We rædað on ðære béc þe is geháten Actus Apostolorum, þǽt ða apostolas gehádodon seofon diaconas on ðære gelaðunge þe of Iudeiscum folce to Cristes geleafan beah, æfter his ðrowunge, and ǽriste of deaðe, and upstige to heofenum. Þæra diacona wæs se formaStephanus, þe we on ðisum dæge wurðiað. He wæs swiðe geleafful, and mid þam Halgum Gaste afylled. Þa oðre six wæron gecigede ðisum namum: Stephanus wæs se fyrmesta, oðer Philippus, þridda Procorus, feorða Nicanor, fifta Timotheus, sixta Parmenen, seofoða Nicolaus. Ðas seofon hí gecuron and gesetton on ðæra apostola gesihðe, and hi ða mid gebedum and bletsungum to diaconum gehadode wurdon. Weox ða dæghwonlice Godes bodung, and wæs gemenigfylld þæt getel cristenra manna þearle on Hierusalem. Þa wearð se eadiga Stephanus mid Godes gife, and mid micelre strencðe afylled, and worhte forebeacena and micele tácna on ðam folce. Ða astodon sume ða ungeleaffullan Iudei, and woldon mid heora gedwylde þæs eadigan martyres láre oferswiðan; ac hi ne mihton his wisdome wiðstandan, ne ðam Halgum Gaste, ðe ðurh hine spræc. Þa setton hí lease gewitan, ðe hine forlugon, and cwædon, þæt hé tállice word spræce be Moyse and be Gode. Þæt folc wearð ða micclum astyred, and þa heafod-menn, and þa Iudeiscan boceras, and gelæhton Stephanum, and tugon to heora geþeahte; and ða leasan gewitan him onbesædon, "Ne geswicð ðes man to sprecenne tallice word ongean þas halgan stowe and Godes ǽ. We gehyrdon hine secgan þæt Crist towyrpð þas stowe, and towent ða gesetnysse ðe ús Moyses tæhte." Þa beheoldon ða hine ðe on þam geðeahte sæton, and gesawon his nebwlite swylce sumes engles ansyne. Ða cwæð se ealdor-biscop to ðam eadigan cyðere, "Is hit swa hí secgað?" Ða wolde se halga wer Stephanus heora ungeleaffullan heortan gerihtlæcan mid heora forðfæderagebysnungeand gemynde, and to soðfæstnysse wege mid ealre lufe gebigan. Begann ða him to reccenne be ðam heahfædere Abrahame, hu se heofenlica God hine geceas him to geþoftan, and him behet, þæt ealle ðeoda on his ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac ðæra oðra heahfædera gemynd, mid langsumere race, ætforan him geniwode; and hu Moyses, ðurh Godes mihte, heora foregengan ofer ða Readan Sæ wundorlice gelædde, and hú hí siððan feowertig geara on westene wæron, mid heofenlicum bigleofan dæghwonlice gereordode; and hu God hí lædde to ðam Iudeiscan earde, and ða hæðenan ðeoda ætforan heora gesihðum eallunga adwæscte; and be Dauides mærðe, þæs mæran cyninges, and Salomones wuldre, ðe Gode þæt mære tempel arærde. Cwæð þa æt nextan, "Ge wiðstandað þam Halgum Gaste mid stiðum swuran, and ungeleaffulre heortan; ge sind meldan and manslagan, and ge ðone rihtwisan Crist niðfullice acwealdon; ge underfengon ǽ on engla gesetnysse, and ge hit ne heoldon." Hwæt ða Iudeiscan þa wurdon þearle on heora heortan astyrode, and biton heora teð him togeanes. Se halga Stephanus wearð þa afylled mid þam Halgum Gaste, and beheold wið heofonas weard, and geseah Godes wuldor, and þone Hælend standende æt his Fæder swiðran; and he cwæð, "Efne ic geseo heofenas opene, and mannes Sunu standende æt Godes swiðran." Iudei ða, mid micelre stemne hrymende, heoldon heora earan, and anmodlice him to scuton, and hi hine gelæhton, and of ðære byrig gelæddon to stænenne. Þa leas-gewitan ða lédon heorahacelan ætforan fotum sumes geonges cnihtes, se wæs gecigedSaulus. Ongunnon ða oftorfian mid heardum stanum ðone eadigan Stephanum; and hé clypode, and cwæð, "Drihten Hǽlend, onfóh minne gast." And gebigde his cneowu, mid micelre stemne clypigende, "Min Drihten, ne sete ðu ðas dæda him to synne." And hé mid þam worde ða gewát to ðan Ælmihtigum Hælende, þe he on heofenan healicne standende geseah.
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 wasStephen, 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, andthe 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 thefeet of a young man who was calledSaul. 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.
Se wisa Augustinus spræc ymbe ðas rædinge, and smeade hwí se halga cyðere Stephanus cwæde þæt he gesawe mannes bearn standan æt Godes swyðran, and nolde cweðan Godes bearn; þonne ðe is geþuht wurðlicor be Criste to cweðenne Godes Bearn ðonne mannes Bearn. Ac hit gedafenode þæt se Hælend swa geswutelod wære on heofenum, and swa gebodod on middangearde. Eall ðæra Iudeiscra teona aras þurh þæt, hwí Drihten Crist, seðe æfter flæsce soðlice is mannes Sunu, eac swilce wære gecweden Godes Sunu? forði gemunde swiðe gedafenlice þæt godcunde gewrit, mannes Sunu standan æt Godes swiðran to gescyndenne þæra Iudeiscra úngeleaffulnysse. Crist wæs æteowed his eadigan cyðere Stephane on heofenum, seðe fram ungeleaffullum on middangearde acweald wæs, and seo heofenlice soðfæstnyss be ðam cydde gecyðnysse, þone seo eorðlice arleasnyss huxlice tælde. Hwá mæg beon rihtlice gecíged mannes Bearn, buton Criste anum, þonne ælc man is twegra manna bearn, buton him anum? Se eadiga Stephanus geseah Crist standan, forðan þe he wæs his gefylsta on ðam gastlicum gefeohte his martyrdomes. Witodlice we andettað on urum credan, þæt Drihten sitt æt his Fæder swiðran. Setl gedafenað déman, and steall fylstendum oððe feohtendum. Nu andet ure geleafa Cristes setl, forðan ðe hé is se soða déma lybbendra and deadra: and se eadiga cyðere Stephanus híne geseah standende, forðan ðe he wæs his gefylsta, swa swa we ǽr sædon. Ealra gecorenra halgena deað is deorwurðe on Godes gesihðe; ac ðeah-hwæðere is geþuht, gif ænig todál beon mæg betwuxmartyrum, þæt se is healicost seðe ðone martyrdom æfter Gode astealde. Witodlice Stephanus wæs to diacone gehádod æt ðæra apostola handum; ac hé hí forestóp on heofenan rice mid sigefæstum deaðe; and swa se ðe wæs neoðor on endebyrdnysse, wearð fyrmest on ðrowunge; and se ðe wæs leorning-cniht on háde, ongann wesan láreow on martyrdome. Ðone deað soðlice þe se Hælend gemedemode for mannum þrowian, ðone ageaf Stephanus fyrmest manna þam Hælende. He is gecweden protomartyr, þæt is se forma cyðere, forðan ðe hé æfter Cristes ðrowunge ærest martyrdóm geðrowode. Stephanus is Grecisc nama, þæt is on Leden, Coronatus, þæt we cweðað on Englisc, Gewuldorbeagod; forðan ðe hé hæfð þone ecan wuldorbeah, swa swa his nama him forewítegode. Þa leasan gewitan, ðe hine forsædon, híne ongunnon ærest to torfienne; forðan þe Moyses ǽ tæhte, þæt swa hwá swa oðerne to deaðe forsǽde, sceolde wurpan ðone forman stán to ðam ðe hé ær mid his tungan acwealde. Ða reðan Iudei wedende þone halgan stǽndon: and hé clypode, and cwæð, "Drihten, ne sete ðu ðas dǽda him to synne."
