The Homilies of the Anglo-Saxon Church Part 2

Pa.s.s...o...b..ATI STEPHANI, PROTOMARTYRIS.

We raeda on aere bec e is gehaten Actus Apostolorum, ?t a apostolas gehadodon seofon diaconas on aere gelaunge e of Iudeisc.u.m folce to Cristes geleafan beah, aefter his rowunge, and ?riste of deae, and upstige to heofenum. aera diacona waes se forma STEPHa.n.u.s, e we on isum daege wuria. He waes swie geleafful, and mid am Halgum Gaste afylled. a ore six waeron gecigede isum namum: Stepha.n.u.s waes se fyrmesta, oer Philippus, ridda Procorus, feora Nicanor, fifta Timotheus, sixta Parmenen, seofoa Nicolaus. as seofon hi gecuron and gesetton on aera apostola gesihe, and hi a mid gebedum and bletsungum to diaconum gehadode wurdon. Weox a daeghwonlice G.o.des bodung, and waes gemenigfylld aet getel cristenra manna earle on Hierusalem. a wear se eadiga Stepha.n.u.s mid G.o.des gife, and mid micelre strence afylled, and worhte forebeacena and micele tacna on am folce. a astodon sume a ungeleaffullan Iudei, and woldon mid heora gedwylde aes eadigan martyres lare oferswian; ac hi ne mihton his wisdome wistandan, ne am Halgum Gaste, e urh hine spraec. a setton hi lease gewitan, e hine forlugon, and cwaedon, aet he tallice word spraece be Moyse and be G.o.de. aet folc wear a micclum astyred, and a heafod-menn, and a Iudeiscan boceras, and gelaehton Stephanum, and tugon to heora geeahte; and a leasan gewitan him on {46} besaedon, "Ne geswic es man to sprecenne tallice word ongean as halgan stowe and G.o.des ?. We gehyrdon hine secgan aet Crist towyrp as stowe, and towent a gesetnysse e us Moyses taehte."

a beheoldon a hine e on am geeahte saeton, and gesawon his nebwlite swylce sumes engles ansyne. a cwae se ealdor-biscop to am eadigan cyere, "Is. .h.i.t swa hi secga?" a wolde se halga wer Stepha.n.u.s heora ungeleaffullan heortan gerihtlaecan mid heora forfaedera gebysnunge and gemynde, and to sofaestnysse wege mid ealre lufe gebigan. Begann a him to reccenne be am heahfaedere Abrahame, hu se heofenlica G.o.d hine geceas him to geoftan, and him behet, aet ealle eoda on his ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac aera ora heahfaedera gemynd, mid langsumere race, aetforan him geniwode; and hu Moyses, urh G.o.des mihte, heora foregengan ofer a Readan Sae wundorlice gelaedde, and hu hi sian feowertig geara on westene waeron, mid heofenlic.u.m bigleofan daeghwonlice gereordode; and hu G.o.d hi laedde to am Iudeiscan earde, and a haeenan eoda aetforan heora gesihum eallunga adwaescte; and be Dauides maere, aes maeran cyninges, and Salomones wuldre, e G.o.de aet maere tempel araerde. Cwae a aet nextan, "Ge wistanda am Halgum Gaste mid stium swuran, and ungeleaffulre heortan; ge sind meldan and manslagan, and ge one rihtwisan Crist nifullice acwealdon; ge underfengon ? on engla gesetnysse, and ge hit ne heoldon." Hwaet a Iudeiscan a wurdon earle on heora heortan astyrode, and biton heora te him togeanes. Se halga Stepha.n.u.s wear a afylled mid am Halgum Gaste, and beheold wi heofonas weard, and geseah G.o.des wuldor, and one Haelend standende aet his Faeder swiran; and he cwae, "Efne ic geseo heofenas opene, and mannes Sunu standende aet G.o.des swiran."

Iudei a, mid micelre stemne hrymende, heoldon heora earan, and anmodlice him to scuton, and hi hine gelaehton, and of aere byrig gelaeddon to staenenne. a leas-gewitan a ledon heora {48} hacelan aetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon a oftorfian mid heardum stanum one eadigan Stephanum; and he clypode, and cwae, "Drihten H?lend, onfoh minne gast." And gebigde his cneowu, mid micelre stemne clypigende, "Min Drihten, ne sete u as daeda him to synne." And he mid am worde a gewat to an aelmihtigum Haelende, e he on heofenan healicne standende geseah.

