothing is created." And so forth, in all the evangelical memorial, he made known many things concerning Christ's divinity, how he eternally without beginning was begotten of his Father, and reigneth with him in unity of the Holy Ghost, ever without end. He wrote few things of his human nature, because the three other evangelists had composed their books abundantly concerning that.

It happened at a certain time, that the idolaters, who were yet unbelieving, said that they would force the apostle to their heathenship: whereupon the apostle said to the idolaters, "Go all together to God's church, and call all of you to your gods that, through their might, the church may fall down; then will I turn to your heathenship. But if the power of your god may not cast down the holy church, I will cast down your temple, through the might of the Almighty God, and I will crush your idol; and it shall then seem right that ye cease from your error, and believe in the true God, who alone is Almighty." The idolaters assented to this proposal, and John with kind words exhorted the people to go out from the devil's temple; and with clear voice cried {73} before them all, "In the name of God let this temple fall down with all the idols that dwell within it, that this multitude may know that this idolatry is the worship of the devil." Behold then, the temple fell suddenly to the ground, with all its idols turned to dust. On that same day twelve thousand heathens were turned to belief in Christ, and hallowed with baptism.

But the chief idolater still refused with great perverseness, and said that he would not believe unless John drank poison, and through God's might overcame the deadly drink. Then said the apostle, "Though thou give me poison, through God's name it shall not hurt me." Then said the idolater Aristodemus, "Thou shalt first see another drink it, and instantly die, that so at least thy heart may fear the death-bearing drink." John answered him, "If thou wilt believe in God, I will fearless receive this drink." Then Aristodemus went to the prefect, and took from his prison two thieves, and gave them the poison before all the people, in the presence of John; and they immediately after the drink died. Then the idolater gave the venomous drink also to the apostle, and he having armed his mouth and all his body with the sign of the rood, and exorcised the poison in God's name, with bold heart drank it all. Aristodemus then and the people beheld the apostle three hours of the day, and saw him having a glad countenance, without paleness and fear: and they all cried, "There is one true God, whom John worshippeth." Then said the idolater to the apostle, "Yet I doubt; but if thou, in the name of thy God, wilt raise up these dead thieves, then will my heart be cleansed from every doubt." Then said John, "Aristodemus, take my tunic, and lay it on the corpses of the dead men, and say, 'The apostle of Jesus Christ hath sent me to you, that ye in his name may arise from death, and that every man may know that death and life minister to my Saviour.'" He {75} then, at the apostle's command, bare his tunic, and laid it on the two dead ones, and they forthwith rose up whole. When the idolater saw that, he prostrated himself at the feet of John, and then went to the prefect, and announced to him those miracles with a loud voice. Then they both sought the apostle, praying for his compassion: whereupon the apostle enjoined them a fast of seven days, and afterwards baptized them; and after their baptism they cast down all their idols, and with the aid of their kinsmen, and with all art, raised a great church to God in honour of the apostle.

When the apostle was ninety-nine years old the Lord Christ appeared to him with the other apostles, whom he had taken from this life, and said, "John, come to me; it is time that thou with thy brethren shouldst feast at my banquet." John then arose, and went towards Jesus. But he said to him, "Lo, on Sunday, the day of my resurrection, thou shalt come to me:" and after those words the Lord returned to heaven. The apostle greatly rejoiced in that promise, and at sunrise early rising came to the church, and from cock-crowing until the third hour, taught God's law, and sang mass to them, and said, that the Saviour had called him to heaven on that day. He then ordered his grave to be dug opposite the altar, and the dust to be removed; and he went quick and whole into his grave, and with outstretched hands cried to God, "Lord Christ, I thank thee that thou hast invited me to thy banquet: thou knowest that with all my heart I have desired thee. Oft have I prayed thee that I might go to thee, but thou saidst that I should abide, that I might gain more people to thee. Thou hast preserved my body against every pollution, and thou hast ever illumined my soul, and hast nowhere forsaken me. Thou hast set in my mouth the word of thy truth, and I have written down the lore which I heard from thy mouth, and the wonders which I saw thee work. Now I commit to thee, Lord! thy {77} children, those which thy church, maiden and mother, through water and the Holy Ghost have gained to thee. Receive me to my brothers with whom thou camest and invitedst me. Open towards me the gate of life, that the princes of darkness may not find me. Thou art Christ, Son of the living God, who, at thy Father's behest, hast saved the world, and hast sent us the Holy Ghost. Thee we praise and thank for thy manifold benefits throughout the world eternal. Amen."

After this prayer a heavenly light appeared above the apostle, within the grave, shining for an hour so bright, that no man's sight might look on the rays of light; and with that light he gave up his spirit to the Lord, who had invited him to his kingdom. He departed as joyfully from the pain of death, from this present life, as he was exempt from bodily defilement. Verily his grave was afterwards found filled with manna. Manna the heavenly meat was called which for forty years fed the people of Israel in the wilderness. Now this food was found in the grave of John, and nothing else, and the meat is growing in it to this present day. Many miracles have there been manifested, and sick healed, and released from all calamities through the apostle's intercession. This hath the Lord Christ granted unto him, to whom is glory and honour with the Father and the Holy Ghost, ever without end. Amen.

* * * * *