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 sufferedmartyrdom 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."
Understandað nu, mine gebroðra, þa micclan lufe þæs eadigan weres. On deaðe hé wæs gesett, and ðeah he bæd mid soðre lufe for his cwelleras; and betwux ðæra stana hryre, ðaða gehwá mihte his leofostan frynd forgytan, ða betæhte hé his fynd Gode, þus cweðende, "Drihten, ne sete þu ðas dæda him to synne." Swiðor he besorgade þa heora synna þonne his agene wunda; swiðor heora arleasnysse þonne his sylfes deað; and rihtlice swiðor, forðan ðe heora arleasnysse fyligde se eca deað, and þæt ece líf fyligde his deaðe. Saulus heold ðæra leasra gewitena reaf, and heora mod to þære stæninge geornlice tihte. Stephanus soðlice gebigedum cneowum Drihten bæd þæt hé Saulum alysde. Wearð ða Stephanes bén fram Gode gehyred, and Saulus wearð alysed. Se árfæsta wæs gehyred, and se arleasa wearð gerihtwisod.
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.
On ðyssere dæde is geswutelod hu micclum fremige þæresoðan lufe gebed. Witodlice næfde Godes gelaðung Paulum to lareowe, gif se halga martyr Stephanus swa ne bæde. Efne nú Paulus blissað mid Stephane on heofenan rice; mid Stephane hé bricð Cristes beorhtnysse, and mid him hé rixað. Þider ðe Stephanus forestóp, mid Saules stanum oftorfod, ðider folgode Paulus gefultumod þurh Stephanes gebedu. Þær nis Paulus gescynd þurh Stephanes slege, ac Stephanus gladað on Paules gefærrædene; forðan þe seo soðe lufu on heora ægðrum blissað. Seo soðe lufu oferwann ðæra Iudeiscra reðnysse on Stephane, and seo ylce lufu oferwreah synna micelnysse on Paule, and heo on heora ægðrum samod geearnode heofenan rice. Eornostlice seo soðe lufu is wylspring and ordfruma ealra godnyssa and æðele trumnys, and se weg þe lǽt to heofonum. Se ðe færð on soðre lufe ne mæg hé dwelian, ne forhtian: heo gewissað, and gescylt, and gelæt. Þurh þa soðan lufe wæs þes halga martyr swa gebyld þæt he bealdlice ðæra Iudeiscra ungeleaffulnysse ðreade, and he órsorh betwux ðam greatum hagolstanum þurhwunode; and he for ðam stænendum welwillende gebæd, and þær to-eacan ða heofenlican healle cucu and gewuldorbeagod inn-ferde.
By this deed is shown how greatly avails the prayer oftrue 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.
Mine gebroðra, uton geefenlæcan be sumum dæle swa miccles lareowes geleafan, and swa mæres cyðeres lufe. Uton lufian ure gebroðra on Godes gelaðunge mid swilcum mode swa swa ðes cyðere þa lufode his fynd. Beoð gemyndige hwæt seo sylfe Soðfæstnys on ðam halgan godspelle behét, and hwilc wedd us gesealde. Se Hælend cwæð, "Gif ge forgyfað þam mannum þe wið eow agyltað, þonne forgyfð eow eower Fæder eowere synna: gif ge ðonne nellað forgyfan, nele eac eower Fæder eow forgifan eowere gyltas." Ge gehyrað nu, mine gebroðra, þæt hit stent þurh Godes gyfe on urum agenum dihte hu ús bið æt Gode gedémed. He cwæð, "Gif ge forgyfað, eow bið forgyfen." Ne bepæce nán man hine sylfne: witodlice gif hwa furðon ænne man hatað on ðisum middangearde, swa hwæt swa he to góde gedéð, ealhe hit forlyst; forðan ðe se apostol Paulus ne bið geligenod, þe cwæð, "Þeah ðe ic aspende ealle mine æhta on ðearfena bigleofan, and ðeah ðe ic minne agenne lichaman to cwale gesylle, swa ðæt ic forbyrne on martyrdome; gif ic næbbe ða soðan lufe, ne fremað hit me nan ðing." Be ðan ylcan cwæð se godspellere Iohannes, "Seðe his broðor ne lufað, he wunað on deaðe." Eft hé cwæð, "Ælc ðæra þe his broðor hatað is manslaga." Ealle we sind gebroðra þe on God gelyfað, and we ealle cweðað, "Pater noster qui es in celis," þæt is, "Ure Fæder þe eart on heofonum." Ne gedyrstlæce nan man be mægðhade, butan soðre lufe. Ne truwige nan man be ælmesdædum oððe on gebedum, butan ðære foresædan lufe; forðan ðe swa lange swa hé hylt ðone sweartan nið on his heortan, ne mæg he mid nanum ðinge þone mildheortan God gegladian. Ac gif he wille þæt him God milde sý, þonne hlyste hé gódes rædes, na of minum muðe, ac of Cristes sylfes: he cwæð, "Gif ðu offrast ðine lác to Godes weofode, and þu þær gemyndig bist þæt ðin broðor hæfð sum ðing ongean ðe, forlæt ðærrihte ða lác ætforan ðam weofode, and gang ærest to þinum breðer, and þe to him gesibsuma; and ðonne ðu eft cymst to ðam weofode, geoffra ðonne ðine lác." Gif ðu ðonne þinum cristenum breðer deredest, þonne hæfð he sum ðing ongean ðe, and þu scealt be Godes tæcunge hine gegladian, ær ðu ðine lác geoffrige. Gif ðonne se cristena mann, þe ðin broðor is, ðe ahwar geyfelode, þæt ðu scealt miltsigende forgifan. Ure gastlican lác sind ure gebedu, and lofsang, and husel-halgung, and gehwilce oðre lác ðe we Gode offriað, þa we sceolon mid gesibsumere heortan and broðerlicere lufe Gode betæcan. Nu cwyð sum man ongean ðas rædinge, Ne mæg ic minne feond lufian, ðone ðe ic dæghwonlice wælhreowne togeanes me geseo. Eala ðu mann, þu sceawast hwæt ðin broðor þe dyde, and þu ne sceawast hwæt ðu Gode gedydest. Þonne ðu micele swærran synna wið God gefremodest, hwí nelt ðu forgyfan ða lytlan gyltas anum menn, þæt se Ælmihtiga God þe ða micclansynna forgyfe? Nu cwyst ðu eft, Micel gedeorf bið me þæt ic minne feond lufige, and for ðone gebidde þe me hearmes cepð. Ne wiðcweðe we þæt hit micel gedeorf ne sy; ac gif hit is hefigtyme on ðyssere worulde, hit becymð to micelre mede on ðære toweardan. Witodlice þurh ðines feondes lufe þu bist Godes freond; and na þæt an þæt ðu his freond sy, ac eac swilce þu bist Godes bearn, þurh ða rædene þæt þu þinne feond lufige; swa swa Crist sylf cwæð, "Lufiað eowere fynd, doð þam tela þe eow hatiað, þæt ge beon eoweres Fæder cild, seðe on heofenum is." Menigfealde earfoðnyssa and hospas wolde gehwá eaðelice forberan wið þan þæt he moste sumum rican men to bearne geteald beon, and his yrfenuma to gewitendlicum æhtum: forberað nu geðyldelice for ðam ecan wurðmynte, þæt ge Godes bearn getealde beon, and his yrfenuman on heofenlicum spedum, þæt þæt se oðer forðyldigan wolde for ateorigendlicere edwiste.