Se wisa Augustinus spraec ymbe as raedinge, and smeade hwi se halga cyere Stepha.n.u.s cwaede aet he gesawe mannes bearn standan aet G.o.des swyran, and nolde cwean G.o.des bearn; onne e is geuht wurlicor be Criste to cweenne G.o.des Bearn onne mannes Bearn. Ac hit gedafenode aet se Haelend swa geswutelod waere on heofenum, and swa gebodod on middangearde. Eall aera Iudeiscra teona aras urh aet, hwi Drihten Crist, see aefter flaesce solice is mannes Sunu, eac swilce waere gecweden G.o.des Sunu? fori gemunde swie gedafenlice aet G.o.dcunde gewrit, mannes Sunu standan aet G.o.des swiran to gescyndenne aera Iudeiscra ungeleaffulnysse. Crist waes aeteowed his eadigan cyere Stephane on heofenum, see fram ungeleaffullum on middangearde acweald waes, and seo heofenlice sofaestnyss be am cydde gecynysse, one seo eorlice arleasnyss huxlice taelde. Hwa maeg beon rihtlice geciged mannes Bearn, buton Criste anum, onne aelc man is twegra manna bearn, buton him anum? Se eadiga Stepha.n.u.s geseah Crist standan, foran e he waes his gefylsta on am gastlic.u.m gefeohte his martyrdomes. Witodlice we andetta on urum credan, aet Drihten sitt aet his Faeder swiran. Setl gedafena deman, and steall fylstendum oe feohtendum. Nu andet ure geleafa Cristes setl, foran e he is se soa dema lybbendra and deadra: and se eadiga cyere Stepha.n.u.s hine geseah standende, foran e he waes his gefylsta, swa swa we ?r saedon. Ealra gecorenra halgena dea is deorwure on G.o.des gesihe; ac eah-hwaeere is geuht, gif aenig todal beon maeg betwux {50} martyrum, aet se is healicost see one martyrdom aefter G.o.de astealde.

Witodlice Stepha.n.u.s waes to diacone gehadod aet aera apostola handum; ac he hi forestop on heofenan rice mid sigefaestum deae; and swa se e waes neoor on endebyrdnysse, wear fyrmest on rowunge; and se e waes leorning-cniht on hade, ongann wesan lareow on martyrdome. one dea solice e se Haelend gemedemode for mannum rowian, one ageaf Stepha.n.u.s fyrmest manna am Haelende. He is gecweden protomartyr, aet is se forma cyere, foran e he aefter Cristes rowunge aerest martyrdom gerowode. Stepha.n.u.s is Grecisc nama, aet is on Leden, Coronatus, aet we cwea on Englisc, GewuldorbeaG.o.d; foran e he haef one ecan wuldorbeah, swa swa his nama him forewiteG.o.de.

a leasan gewitan, e hine forsaedon, hine ongunnon aerest to torfienne; foran e Moyses ? taehte, aet swa hwa swa oerne to deae fors?de, sceolde wurpan one forman stan to am e he aer mid his tungan acwealde. a rean Iudei wedende one halgan st?ndon: and he clypode, and cwae, "Drihten, ne sete u as d?da him to synne."

Understanda nu, mine gebrora, a micclan lufe aes eadigan weres. On deae he waes gesett, and eah he baed mid sore lufe for his cwelleras; and betwux aera stana hryre, aa gehwa mihte his leofostan frynd forgytan, a betaehte he his fynd G.o.de, us cweende, "Drihten, ne sete u as daeda him to synne." Swior he besorgade a heora synna onne his agene wunda; swior heora arleasnysse onne his sylfes dea; and rihtlice swior, foran e heora arleasnysse fyligde se eca dea, and aet ece lif fyligde his deae.

Saulus heold aera leasra gewitena reaf, and heora mod to aere staeninge geornlice tihte. Stepha.n.u.s solice gebigedum cneowum Drihten baed aet he Saulum alysde. Wear a Stephanes ben fram G.o.de gehyred, and Saulus wear alysed. Se arfaesta waes gehyred, and se arleasa wear gerihtwisod.

On yssere daede is geswutelod hu micclum fremige aere {52} soan lufe gebed. Witodlice naefde G.o.des gelaung Paulum to lareowe, gif se halga martyr Stepha.n.u.s swa ne baede. Efne nu Paulus blissa mid Stephane on heofenan rice; mid Stephane he bric Cristes beorhtnysse, and mid him he rixa. ider e Stepha.n.u.s forestop, mid Saules stanum oftorfod, ider folG.o.de Paulus gefultumod urh Stephanes gebedu. aer nis Paulus gescynd urh Stephanes slege, ac Stepha.n.u.s glada on Paules gefaerraedene; foran e seo soe lufu on heora aegrum blissa. Seo soe lufu oferwann aera Iudeiscra renysse on Stephane, and seo ylce lufu oferwreah synna micelnysse on Paule, and heo on heora aegrum samod geearnode heofenan rice.

Eornostlice seo soe lufu is wylspring and ordfruma ealra G.o.dnyssa and aeele trumnys, and se weg e l?t to heofonum. Se e faer on sore lufe ne maeg he dwelian, ne forhtian: heo gewissa, and gescylt, and gelaet. urh a soan lufe waes es halga martyr swa gebyld aet he bealdlice aera Iudeiscra ungeleaffulnysse reade, and he orsorh betwux am greatum hagolstanum urhwunode; and he for am staenendum welwillende gebaed, and aer to-eacan a heofenlican healle cucu and gewuldorbeaG.o.d inn-ferde.