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,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 cœlis," 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 greatsins? 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 secgað eow Godes riht; healdað gif ge willon. Gif we hit forsuwiað, ne bið us geborgen. Cristes lufu us neadað þæt we simle þa gódan tihton, þæt hí on gódnysse þurhwunion; and ða yfelan we mynegiað, þæt hí fram heora yfelnessum hrædlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, ne se yfela ortruwige ðurh his unrihtwisnysse. Ondræde se goda þæt hé fealle; hogige se yfela þæt hé astande. Se ðe yfel sy geefenlæce hé Paules gecyrrednysse; se ðe gód sy þurhwunige hé on gódnysse mid Stephane; forðan ðe ne bið nán anginn herigendlic butan godre geendunge. Ælc lof bið on ende gesungen.
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.
Mine gebroðra, gyrstan-dæg gemedemode ure Drihten hine sylfne, þæt hé ðysne middangeard þurh soðe menniscnysse geneosode: nu to-dǽg se æðela cempa Stephanus, fram lichamlicere wununge gewitende, sigefæst to heofenum ferde. Crist niðer-astáh, mid flæsce bewæfed; Stephanus up-astáh, þurh his blod gewuldorbeagod. Gyrstan-dæg sungon englas "Gode wuldor on heannyssum;" nu to-dæg hí underfengon Stephanum blissigende on heora geferrædene, mid þam hé wuldrað and blissað á on ecnysse. Amen.
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.
Iohannes se Godspellere, Cristes dyrling, wearð on ðysum dæge to heofenan rices myrhðe, þurh Godes neosunge, genumen. He wæs Cristes moddrian sunu, and he hine lufode synderlice; na swa micclum for ðære mæglican sibbe swa for ðære clænnysse his ansundan mægðhades. He wæs on mægðháde Gode gecoren, and hé on ecnysse on ungewemmedum mægðhade þurhwunode. Hit is geræd on gewyrdelicum racum þæt hé wolde wífian, and Críst wearð to his gyftum gelaðod. Þa gelámp hit þæt æt ðam gyftum wín wearð ateorod. Se Hælend ða het þa ðenig-men afyllan six stænene fatu mid hluttrum wætere, and he mid his bletsunge þæt wæter to æðelum wine awende. Þis is þæt forme tácn ðe hé on his menniscnysse openlice geworhte. Þa wearð Iohannes swa onbryrd þurh þæt tácn, þæt hé ðærrihte his bryde on mægðhade forlét, and symle syððan Drihtne folgode, and wearð ða him inweardlice gelufod, forðan ðe he hine ætbræd þam flæsclicum lustum. Witodlice ðisum leofan leorning-cnihte befæste se Hælend his modor, þaþa hé on rode hengene mancynn alysde; þæt his clæne líf ðæs clænan mædenes Marian gymde, and heo ða on hyre swyster suna ðenungum wunode.
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.
Eft on fyrste, æfter Cristes upstige to heofonum, rixode sum wælhreow casere on Romana ríce, æfter Nerone, se wæs Domicianus gehaten, cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and þone mæran godspellere þæron het bescufan; ac he, ðurh Godes gescyldnysse, ungewemmed of ðam hatum bæðe eode. Eft ðaða se wælreowa ne mihte ðæs eadigan apostoles bodunge alecgan, þa asende he hine on wræcsið to anum igeoðe þe is Paðmas gecíged, þæt he ðær þurh hungres scearpnysse acwæle. Ac se Ælmihtiga Hælend ne forlét to gymeleaste his gelufedan apostol, acgeswutelode him on ðam wræcsiðe þa toweardan onwrigenysse, be ðære hé awrat ða bóc ðe is gehatenApocalipsis: and se wælhreowa Domicianus on ðam ylcan geare wearð acweald æt his witena handum; and hí ealle anmodlice ræddon þæt ealle his gesetnyssa aydlode wæron. Þa wearð Nerua, swiðe arfæst man, to casere gecoren. Be his geðafunge gecyrde se apostol ongean mid micclum wurðmynte, seðe mid hospe to wræcsiðe asend wæs. Him urnon ongean weras and wif fægnigende, and cweðende, "Gebletsod is se ðe com on Godes naman."
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 toneglect, but revealed to him, in that exile, the revelation of things to come, concerning which he wrote the book which is calledApocalypse: 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."
Mid þam ðe se apostol Iohannes stop into ðære byrig Ephesum, þa bær man him togeanes anre wydewan líc to byrigenne; hire nama wæs Drusiana. Heo wæs swiðe gelyfed and ælmesgeorn, and þa ðearfan, ðe heo mid cystigum mode eallunga afedde, dreorige mid wópe ðam líce folgodon. Ða het se apostol ða bære settan, and cwæð, "Min Drihten, Hælend Crist! Arære ðe, Drusiana; aris, and gecyrr ham, and gearca ús gereordunge on þinum huse." Drusiana þa arás swilce of slæpe awreht, and, carfull be ðæs apostoles hæse, ham gewende.
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 ðam oðrum dæge eode se apostol be ðære stræt, þa ofseah he hwær sum uðwita lædde twegen gebroðru, þe hæfdon behwyrfed eall heora yldrena gestreon on deorwurðum gymstanum, and woldon ða tocwysan on ealles þæs folces gesihðe, to wæfersyne, swylce to forsewennysse woruldlicra æhta. Hit wæs gewunelic on ðam timan þæt ða ðe woldon woruld-wisdom gecneordlice leornian, þæt hí behwyrfdon heora are on gymstanum, and ða tobræcon; oððe on sumum gyldenum wecge, and ðone on sǽ awurpan; þilæs ðe seo smeaung þæra æhta hí æt þære lare hremde. Þa clypode se apostol ðone uðwitan Graton him to, and cwæð, "Dyslic bið þæt hwa woruldlice speda forhogige for manna hérunge, and beo on Godes dome geniðerod. Ydel bið se læcedom þe ne mæg ðone untruman gehælan; swa bið eac ydel seo lár ðe ne gehælð ðære sawle leahtras and unðeawas.Soðlice min lareow Crist sumne cniht ðe gewilnode þæs ecan lifes þysum wordum lærde, Þæt he sceolde ealle his welan beceapian, and þæt wurð ðearfum dælan, gif hé wolde fulfremed beon, and he syððan hæfde his goldhord on heofenum, and ðær to-eacan þæt ece líf." Graton ða se uðwita him andwyrde, "Þas gymstanas synd tocwysede for ydelum gylpe, ac gif ðin láreow is soð God, gefeg ðas bricas to ansundnysse, þæt heora wurð mæge þearfum fremian." Iohannes þa gegaderode ðæra gymstana bricas, and beseah to heofonum, þus cweðende, "Drihten Hælend, nis ðe nan ðing earfoðe; þu ge-edstaðelodest ðisne tobrocenan middangeard on þinum geleaffullum, þurh tácen þære halgan rode; ge-edstaðela nu þas deorwurðan gymstanas, ðurh ðinra engla handa, þæt ðas nytenan menn þine mihta oncnáwon, and on þe gelyfon." Hwæt, ða færlice wurdon ða gymstanas swa ansunde, þæt furðon nan tácen þære ærran tocwysednysse næs gesewen. Þa se uðwita Graton samod mid þam cnihtum feoll to Iohannes fotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and hé ongann Godes geleafan openlice bodian. Þa twegen gebroðra, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora æhta dældon wǽdlum, and filigdon þam apostole, and micel menigu geleaffulra him eac to geðeodde.