Mine gebrora, uton geefenlaecan be sumum daele swa miccles lareowes geleafan, and swa maeres cyeres lufe. Uton lufian ure gebrora on G.o.des gelaunge mid swilc.u.m mode swa swa es cyere a lufode his fynd. Beo gemyndige hwaet seo sylfe Sofaestnys on am halgan G.o.dspelle behet, and hwilc wedd us gesealde. Se Haelend cwae, "Gif ge forgyfa am mannum e wi eow agylta, onne forgyf eow eower Faeder eowere synna: gif ge onne nella forgyfan, nele eac eower Faeder eow forgifan eowere gyltas." Ge gehyra nu, mine gebrora, aet hit stent urh G.o.des gyfe on urum agenum dihte hu us bi aet G.o.de gedemed. He cwae, "Gif ge forgyfa, eow bi forgyfen." Ne bepaece nan man hine sylfne: witodlice gif hwa furon aenne man hata on isum middangearde, swa hwaet swa he to G.o.de gede, eal {54} he hit forlyst; foran e se apostol Paulus ne bi geligenod, e cwae, "eah e ic aspende ealle mine aehta on earfena bigleofan, and eah e ic minne agenne lichaman to cwale gesylle, swa aet ic forbyrne on martyrdome; gif ic naebbe a soan lufe, ne frema hit me nan ing." Be an ylcan cwae se G.o.dspellere Iohannes, "See his broor ne lufa, he wuna on deae." Eft he cwae, "aelc aera e his broor hata is manslaga." Ealle we sind gebrora e on G.o.d gelyfa, and we ealle cwea, "Pater noster qui es in celis," aet is, "Ure Faeder e eart on heofonum." Ne gedyrstlaece nan man be maeghade, butan sore lufe. Ne truwige nan man be aelmesdaedum oe on gebedum, butan aere foresaedan lufe; foran e swa lange swa he hylt one sweartan ni on his heortan, ne maeg he mid nanum inge one mildheortan G.o.d gegladian. Ac gif he wille aet him G.o.d milde s, onne hlyste he G.o.des raedes, na of minum mue, ac of Cristes sylfes: he cwae, "Gif u offrast ine lac to G.o.des weofode, and u aer gemyndig bist aet in broor haef sum ing ongean e, forlaet aerrihte a lac aetforan am weofode, and gang aerest to inum breer, and e to him gesibsuma; and onne u eft cymst to am weofode, geoffra onne ine lac." Gif u onne inum cristenum breer deredest, onne haef he sum ing ongean e, and u scealt be G.o.des taecunge hine gegladian, aer u ine lac geoffrige. Gif onne se cristena mann, e in broor is, e ahwar geyfelode, aet u scealt miltsigende forgifan. Ure gastlican lac sind ure gebedu, and lofsang, and husel-halgung, and gehwilce ore lac e we G.o.de offria, a we sceolon mid gesibsumere heortan and broerlicere lufe G.o.de betaecan. Nu cwy sum man ongean as raedinge, Ne maeg ic minne feond lufian, one e ic daeghwonlice waelhreowne togeanes me geseo. Eala u mann, u sceawast hwaet in broor e dyde, and u ne sceawast hwaet u G.o.de gedydest.

onne u micele swaerran synna wi G.o.d gefremodest, hwi nelt u forgyfan a lytlan gyltas anum menn, aet se aelmihtiga G.o.d e a micclan {56} synna forgyfe? Nu cwyst u eft, Micel gedeorf bi me aet ic minne feond lufige, and for one gebidde e me hearmes cep. Ne wicwee we aet hit micel gedeorf ne sy; ac gif hit is hefigtyme on yssere worulde, hit becym to micelre mede on aere toweardan. Witodlice urh ines feondes lufe u bist G.o.des freond; and na aet an aet u his freond sy, ac eac swilce u bist G.o.des bearn, urh a raedene aet u inne feond lufige; swa swa Crist sylf cwae, "Lufia eowere fynd, do am tela e eow hatia, aet ge beon eoweres Faeder cild, see on heofenum is." Menigfealde earfonyssa and hospas wolde gehwa eaelice forberan wi an aet he moste sumum rican men to bearne geteald beon, and his yrfenuma to gewitendlic.u.m aehtum: forbera nu geyldelice for am ecan wurmynte, aet ge G.o.des bearn getealde beon, and his yrfenuman on heofenlic.u.m spedum, aet aet se oer foryldigan wolde for ateorigendlicere edwiste.

We secga eow G.o.des riht; healda gif ge willon. Gif we hit forsuwia, ne bi us geborgen. Cristes lufu us neada aet we simle a G.o.dan tihton, aet hi on G.o.dnysse urhwunion; and a yfelan we mynegia, aet hi fram heora yfelnessum hraedlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, ne se yfela ortruwige urh his unrihtwisnysse. Ondraede se G.o.da aet he fealle; hogige se yfela aet he astande. Se e yfel sy geefenlaece he Paules gecyrrednysse; se e G.o.d sy urhwunige he on G.o.dnysse mid Stephane; foran e ne bi nan anginn herigendlic butan G.o.dre geendunge. aelc lof bi on ende gesungen.