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.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.
Þa becom se apostol æt sumum sæle to þære byrig Pergamum, þær ða foresædan cnihtas iú ær eardodon, and gesawon heora ðeowan mid godewebbe gefreatewode, and on woruldlicum wuldre scinende. Ða wurdon hí mid deofles flan þurhscotene, and dreorige on mode, þæt hí wædligende on ánum waclicum wæfelse ferdon, and heora ðeowan on woruldlicum wuldre scinende wæron. Þa undergeat se apostol ðas deoflican facn, and cwæð, "Ic geseo þæt eower mód is awend, and eower andwlita, forðan ðe ge eowre speda þearfum dældon, and mines Drihtnes lare fyligdon: gað nu forði to wuda, and heawað incre byrðene gyrda, and gebringað to me." Hí dydon be his hæse, and hé on Godesnaman ða grenan gyrda gebletsode, and hí wurdon to readum golde awende. Eft cwæð se apostol Iohannes, "Gað to ðære sǽ-strande, and feccað me papolstanas." Hí dydon swa; and Iohannes þa on Godes mægenðrymme hí gebletsode, and hí wurdon gehwyrfede to deorwurðum gymmum. Þa cwæð se apostol, "Gað to smiððan, and fandiað þises goldes and ðissera gymstana." Hí ða eodon, and eft comon, þus cweðende, "Ealle ðas goldsmiðas secgað þæt hí næfre ær swa clæne gold, ne swa read ne gesawon: eac ðas gym-wyrhtan secgað þæt hi næfre swa deorwurðe gymstanas ne gemetton." Þa cwæð se apostol him to, "Nimað þis gold, and ðas gymstanas, and farað, and bicgað eow land-áre; forðan þe ge forluron ða heofenlican speda. Bicgað eow pællene cyrtlas, þæt ge to lytelre hwile scinon swa swa róse, þæt ge hrædlice forweornion. Beoð blowende and welige hwilwendlice, þæt ge ecelice wædlion. Hwæt la, ne mæg se Ælmihtiga Wealdend þurhteon þæt hé do his ðeowan rice for worulde, genihtsume on welan, and unwiðmetenlice scinan? Ac he sette gecámp geleaffullum sawlum, þæt hi gelyfon to geagenne þa ecan welan, ða ðe for his naman þa hwilwendan speda forhógiað. Ge gehældon untruman on þæs Hælendes naman, ge afligdon deoflu, ge forgeafon blindum gesihðe, and gehwilce uncoðe gehældon: efne nu is ðeos gifu eow ætbroden, and ge sind earmingas gewordene, ge ðe wæron mære and strange. Swa micel ege stod deoflum fram eow, þæt hí be eowere hæse þa ofsettan deofolseocan forleton; nu ge ondrædað eow deoflu. Þa heofenlican æhta sind us eallum gemæne. Nacode we wæron acennede, and nacode we gewitað. Þære sunnan beorhtnys, and þæs monan leoht, and ealra tungla sind gemæne þam rican and ðam heanan. Rén-scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and Godes neosung, sind eallum gemæne, earmum and eadigum: ac se ungesæliga gytsere wile mare habban þonne him genihtsumað, þonne he furðon orsorh ne bricð his genihtsumnysse. Se gytsere hæfð ænne lichaman, andmenigfealde scrúd; he hæfð ane wambe, and þusend manna bigleofan: witodlice þæt he for gytsunge úncyste nanum oðrum syllan ne mæg, þæt he hordað, and nat hwam; swa swa se witega cwæð, 'On ídel bið ælc man gedrefed, seðe hordað, and nat hwam he hit gegaderað.' Witodlice ne bið he þæra æhta hlaford, þonne he hi dælan ne mæg; ac he bið þæra æhta ðeowa, þonne he him eallunga þeowað; and þær to-eacan him weaxað untrumnyssa on his lichaman, þæt hé ne mæg ǽtes oððe wǽtes brucan. Hé carað dæges and nihtes þæt his feoh gehealden sy; hé gymð grædelice his teolunge, his gafoles, his gebytlu; he berypð þa wánnspedigan, he fulgǽð his lustum and his plegan; þonne færlice gewitt he of ðissere worulde, nacod and forscyldigod, synna ana mid him ferigende; forðan þe he sceal éce wíte ðrowian."
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 hein 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 athousand 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."
Efne ðaða se apostol þas lare sprecende wæs, ða bær sum wuduwe hire suna lic to bebyrgenne, se hæfde gewifod þritigum nihtum ǽr. Seo dreorige modor þa samod mid þam licmannum rarigende hí astrehte æt þæs halgan apostoles fotum, biddende þæt he hire sunu on Godes naman arærde, swa swa he dyde þa wydewan Drusianam. Iohannes ða ofhreow þære meder and ðæra licmanna dreorignysse, and astrehte his lichaman to eorðan on langsumum gebede, and ða æt nextan arás, and eft up-ahafenum handum langlice bæd. Þaða he ðus ðriwa gedón hæfde, ða het he unwindan þæs cnihtes líc, and cwæð, "Eala ðu cniht, ðe þurh ðines flæsces lust hrædlice ðine sawle forlure; eala þu cniht, þu ne cuðest ðinne Scyppend; þu ne cuðest manna Hælend; þu ne cuðest ðone soðan freond; and forði þu beurne on þone wyrstan feond. Nu ic ageat mine tearas, and for ðinre nytennysse geornlice bæd, þæt þu of deaðe arise, and þisum twam gebroðrum, Attico and Eugenio, cyðe hú micel wuldor hí forluron, and hwilc wite hí geearnodon." Mid ðam þa arás se cniht Stacteus, and feoll to Iohannes fotum, and begann to ðreagenne þa gebroðru þe miswende wǽron, þus cweðende, "Ic geseah þa englas, þe eower gymdon, dreorigewepan, and ða awyrigedan sceoccan blissigende on eowerum forwyrde. Eow wæs heofenan rice gearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: þa ge forluron þurh unwærscipe, and ge begeaton eow ðeosterfulle wununga mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum afyllede, and mid anðræcum stencum; on ðam ne ablinð granung and þoterung dæges oþþe nihtes: biddað forði mid inweardre heortan ðysne Godes apostol, eowerne lareow, þæt he eow fram ðam ecum forwyrde arære, swa swa he me fram deaðe arærde; and he eowre saula, þe nu synd adylegode of þære liflican béc, gelæde eft to Godes gife and miltsunge."
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 sadlyweeping, 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."
Se cniht þa Stacteus, ðe of deaðe arás, samod mid þam gebroðrum, astrehte hine to Iohannes fótswaðum, and þæt folc forð mid ealle, anmodlice biddende þæt he him to Gode geþingode. Se apostol þa bebead ðam twam gebroðrum þæt hi ðritig daga be hreowsunge dædbetende Gode geoffrodon, and on fæce geornlice bædon, þæt ða gyldenan gyrda eft to þan ærran gecynde awendon, and þa gymstanas to heora wacnysse. Æfter ðritigra daga fæce, þaþa hí ne mihton mid heora benum þæt gold and þa gymstanas to heora gecynde awendan, ða comon hi mid wope to þam apostole, þus cweðende, "Symle ðu tæhtest mildheortnysse, and þæt man oðrum miltsode; and gif man oðrum miltsað, hu micele swiðor wile God miltsian and arian mannum his hand-geweorce! Þæt þæt we mid gitsigendum eagum agylton, þæt we nu mid wependum eagum bereowsiað." Ða andwyrde se apostol, "Berað ða gyrda to wuda, and þa stanas to sǽ-strande: hi synd gecyrrede to heora gecynde." Þaða hi þis gedon hæfdon, ða underfengon hi eft Godes gife, swa þæt hi adræfdon deoflu, and blinde, and untrume gehældon, and fela tacna on Drihtnes naman gefremedon, swa swa hi ær dydon.
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.
Se apostol þa gebigde to Gode ealne þone eard Asiam, se is geteald to healfan dæle middan-eardes; and awrat ðafeorðan Cristes bóc, seo hrepað swyðost ymbe Cristes godcundnysse. Ða oðre þry godspelleras, Matheus, Marcus, Lucas, awriton æror be Cristes menniscnysse. Þa asprungon gedwolmenn on Godes gelaðunge, and cwædon þæt Crist nære ær he acenned wæs of Marian. Þa bædon ealle þa leod-bisceopas ðone halgan apostol þæt he þa feorðan bóc gesette, and þæra gedwolmanna dyrstignesse adwæscte. Iohannes þa bead ðreora daga fæsten gemænelice; and he æfter ðam fæstene wearð swa miclum mid Godes gaste afylled, þæt he ealle Godes englas, and ealle gesceafta, mid heahlicum mode oferstáh, and mid ðysum wordum þa godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat apud Deum, et Deus erat uerbum, et reliqua:" þæt is on Englisc, "On frymðe wæs word, and þæt word wæs mid Gode, and þæt word wæs God; þis wæs on frymðe mid Gode; ealle ðing sind þurh hine geworhte, and nis nan þing buton him gesceapen." And swa forð on ealre þære godspellican gesetnysse, he cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his Fæder acenned is, and mid him rixað on annysse þæs Halgan Gastes, á butan ende. Feawa he awrat be his menniscnysse, forðan þe þa ðry oðre godspelleras genihtsumlice be þam heora bec setton.
The apostle then converted to Godall thecountry of Asia, which is accounted the half part of the world; and wrote thefourth 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.
Hit gelamp æt sumum sæle þæt þa deofolgyldan þe þa gýt ungeleaffulle wǽron, gecwædon þæt hi woldon þone apostol to heora hæðenscipe geneadian. Þa cwæð se apostol to ðam hæðengyldum, "Gað ealle endemes to Godes cyrcan, and clypiað ealle to eowerum godum, þæt seo cyrce afealle ðurh heora mihte; ðonne buge ic to eowerum hæðenscipe. Gif ðonne eower godes miht þa halgan cyrcan towurpan ne mæg, ic towurpe eower tempel þurh ðæs Ælmihtigan Godes mihte, and ic tocwyse eower deofolgyld; and bið þonne rihtlic geðuht þæt ge geswycon eoweres gedwyldes, and gelyfon on ðone soðan God, seðe ana is Ælmihtig." Þa hæðengyldan ðisum cwyde geðwærlæhton, and Iohannes mid geswæsum wordum þæt folc tihte, þæt hí ufor eodon fram þam deoflestemple; and mid beorhtre stemne ætforan him eallum clypode, "On Godes naman ahreose þis tempel, mid eallum þam deofolgyldum þe him on eardiað, þæt þeos menigu tocnawe þæt ðis hæðengyld deofles biggeng is." Hwæt ða færlice ahreas þæt tempel grundlunga, mid eallum his anlicnyssum to duste awende. On ðam ylcan dæge wurdon gebigede twelf ðusend hæðenra manna to Cristes geleafan, and mid fulluhte gehalgode.
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 criedbefore 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.
Þa sceorede ða gyt se yldesta hæðengylda mid mycelre þwyrnysse, and cwæð þæt he nolde gelyfan buton Iohannes attor drunce, and þurh Godes mihte ðone cwelmbæran drenc oferswiðde. Þa cwæð se apostol, "Þeah þu me attor sylle, þurh Godes naman hit me ne derað." Ða cwæð se hæðengylda Aristodemus, "Þu scealt ærest oðerne geseon drincan, and ðærrihte cwelan, þæt huru ðin heorte swa forhtige for ðam deadbærum drence." Iohannes him andwyrde, "Gif ðu on God gelyfan wylt, ic unforhtmod ðæs drences onfó." Þa getengde se Aristodemus to ðam heahgerefan, and genám on his cwearterne twegen ðeofas, and sealde him ðone unlybban ætforan eallum ðam folce, on Iohannes gesihðe; and hi ðærrihte æfter þam drence gewiton. Syððan se hæðengylda eac sealde ðone attorbæran drenc þam apostole, and hé mid rodetacne his muð, and ealne his lichaman gewǽpnode, and ðone unlybban on Godes naman halsode, and siððan mid gebildum mode hine ealne gedranc. Aristodemus ða and þæt folc beheoldon þone apostol ðreo tída dæges, and gesawon hine habban glædne andwlitan, buton blácunge and forhtunge; and hi ealle clypodon, "An soð God is, seðe Iohannes wurðað." Þa cwæð se hæðengylda to ðam apostole, "Gyt me tweonað; ac gif ðu ðas deadan sceaðan, on ðines Godes naman arærst, þonne bið min heorte geclænsod fram ælcere twynunge." Ða cwæð Iohannes, "Aristodeme, nim mine tunecan, and lege bufon ðæra deadra manna lic, and cweð, 'Þæs Hælendes Cristes apostol me asende to eow, þæt ge on his naman of deaðe arison, and ælc man oncnáwe þætdeað and líf ðeowiað minum Hælende.'" He ða be ðæs apostoles hæse bær his tunecan, and alede uppon ðam twám deadum; and hí ðærrihte ansunde arison. Þaða se hæðengylda þæt geseah, ða astrehte he hine to Iohannes fotum, and syððan ferde to ðam heahgerefan, and him ða wundra mid hluddre stemne cydde. Hí ða begen þone apostol gesohton, his miltsunge biddende. Þa bead se apostol him seofon nihta fæsten, and hi siððan gefullode; and hi æfter ðam fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum cræfte arærdon Gode mære cyrcan on ðæs apostoles wurðmynte.
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.'" Hethen, 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.