Mine gebrora, gyrstan-daeg gemedemode ure Drihten hine sylfne, aet he ysne middangeard urh soe menniscnysse geneosode: nu to-d?g se aeela cempa Stepha.n.u.s, fram lichamlicere wununge gewitende, sigefaest to heofenum ferde.

Crist nier-astah, mid flaesce bewaefed; Stepha.n.u.s up-astah, urh his blod gewuldorbeaG.o.d. Gyrstan-daeg sungon englas "G.o.de wuldor on heannyssum;" nu to-daeg hi underfengon Stephanum blissigende on heora geferraedene, mid am he wuldra and blissa a on ecnysse. Amen.

DECEMBER XXVI.

THE Pa.s.sION 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 pa.s.sion, 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 G.o.d waxed then daily, and the number of christian men was greatly multiplied in Jerusalem. Then was the blessed Stephen filled with G.o.d'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 G.o.d. 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 G.o.d'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 G.o.d of heaven chose him for a.s.sociate, 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 G.o.d'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 G.o.d 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 G.o.d. 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 G.o.d, 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 G.o.d." 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 G.o.d's right hand, and would not say the Son of G.o.d; when it seemed worthier of Christ to be called the Son of G.o.d 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 G.o.d; for the holy writ hath very properly mentioned the Son of man standing at the right hand of G.o.d, 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 G.o.d; yet it seems, if any difference may be between martyrs, that he is the most exalted who suffered {51} martyrdom next to G.o.d. 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 pa.s.sion 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 G.o.d, 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 G.o.d 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 n.o.ble fort.i.tude, 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 G.o.d'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 G.o.d's grace, at our own option how we shall be judged before G.o.d. 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 G.o.d, and we all say, "Pater noster qui es in clis," 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 G.o.d. But if he desire that G.o.d 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 G.o.d'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 G.o.d'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 G.o.d, which we should give to G.o.d 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 G.o.d. When thou much heavier sins hast perpetrated against G.o.d, why wilt thou not forgive one man little offences, that the Almighty G.o.d 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 G.o.d, and not only art thou his friend, but thou art also a child of G.o.d, 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 G.o.d, and his heirs in heavenly riches, that which the other would undergo for a frail matter.

We tell you G.o.d'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 n.o.ble 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 G.o.d 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.

a.s.sUMPTIO S[=CI] IOHANNIS APOSTOLI.

Iohannes se G.o.dspellere, Cristes dyrling, wear on ysum daege to heofenan rices myrhe, urh G.o.des neosunge, genumen. He waes Cristes moddrian sunu, and he hine lufode synderlice; na swa micclum for aere maeglican sibbe swa for aere claennysse his ansundan maeghades. He waes on maeghade G.o.de gecoren, and he on ecnysse on ungewemmedum maeghade urhwunode. Hit is geraed on gewyrdelic.u.m rac.u.m aet he wolde wifian, and Crist wear to his gyftum gelaod. a gelamp hit aet aet am gyftum win wear ateorod. Se Haelend a het a enig-men afyllan six staenene fatu mid hluttrum waetere, and he mid his bletsunge aet waeter to aeelum wine awende. is is aet forme tacn e he on his menniscnysse openlice geworhte. a wear Iohannes swa onbryrd urh aet tacn, aet he aerrihte his bryde on maeghade forlet, and symle syan Drihtne folG.o.de, and wear a him inweardlice gelufod, foran e he hine aetbraed am flaesclic.u.m l.u.s.tum. Witodlice isum leofan leorning-cnihte befaeste se Haelend his modor, aa he on rode hengene mancynn alysde; aet his claene lif aes claenan maedenes Marian gymde, and heo a on hyre swyster suna enungum wunode.

Eft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow casere on Romana rice, aefter Nerone, se waes Domicia.n.u.s gehaten, cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and one maeran G.o.dspellere aeron het bescufan; ac he, urh G.o.des gescyldnysse, ungewemmed of am hatum baee eode. Eft aa se waelreowa ne mihte aes eadigan apostoles bodunge alecgan, a asende he hine on wraecsi to anum igeoe e is Pamas geciged, aet he aer urh hungres scearpnysse acwaele. Ac se aelmihtiga Haelend ne forlet to gymeleaste his gelufedan apostol, ac {60} geswutelode him on am wraecsie a toweardan onwrigenysse, be aere he awrat a boc e is gehaten APOCALIPSIS: and se waelhreowa Domicia.n.u.s on am ylcan geare wear acweald aet his witena handum; and hi ealle anmodlice raeddon aet ealle his gesetnyssa aydlode waeron. a wear Nerua, swie arfaest man, to casere gecoren. Be his geafunge gecyrde se apostol ongean mid micclum wurmynte, see mid hospe to wraecsie asend waes. Him urnon ongean weras and wif faegnigende, and cweende, "Gebletsod is se e com on G.o.des naman."

Mid am e se apostol Iohannes stop into aere byrig Ephesum, a baer man him togeanes anre wydewan lic to byrigenne; hire nama waes Drusiana. Heo waes swie gelyfed and aelmesgeorn, and a earfan, e heo mid cystigum mode eallunga afedde, dreorige mid wope am lice folG.o.don. a het se apostol a baere settan, and cwae, "Min Drihten, Haelend Crist! Araere e, Drusiana; aris, and gecyrr ham, and gearca us gereordunge on inum huse." Drusiana a aras swilce of slaepe awreht, and, carfull be aes apostoles haese, ham gewende.

On am orum daege eode se apostol be aere straet, a ofseah he hwaer sum uwita laedde twegen gebroru, e haefdon behwyrfed eall heora yldrena gestreon on deorwurum gymstanum, and woldon a tocwysan on ealles aes folces gesihe, to waefersyne, swylce to forsewennysse woruldlicra aehta. Hit waes gewunelic on am timan aet a e woldon woruld-wisdom gecneordlice leornian, aet hi behwyrfdon heora are on gymstanum, and a tobraecon; oe on sumum gyldenum wecge, and one on s? awurpan; ilaes e seo smeaung aera aehta hi aet aere lare hremde. a clypode se apostol one uwitan Graton him to, and cwae, "Dyslic bi aet hwa woruldlice speda forhogige for manna herunge, and beo on G.o.des dome genierod. Ydel bi se laecedom e ne maeg one untruman gehaelan; swa bi eac ydel seo lar e ne gehael aere sawle leahtras and uneawas. {62} Solice min lareow Crist sumne cniht e gewilnode aes ecan lifes ysum wordum laerde, aet he sceolde ealle his welan beceapian, and aet wur earfum daelan, gif he wolde fulfremed beon, and he syan haefde his goldhord on heofenum, and aer to-eacan aet ece lif."

Graton a se uwita him andwyrde, "as gymstanas synd tocwysede for ydelum gylpe, ac gif in lareow is so G.o.d, gefeg as bricas to ansundnysse, aet heora wur maege earfum fremian." Iohannes a gegaderode aera gymstana bricas, and beseah to heofonum, us cweende, "Drihten Haelend, nis e nan ing earfoe; u ge-edstaelodest isne tobrocenan middangeard on inum geleaffullum, urh tacen aere halgan rode; ge-edstaela nu as deorwuran gymstanas, urh inra engla handa, aet as nytenan menn ine mihta oncnawon, and on e gelyfon." Hwaet, a faerlice wurdon a gymstanas swa ansunde, aet furon nan tacen aere aerran tocwysednysse naes gesewen. a se uwita Graton samod mid am cnihtum feoll to Iohannes fotum, gelyfende on G.o.d. Se apostol hine fullode mid eallum his hirede, and he ongann G.o.des geleafan openlice bodian. a twegen gebrora, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora aehta daeldon w?dlum, and filigdon am apostole, and micel menigu geleaffulra him eac to geeodde.

a becom se apostol aet sumum saele to aere byrig Pergamum, aer a foresaedan cnihtas iu aer eardodon, and gesawon heora eowan mid G.o.dewebbe gefreatewode, and on woruldlic.u.m wuldre scinende. a wurdon hi mid deofles flan urhscotene, and dreorige on mode, aet hi waedligende on anum waclic.u.m waefelse ferdon, and heora eowan on woruldlic.u.m wuldre scinende waeron. a undergeat se apostol as deoflican facn, and cwae, "Ic geseo aet eower mod is awend, and eower andwlita, foran e ge eowre speda earfum daeldon, and mines Drihtnes lare fyligdon: ga nu fori to wuda, and heawa incre byrene gyrda, and gebringa to me." Hi dydon be his haese, and he on G.o.des {64} naman a grenan gyrda gebletsode, and hi wurdon to readum golde awende. Eft cwae se apostol Iohannes, "Ga to aere s?-strande, and fecca me papolstanas." Hi dydon swa; and Iohannes a on G.o.des maegenrymme hi gebletsode, and hi wurdon gehwyrfede to deorwurum gymmum. a cwae se apostol, "Ga to smian, and fandia ises goldes and issera gymstana."