Þaða se apostol wæs nigon and hund-nigontig geara, þa æteowode him Drihten Crist mid þam oðrum apostolum, þe hé of ðisum life genumen hæfde, and cwæð, "Iohannes, cum to me; tima is þæt þu mid ðinum gebroðrum wistfullige on minum gebeorscipe." Iohannes þa arás, and eode wið þæs Hælendes; ac he him to cwæð, "Nu on sunnan-dæg, mines æristes dæge, þu cymst to me:" and æfter ðam worde Drihten gewende to heofenum. Se apostol micclum blissode on ðam beháte, and on þam sunnan-uhtan ærwacol to ðære cyrcan com, and þam folce, fram hancrede oð undern, Godes gerihta lærde, and him mæssan gesang, and cwæð þæt se Hælend hine on ðam dæge to heofonum gelaðod hæfde. Het ða delfan his byrgene wið þæt weofod, and þæt greot ut-awegan. And hé eode cucu and gesund into his byrgene, and astrehtum handum to Gode clypode, "Drihten Crist, ic þancige ðe þæt þu me gelaðodest to þinum wistum: þu wást þæt ic mid ealre heortan þe gewilnode. Oft ic ðe bæd þæt ic moste to ðe faran, ac ðu cwæde þæt ic anbidode, þæt ic ðe mare folc gestrynde. Þu heolde minne lichaman wið ælce besmittennysse, and þu simle mine sawle onlihtest, and me nahwar ne forlete. Þu settest on minum muðe þinre soðfæstnysse word, and ic awrat ða lare ðe ic of ðinum muðe gehyrde, and ða wundra ðe ic ðe wyrcan geseah. Nu ic ðe betæce, Drihten! þine bearn, ða ðe þin gelaðung, mæden andmoder, þurh wæter and þone Halgan Gast, ðe gestrynde. Onfoh me to minum gebroðrum mid ðam ðe ðu come, and me gelaðodest. Geopena ongean me lifes geat, þæt ðæra ðeostra ealdras me ne gemeton. Þu eart Crist, ðæs lifigendan Godes Sunu, þu þe be ðines Fæder hæse middangeard gehældest, and us ðone Halgan Gast asendest. Þe we heriað, and þanciað þinra menigfealdra goda geond ungeendode worulde. Amen."
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! thychildren, 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."
Æfter ðysum gebede æteowode heofenlic leoht bufon ðam apostole, binnon ðære byrgene, ane tid swa beorhte scinende, þæt nanes mannes gesihð þæs leohtes leoman sceawian ne mihte; and he mid þam leohte his gast ageaf þam Drihtne þe hine to his rice gelaðode. He gewát swa freoh fram deaðes sarnysse, of ðisum andweardan life, swa swa he wæs ælfremed fram lichamlicere gewemmednysse. Soðlice syððan wæs his byrgen gemet mid mannan afylled. Manna wæs gehaten se heofenlica mete, þe feowertig geara afedde Israhela folc on westene. Nu wæs se bigleofa gemett on Iohannes byrgene, and nan ðing elles; and se mete is weaxende on hire oð ðisne andweardan dæg. Þær beoð fela tacna æteowode, and untrume gehælde, and fram eallum frecednyssum alysede, þurh ðæs apostoles ðingunge. Þæs him getiðað Drihten Crist, þam is wuldor and wurðmynt mid Fæder and Halgum Gaste, á butan ende. 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.
Nu to-dæg Godes gelaðung geond ealne ymbhwyrft mærsað þæra eadigra cildra freols-tide, þe se wælhreowa Herodes for Cristes acennednysse mid arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice cyð.
Now to-day God's church throughout all the globe celebrates the festival of the blessed children whom the cruel Herod, on account of the birth of Christ, slew in impious persecution, as the evangelical narrative manifestly makes known to us.
Matheus awrat, on þære forman Cristes bec, ðysum wordum be ðæs Hælendes gebyrd-tide, and cwæð, "Þaða se Hælend acenned wæs on þære Iudeiscan Bethleem, on Herodes dagum cyninges, efne ða comon fram east-dæle middangeardes þry tungel-witegan to ðære byrig Hierusalem, þus befrinende, Hwær is Iudeiscra leoda Cyning, seðe acenned is? We gesawon soðlice his steorran on east-dǽle, and we comon to ði þæt we ús to him gebiddon. Hwæt ða Herodes cyning þis gehyrende wearð micclum astyred, and eal seo burhwaru samod mid him. He ða gesamnode ealle þa ealdor-biscopas, and ðæs folces boceras, and befran hwær Cristes cenningstów wære. Hí sædon, on ðære Iudeiscan Bethleem. Þus soðlice is awriten þurh ðone witegan Micheam, Eala þu Bethleem, Iudeisc land, ne eart ðu nateshwón wacost burga on Iudeiscum ealdrum: of ðe cymð se Heretoga seðe gewylt and gewissað Israhela folc. Ða clypode Herodes þa ðry tungel-witegan on sunder-spræce, and geornlice hí befrán to hwilces timan se steorra him ærst æteowode, and asende hí to Bethleem, ðus cweðende, Farað ardlice, and befrínað be ðam cilde, and þonne ge hit gemetað, cyðað me, þæt ic máge me to him gebiddan. Þa tungel-witegan ferdon æfter þæs cyninges spræce, and efne ða se steorra, þe hí on east-dǽle gesawon, glad him beforan, oð þæt he gestód bufon ðam gesthúse, þær þæt cild on wunode. Hi gesáwon ðone steorran, and þearle blissodon. Eodon ða inn, and þæt cild gemetton mid Marian his meder, and niðerfeallende hí to him gebǽdon. Hi geopenodon heora hórdfatu, and him lác geoffrodon, gold, and recels, and myrram. Hwæt ða God on swefne hí gewarnode and bebead þæt hi eft ne cyrdon to ðan reðan cyninge Herode, ac þurh oðerne weg hine forcyrdon, and swa to heora eðele becomon. Efne ða Godes engel æteowode Iosepe, ðæs cíldes foster-fæder, on swefnum, cweðende, 'Arís, and nim þis cild mid þære meder, and fleoh to Egypta lánde, and beo þær oð þæt ic þe eft secge: soðlice toweard is þæt Herodes smeað hú hé þæt cild fordó.' Iosephða arás nihtes, and þæt cild mid þære meder samod to Egypta lánde ferede, and þær wunode oð þæt Herodes gewát; þæt seo witegung wære gefylled, þe be ðære fare ær ðus cwæð, Of Egypta lánde ic geclypode minne sunu."
Matthew wrote, in the first book of Christ, in these words, of the birth-time of Jesus, and said, "When Jesus was born in the Judæan Bethlehem, in the days of Herod the king, behold there came from the east part of the earth three astrologers to the city of Jerusalem, thus inquiring, Where is the King of the Jewish people, who is born? Verily we saw his star in the east part, and we come in order that we may worship him. Now king Herod hearing this was greatly troubled, and all the citizens together with him. He then assembled all the chief bishops and scribes of the people, and inquired where the birthplace of Christ might be. They said, In the Judæan Bethlehem. Thus verily it is written by the prophet Micah, Ah thou Bethlehem, Judæan land, thou art in no wise meanest of cities among the Jewish princes: of thee shall come the Ruler who shall rule and govern the people of Israel. Then Herod called the three astrologers in separate discourse, and diligently questioned them at what time the star had first appeared to them, and sent them to Bethlehem, thus saying, Go instantly, and inquire concerning the child, and when ye find it, let me know, that I may worship him. After the king's speech the astrologers went, and lo, the star which they had seen in the east part glided before them, till it stood over the inn in which the child was staying. They saw the star and greatly rejoiced. They then went in, and found the child with Mary his mother, and falling down they worshipped him. They opened their cases of treasure and offered him gifts, gold, and frankincense, and myrrh. Then God warned them in a dream, and commanded, that they should not return to the cruel king Herod, but should turn through another way, and so come to their own country. Lo, God's angel appeared to Joseph, the child's foster-father, in a dream, saying, 'Arise, and take this child with the mother, and flee to the land of Egypt, and be there until I speak to thee again: for it will come to pass that Herod will devise how he may fordo the child.'Joseph then arose by night, and conveyed the child together with the mother to the land of Egypt, and there staid until Herod departed; that the prophecy might be fulfilled which of old thus spake of that journey, From the land of Egypt I have called my son."