Hi a eodon, and eft comon, us cweende, "Ealle as goldsmias secga aet hi naefre aer swa claene gold, ne swa read ne gesawon: eac as gym-wyrhtan secga aet hi naefre swa deorwure gymstanas ne gemetton." a cwae se apostol him to, "Nima is gold, and as gymstanas, and fara, and bicga eow land-are; foran e ge forluron a heofenlican speda. Bicga eow paellene cyrtlas, aet ge to lytelre hwile scinon swa swa rose, aet ge hraedlice forweornion. Beo blowende and welige hwilwendlice, aet ge ecelice waedlion. Hwaet la, ne maeg se aelmihtiga Wealdend urhteon aet he do his eowan rice for worulde, genihtsume on welan, and unwimetenlice scinan? Ac he sette gecamp geleaffullum sawlum, aet hi gelyfon to geagenne a ecan welan, a e for his naman a hwilwendan speda forhogia. Ge gehaeldon untruman on aes Haelendes naman, ge afligdon deoflu, ge forgeafon blindum gesihe, and gehwilce uncoe gehaeldon: efne nu is eos gifu eow aetbroden, and ge sind earmingas gewordene, ge e waeron maere and strange. Swa micel ege stod deoflum fram eow, aet hi be eowere haese a ofsettan deofolseocan forleton; nu ge ondraeda eow deoflu. a heofenlican aehta sind us eallum gemaene. Nacode we waeron acennede, and nacode we gewita. aere sunnan beorhtnys, and aes monan leoht, and ealra tungla sind gemaene am rican and am heanan. Ren-scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and G.o.des neosung, sind eallum gemaene, earmum and eadigum: ac se ungesaeliga gytsere wile mare habban onne him genihtsuma, onne he furon orsorh ne bric his genihtsumnysse. Se gytsere haef aenne lichaman, and {66} menigfealde scrud; he haef ane wambe, and usend manna bigleofan: witodlice aet he for gytsunge uncyste nanum orum syllan ne maeg, aet he horda, and nat hwam; swa swa se witega cwae, 'On idel bi aelc man gedrefed, see horda, and nat hwam he hit gegadera.' Witodlice ne bi he aera aehta hlaford, onne he hi daelan ne maeg; ac he bi aera aehta eowa, onne he him eallunga eowa; and aer to-eacan him weaxa untrumnyssa on his lichaman, aet he ne maeg ?tes oe w?tes brucan. He cara daeges and nihtes aet his feoh gehealden sy; he gym graedelice his teolunge, his gafoles, his gebytlu; he beryp a wannspedigan, he fulg? his l.u.s.tum and his plegan; onne faerlice gewitt he of issere worulde, nacod and forscyldiG.o.d, synna ana mid him ferigende; foran e he sceal ece wite rowian."

Efne aa se apostol as lare sprecende waes, a baer sum wuduwe hire suna lic to bebyrgenne, se haefde gewifod ritigum nihtum ?r. Seo dreorige modor a samod mid am licmannum rarigende hi astrehte aet aes halgan apostoles fotum, biddende aet he hire sunu on G.o.des naman araerde, swa swa he dyde a wydewan Drusianam. Iohannes a ofhreow aere meder and aera licmanna dreorignysse, and astrehte his lichaman to eoran on langsumum gebede, and a aet nextan aras, and eft up-ahafenum handum langlice baed. aa he us riwa gedon haefde, a het he unwindan aes cnihtes lic, and cwae, "Eala u cniht, e urh ines flaesces l.u.s.t hraedlice ine sawle forlure; eala u cniht, u ne cuest inne Scyppend; u ne cuest manna Haelend; u ne cuest one soan freond; and fori u beurne on one wyrstan feond. Nu ic ageat mine tearas, and for inre nytennysse geornlice baed, aet u of deae arise, and isum twam gebrorum, Attico and Eugenio, cye hu micel wuldor hi forluron, and hwilc wite hi geearnodon." Mid am a aras se cniht Stacteus, and feoll to Iohannes fotum, and begann to reagenne a gebroru e miswende w?ron, us cweende, "Ic geseah a englas, e eower gymdon, dreorige {68} wepan, and a awyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice gearo, and scinende gebytlu mid wistum afyllede, and mid ec.u.m leohte: a ge forluron urh unwaerscipe, and ge begeaton eow eosterfulle wununga mid drac.u.m afyllede, and mid brastligendum ligum, mid unasecgendlic.u.m witum afyllede, and mid anraec.u.m stenc.u.m; on am ne ablin granung and oterung daeges oe nihtes: bidda fori mid inweardre heortan ysne G.o.des apostol, eowerne lareow, aet he eow fram am ec.u.m forwyrde araere, swa swa he me fram deae araerde; and he eowre saula, e nu synd adyleG.o.de of aere liflican bec, gelaede eft to G.o.des gife and miltsunge."

Se cniht a Stacteus, e of deae aras, samod mid am gebrorum, astrehte hine to Iohannes fotswaum, and aet folc for mid ealle, anmodlice biddende aet he him to G.o.de geinG.o.de. Se apostol a bebead am twam gebrorum aet hi ritig daga be hreowsunge daedbetende G.o.de geoffrodon, and on faece geornlice baedon, aet a gyldenan gyrda eft to an aerran gecynde awendon, and a gymstanas to heora wacnysse. aefter ritigra daga faece, aa hi ne mihton mid heora benum aet gold and a gymstanas to heora gecynde awendan, a comon hi mid wope to am apostole, us cweende, "Symle u taehtest mildheortnysse, and aet man orum miltsode; and gif man orum miltsa, hu micele swior wile G.o.d miltsian and arian mannum his hand-geweorce! aet aet we mid gitsigendum eagum agylton, aet we nu mid wependum eagum bereowsia."

a andwyrde se apostol, "Bera a gyrda to wuda, and a stanas to s?-strande: hi synd gecyrrede to heora gecynde." aa hi is gedon haefdon, a underfengon hi eft G.o.des gife, swa aet hi adraefdon deoflu, and blinde, and untrume gehaeldon, and fela tacna on Drihtnes naman gefremedon, swa swa hi aer dydon.

Se apostol a gebigde to G.o.de ealne one eard Asiam, se is geteald to healfan daele middan-eardes; and awrat a {70} feoran Cristes boc, seo hrepa swyost ymbe Cristes G.o.dcundnysse. a ore ry G.o.dspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes menniscnysse. a asprungon gedwolmenn on G.o.des gelaunge, and cwaedon aet Crist naere aer he acenned waes of Marian. a baedon ealle a leod-bisceopas one halgan apostol aet he a feoran boc gesette, and aera gedwolmanna dyrstignesse adwaescte. Iohannes a bead reora daga faesten gemaenelice; and he aefter am faestene wear swa miclum mid G.o.des gaste afylled, aet he ealle G.o.des englas, and ealle gesceafta, mid heahlic.u.m mode oferstah, and mid ysum wordum a G.o.dspellican gesetnysse ongan, "In principio erat uerb.u.m, et uerb.u.m erat apud Deum, et Deus erat uerb.u.m, et reliqua:" aet is on Englisc, "On fryme waes word, and aet word waes mid G.o.de, and aet word waes G.o.d; is waes on fryme mid G.o.de; ealle ing sind urh hine geworhte, and nis nan ing buton him gesceapen." And swa for on ealre aere G.o.dspellican gesetnysse, he cydde fela be Cristes G.o.dcundnysse, hu he ecelice butan angynne of his Faeder acenned is, and mid him rixa on annysse aes Halgan Gastes, a butan ende. Feawa he awrat be his menniscnysse, foran e a ry ore G.o.dspelleras genihtsumlice be am heora bec setton.

Hit gelamp aet sumum saele aet a deofolgyldan e a gt ungeleaffulle w?ron, gecwaedon aet hi woldon one apostol to heora haeenscipe geneadian. a cwae se apostol to am haeengyldum, "Ga ealle endemes to G.o.des cyrcan, and clypia ealle to eowerum G.o.dum, aet seo cyrce afealle urh heora mihte; onne buge ic to eowerum haeenscipe. Gif onne eower G.o.des miht a halgan cyrcan towurpan ne maeg, ic towurpe eower tempel urh aes aelmihtigan G.o.des mihte, and ic tocwyse eower deofolgyld; and bi onne rihtlic geuht aet ge geswycon eoweres gedwyldes, and gelyfon on one soan G.o.d, see ana is aelmihtig." a haeengyldan isum cwyde gewaerlaehton, and Iohannes mid geswaesum wordum aet folc tihte, aet hi ufor eodon fram am deofles {72} temple; and mid beorhtre stemne aetforan him eallum clypode, "On G.o.des naman ahreose is tempel, mid eallum am deofolgyldum e him on eardia, aet eos menigu tocnawe aet is haeengyld deofles biggeng is." Hwaet a faerlice ahreas aet tempel grundlunga, mid eallum his anlicnyssum to duste awende.

On am ylcan daege wurdon gebigede twelf usend haeenra manna to Cristes geleafan, and mid fulluhte gehalG.o.de.

a sceorede a gyt se yldesta haeengylda mid mycelre wyrnysse, and cwae aet he nolde gelyfan buton Iohannes attor drunce, and urh G.o.des mihte one cwelmbaeran drenc oferswide. a cwae se apostol, "eah u me attor sylle, urh G.o.des naman hit me ne dera." a cwae se haeengylda Aristodemus, "u scealt aerest oerne geseon drincan, and aerrihte cwelan, aet huru in heorte swa forhtige for am deadbaerum drence." Iohannes him andwyrde, "Gif u on G.o.d gelyfan wylt, ic unforhtmod aes drences onfo." a getengde se Aristodemus to am heahgerefan, and genam on his cwearterne twegen eofas, and sealde him one unlybban aetforan eallum am folce, on Iohannes gesihe; and hi aerrihte aefter am drence gewiton. Syan se haeengylda eac sealde one attorbaeran drenc am apostole, and he mid rodetacne his mu, and ealne his lichaman gew?pnode, and one unlybban on G.o.des naman halsode, and sian mid gebildum mode hine ealne gedranc. Aristodemus a and aet folc beheoldon one apostol reo tida daeges, and gesawon hine habban glaedne andwlitan, buton blacunge and forhtunge; and hi ealle clypodon, "An so G.o.d is, see Iohannes wura." a cwae se haeengylda to am apostole, "Gyt me tweona; ac gif u as deadan sceaan, on ines G.o.des naman araerst, onne bi min heorte geclaensod fram aelcere twynunge." a cwae Iohannes, "Aristodeme, nim mine tunecan, and lege bufon aera deadra manna lic, and cwe, 'aes Haelendes Cristes apostol me asende to eow, aet ge on his naman of deae arison, and aelc man oncnawe aet {74} dea and lif eowia minum Haelende.'" He a be aes apostoles haese baer his tunecan, and alede uppon am twam deadum; and hi aerrihte ansunde arison. aa se haeengylda aet geseah, a astrehte he hine to Iohannes fotum, and syan ferde to am heahgerefan, and him a wundra mid hluddre stemne cydde. Hi a begen one apostol gesohton, his miltsunge biddende. a bead se apostol him seofon nihta faesten, and hi sian gefullode; and hi aefter am fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum craefte araerdon G.o.de maere cyrcan on aes apostoles wurmynte.