Nu secgað wyrd-writeras þæt Herodes betwux ðisum wearð gewréged to þam Romaniscan casere, þe ealne middangeard on þam timan geweold. Þa gewende he to Rome, be ðæs caseres hæse, þæt he hine betealde, gif he mihte. Þa betealde he hine swiðe geaplice, swa swa he wæs snotorwyrde to ðan swiðe, þæt se casere hine mid maran wurðmynte ongean to Iudeiscum rice asende. Þaþa he ham com, þa gemunde he hwæt he ær be ðan cilde gemynte, and geseah þæt he wæs bepæht fram ðam tungel-witegum, and wearð þa ðearle gegremod. Sende ða his cwelleras, and ofsloh ealle ða hyse-cild, þe wǽron on þære byrig Bethleem, and on eallum hyre gemærum, fram twywintrum cilde to anre nihte, be ðære tide þe hé geaxode æt ðam tungel-witegum. Þa wæs gefylled Hieremias wítegung, þe ðus witegode, "Stemn is gehyred on heannysse, micel wóp and ðoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, forðan ðe hi ne sind."
Now chroniclers say that in the meanwhile Herod was accused to the Roman emperor, who at that time ruled all the earth. He therefore went, by the emperor's command, to Rome, that he might clear himself, if he could. He cleared himself very cunningly, as he was so sagacious, that the emperor sent him back with great honour to the Jewish kingdom. When he came home he remembered what he had intended concerning the child, and saw that he had been deceived by the astrologers, and was exceedingly irritated. He then sent his executioners, and slew all the male children that were in the city of Bethlehem, and in all its boundaries, from the child of two years to that of one day, according to the time which he had inquired of the astrologers. Then was fulfilled the prophecy of Jeremiah, who thus prophesied, "A voice is heard on high, great weeping and wailing: Rachel wept for her children, and would not be comforted, because they are not."
On ðam twelftan dæge Cristes acennednysse comon ða ðry tungel-witegan to Herode, and hine axodon be ðam acennedan cilde; and þaþa hí his cenning-stowe geaxodon, þa gewendon hí wið þæs cildes, and noldon ðone reðan cwellere eft gecyrran, swa swa he het. Þa ne mihte he forbugan þæs caseres hæse, and wæs ða, þurh his langsume fær, þæra cildra slege geuferod swiðor þonne he gemynt hæfde; and hí wurdon ða on ðysum dægþerlicum dæge wuldorfullice gemartyrode; na swa-þeah þæs geares þe Crist acenned wæs, ac æfter twegra geara ymbryne æfter ðæs wælhreowan hamcyme.
On the twelfth day of Christ's birth the three astrologers came to Herod, and informed him concerning the child that was born; and when they had discovered his birthplace, they went to the child, and would not return to the cruel murderer, as he had commanded. He might not then avoid the emperor's command, and, therefore, through his long journey, the slaughter of the children was delayed more than he had intended; and they were on this present day gloriously martyred; not, however, in the year that Christ was born, but after the course of two years after the return of the cruel tyrant.
Næs hé æðelboren, ne him naht to þam cynecynne ne gebyrode; ac mid syrewungum and swicdome he becom toðære cynelican geðincðe; swa swa Moyses be ðam awrát, Þæt ne sceolde ateorian þæt Iudeisce cynecynn, oþþæt Crist sylf come. Ða com Crist on ðam timan þe seo cynelice mæigð ateorode, and se ælfremeda Herodes þæs rices geweold. Þa wearð he micclum afyrht and anðracode þæt his rice feallan sceolde, þurh to-cyme þæs soðan cyninges. Þa clypode hé ða tungel-witegan on sunder-spræce, and geornlice hí befrán, on hwilcne timan hí ærest þone steorran gesawon; forðan ðe he ondred, swa swa hit gelamp, þæt hí eft hine ne gecyrdon. Þa het he forðy acwellan ealle ða hyse-cild þære burhscire, fram twywintrum cilde oð anre nihte: ðohte gif he hí ealle ofsloge, þæt se án ne ætburste þe he sohte. Ac he wæs ungemyndig þæs halgan gewrites, ðe cwyð, "Nis nán wisdom, ne nán ræd naht ongean God."
He was not of noble birth, nor did he belong to the royal race; but by artifices and deception he attained to the kinglydignity; as Moses wrote concerning him, That the royal Jewish race should not decay until Christ himself came. Now Christ came at the time that the royal family was decayed, and the stranger Herod ruled the kingdom. Then was he greatly afraid and terrified lest his kingdom should fall through the coming of the true king. He called therefore the astrologers in separate converse, and diligently questioned them at what time they first saw the star; for he feared, as it came to pass, that they would not return to him. He therefore commanded all the children of that district, from the age of two years to that of one day, to be slain, that the one might not escape whom he sought. But he was unmindful of the holy scripture, which says, "No wisdom nor any counsel is aught against God."
Se swicola Herodes cwæð to ðam tungel-witegum, "Farað, and geornlice befrinað be ðam cilde, and cyðað me, þæt ic eac mage me to him gebiddan." Ac he cydde syððan his facenfullan syrewunge, hu he ymbe wolde, gif he hine gemette, ðaða he ealle his efenealdan adylegode for his anes ehtnysse. Þearflæs he syrwde ymbe Crist: ne com he forðy þæt he wolde his eorðlice rice, oþþe æniges oðres cyninges mid riccetere him to geteon; ac to ði hé com þæt he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com he to ðy þæt he wære on mærlicum cynesetle ahafen, ac þæt he wære mid hospe on rode hengene genæglod. He wolde ðeah þæs wælhreowan syrewunge mid fleame forbugan, na forði þæt he deað forfluge, seðe sylfwilles to ðrowienne middangearde genealæhte; ac hit wære to hrædlic, gif he ða on cild-cradole acweald wurde, swilce ðonne his to-cyme mancynne bedíglod wære; þi forhradode Godes engel þæs arleasan geþeaht, and bebead þæt se foster-fæder þone heofenlican æþeling of ðam earde ardlice ferede.
The treacherous Herod said to the astrologers, "Go, and diligently inquire concerning the child, and let me know, that I may worship him." But he manifested afterwards his guileful artifice, how he would have done, if he had found him, when he destroyed all those of equal age, for the persecution of him alone. Needlessly he machinated against Christ: he came not because he would acquire for himself his earthly kingdom, or any other king's by violence; but he came because he would give his heavenly kingdom to believing men. He came not that he might be exalted on a pompous throne, but that he might with contumely be nailed hanging on a cross. Nevertheless, he would avoid the machination of the cruel tyrant by flight, not because he fled from death, who of his own will visited the world for the purpose of suffering; but it would have been too early, if he had been slain in the child's cradle, for his advent would then, as it were, be hidden from mankind; God's angel, therefore, prevented the impious counsel, and bade the foster-father convey the heavenly Prince forthwith from the country.
Ne forseah Crist his geongan cempan, ðeah ðe he lichamlice on heora slege andwerd nære; ac hé asende hí fram þisumwræcfullum life to his ecan rice. Gesælige hí wurdon geborene þæt hi moston for his intingan deað þrowian. Eadig is heora yld, seoðe þa gyt ne mihte Crist andettan, and moste for Criste þrowian. Hí wæron þæs Hælendes gewitan, ðeah ðe hí hine ða gyt ne cuðon. Næron hí gerípode to slege, ac hi gesæliglice þeah swulton to life. Gesælig wæs heora acennednys, forðan ðe hí gemetton þæt ece lif on instæpe þæs andweardan lifes. Hí wurdon gegripene fram moderlicum breostum, ac hi wurdon betæhte þærrihte engellicum bosmum. Ne mihte se mánfulla ehtere mid nanre ðenunge þam lytlingum swa micclum fremian, swa micclum swa hé him fremode mid ðære reðan ehtnysse hatunge. Hí sind gehátene martyra blostman, forðan ðe hí wæron swá swá up-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste forsodene. Eadige sind þa innoðas þe hí gebæron, and ða breost þe swylce gesihton. Witodlice ða moddru on heora cildra martyrdome þrowodon; þæt swurd ðe þæra cildra lima þurh-árn becóm to ðæra moddra heortan; and neod is þæt hí beon efenhlyttan þæs ecan edleanes, þonne hí wæron geferan ðære ðrowunge. Hí wæron gehwæde and ungewittige acwealde, ac hí arisað on þam gemænelicum dome mid fullum wæstme, and heofenlicere snoternysse. Ealle we cumað to anre ylde on þam gemænelicum æriste, þeah ðe we nu on myslicere ylde of þyssere worulde gewiton.