aa se apostol waes nigon and hund-nigontig geara, a aeteowode him Drihten Crist mid am orum apostolum, e he of isum life genumen haefde, and cwae, "Iohannes, c.u.m to me; tima is aet u mid inum gebrorum wistfullige on minum gebeorscipe." Iohannes a aras, and eode wi aes Haelendes; ac he him to cwae, "Nu on sunnan-daeg, mines aeristes daege, u cymst to me:" and aefter am worde Drihten gewende to heofenum. Se apostol micclum blissode on am behate, and on am sunnan-uhtan aerwacol to aere cyrcan com, and am folce, fram hancrede o undern, G.o.des gerihta laerde, and him maessan gesang, and cwae aet se Haelend hine on am daege to heofonum gelaod haefde. Het a delfan his byrgene wi aet weofod, and aet greot ut-awegan. And he eode cucu and gesund into his byrgene, and astrehtum handum to G.o.de clypode, "Drihten Crist, ic ancige e aet u me gelaodest to inum wistum: u wast aet ic mid ealre heortan e gewilnode. Oft ic e baed aet ic moste to e faran, ac u cwaede aet ic anbidode, aet ic e mare folc gestrynde. u heolde minne lichaman wi aelce besmittennysse, and u simle mine sawle onlihtest, and me nahwar ne forlete. u settest on minum mue inre sofaestnysse word, and ic awrat a lare e ic of inum mue gehyrde, and a wundra e ic e wyrcan geseah. Nu ic e betaece, Drihten! ine bearn, a e in gelaung, maeden and {76} moder, urh waeter and one Halgan Gast, e gestrynde. Onfoh me to minum gebrorum mid am e u come, and me gelaodest. Geopena ongean me lifes geat, aet aera eostra ealdras me ne gemeton. u eart Crist, aes lifigendan G.o.des Sunu, u e be ines Faeder haese middangeard gehaeldest, and us one Halgan Gast asendest. e we heria, and ancia inra menigfealdra G.o.da geond ungeendode worulde. Amen."

aefter ysum gebede aeteowode heofenlic leoht bufon am apostole, binnon aere byrgene, ane tid swa beorhte scinende, aet nanes mannes gesih aes leohtes leoman sceawian ne mihte; and he mid am leohte his gast ageaf am Drihtne e hine to his rice gelaode. He gewat swa freoh fram deaes sarnysse, of isum andweardan life, swa swa he waes aelfremed fram lichamlicere gewemmednysse. Solice syan waes his byrgen gemet mid mannan afylled.

Manna waes gehaten se heofenlica mete, e feowertig geara afedde Israhela folc on westene. Nu waes se bigleofa gemett on Iohannes byrgene, and nan ing elles; and se mete is weaxende on hire o isne andweardan daeg. aer beo fela tacna aeteowode, and untrume gehaelde, and fram eallum frecednyssum alysede, urh aes apostoles ingunge. aes him getia Drihten Crist, am is wuldor and wurmynt mid Faeder and Halgum Gaste, a butan ende. Amen.

{59} DECEMBER XXVII.

THE a.s.sUMPTION OF SAINT JOHN THE APOSTLE.

John the Evangelist, Christ's darling, was on this day, through G.o.d'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 chast.i.ty. He was in chast.i.ty chosen to G.o.d, and he ever continued in undefiled chast.i.ty. 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 n.o.ble 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 l.u.s.ts. 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 G.o.d'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 G.o.d."

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 G.o.d'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 G.o.d, 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 G.o.d. The apostle baptized him with all his family, and he began openly to preach G.o.d'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 mult.i.tude 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 G.o.d'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 G.o.d'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 G.o.d'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 h.o.a.rdeth, and knoweth not for whom, as the prophet said, 'Vainly is every man troubled who h.o.a.rdeth, 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 l.u.s.ts 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 G.o.d'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 l.u.s.t 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 G.o.d, 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 G.o.d's grace and mercy."