Christ despised not his young champions, though he was not bodily present at their slaughter; but he sent them fromthis miserable life to his eternal kingdom. Blessed they were born that they might for his sake suffer death. Happy is their age, which could not yet acknowledge Christ, and might for Christ suffer. They were witnesses of Jesus, though they yet knew him not. They were not ripened for slaughter, yet they blessedly died to life. Blessed was their birth, because they found everlasting life at the entrance of this present life. They were snatched from their mothers' breasts, but they were instantly committed to the bosoms of angels. The wicked persecutor could not by any service so greatly favour those little ones, so greatly as he favoured them by the fierce hate of persecution. They are called blossoms of martyrs, because they were as blossoms springing up in the midst of the chill of infidelity, consumed, as it were, by the frost of persecution. Blessed are the wombs which bare them, and the breasts that such have sucked. Verily the mothers suffered through their children's martyrdom; the sword that pierced their children's limbs entered the hearts of the mothers, and it is needful that they be partakers of the eternal reward, when they were companions of the suffering. They were slain while little and witless, but they shall arise at the common doom in full growth, and with heavenly wisdom. We shall all come to one age at the common resurrection, although we now in various age depart from this world.
Þæt godspel cweð þæt Rachel beweóp hire cildra, and nolde beon gefrefrod, forðan þe hí ne sind. Rachel hatte Iacobes wif, ðæs heahfæderes, and heo getacnode Godes gelaðunge, þe bewypð hire gastlican cild; ac heo nele swa beon gefrefrod, þæt hí eft to woruldlicum gecampe gehwyrfon, þa þe æne mid sygefæstum deaðe middangeard oferswiðdon, and his yrmða ætwundon to wuldorbeagienne mid Criste.
The gospel says, that Rachel wept for her children, and would not be comforted, because they are not. Jacob the patriarch's wife was called Rachel, and she betokened God's church, which weeps for her ghostly children; but it will not so be comforted, that they again return to temporal strife, who once by a triumphant death have overcome the world, and escaped from its miseries to be crowned with glory with Christ.
Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere gesundfulnysse, ac buton yldinge him becom seogodcundlice wracu, þe hine mid menigfealdre yrmðe fordyde, and eac geswutelode on hwilcum suslum he moste æfter forðsiðe ecelice cwylmian. Hine gelæhte unasecgendlic adl; his lichama barn wiðutan mid langsumere hætan, and he eal innan samod forswæled wæs, and toborsten. Him wæs metes micel lust, ac ðeah mid nanum ætum his gyfernysse gefyllan ne mihte. He hriðode, and egeslice hweos, and angsumlice siccetunga teah, swa þæt hé earfoðlice orðian mihte. Wæter-seocnyss hine ofereode, beneoðan þam gyrdle, to ðan swiðe, þæt his gesceapu maðan weollon, and stincende attor singallice of ðam toswollenum fotum fleow. Unaberendlic gyhða ofereode ealne ðone lichaman, and ungelyfendlic toblawennys his innoð geswencte. Him stód stíncende steam of ðam muðe, swa þæt earfoðlice ænig læce him mihte genealæcan. Fela ðæra læca hé acwealde; cwæð þæt hí hine gehælan mihton and noldon. Hine gedrehte singal slæpleast, swa þæt he þurhwacole niht buton slæpe adreah; and gif hé hwon hnáppode, ðærrihte hine drehton nihtlice gedwímor, swa þæt him ðæs slæpes ofþuhte. Þaða hé mid swiðlicum luste his lifes gewilnode, þa hét hé hine ferigan ofer ða eá Iordanen, ðærþær wæron gehæfde háte baðu, þe wǽron halwende gecwedene adligendum lichaman. Wearð þa eac his læcum geðuht þæt hí on wlacum ele hine gebeðedon. Ac ðaða hé wæs on ðissere beðunge geléd, þa wearð se lichama eal toslopen, swa þæt his eagan wendon on gelicnysse sweltendra manna, and hé læg cwydeleas butan andgite. Eft ðaða he com, þa het he hine ferigan to ðære byrig Hiericho.
But the impious Herod did not enjoy his kingdom in long healthfulness, for without delay the divine vengeance cameupon him, which afflicted him with manifold misery, and also manifested in what torments he must after death eternally suffer. An unspeakable disease seized him; his body burned without with a lasting heat, and all within he was inflamed and bursten. He had great craving for food, but yet with no viands could he satisfy his voracity, and fearfully rotted away, and dolefully fetched sighs, so that he could with difficulty breathe. Dropsy came on him, beneath the girdle, to that degree that his members swarmed with vermin, and stinking venom ever flowed from his swollen feet. Unbearable palsies spread over his whole body, and incredible inflation afflicted his entrails. Stinking vapour proceeded from his mouth, so that hardly any leech could approach him. Many of the leeches he slew; he said that they might heal him and would not. Constant sleeplessness afflicted him, so that he passed the whole night without sleep; and if he dozed a little, nightly phantoms immediately tormented him, so that he repented of his sleep. As he with violent longing desired his life, he commanded to be conveyed over the river Jordan, where there were hot baths, which were said to be salutary to diseased bodies. It then seemed good to his leeches that they should bathe him in lukewarm oil. But when he was led to this bathing, the body was all relaxed, so that his eyes turned to the likeness of dead men's, and he lay speechless, without sense. When he came to, he commanded to be borne to the city of Jericho.
Þaþa he wearð his lifes orwene, þa gelaðode he him to ealle ða Iudeiscan ealdras of gehwilcum burgum, and het hí on cwearterne beclysan, and gelangode him to his swustur Salome and hire wer Alexandrum, and cwæð, "Ic wát þæt ðis Iudeisce folc micclum blissigan wile mines deaðes; ac ic mæg habban arwurðfulle líc-ðenunge of heofigendre menigu, gif ge willað minum bebodum gehyrsumian. Swa ricene swa ic gewíte, ofsleað ealle ðas Iudeiscan ealdras, ðe ic oncwearterne beclysde, þonne beoð heora siblingas to heofunge geneadode, þa ðe wyllað mines forðsiðes fagnian." He ða his cempan to ðam slege genamode, and het heora ælcum fiftig scyllinga to sceatte syllan, þæt hi heora handa fram ðam blodes gyte ne wiðbrudon. Þaða hé mid ormætre angsumnysse wæs gecwylmed, þa het he his agenne sunu Antípatrem arleaslice acwellan, to-eacan þam twam þe hé ær acwealde. Æt nextan, ðaða hé gefredde his deaðes nealæcunge, þa het he him his seax aræcan to screadigenne ænne æppel, and hine sylfne hetelice ðyde, þæt him on acwehte. Þyllic wæs Herodes forðsið, þe mánfullice ymbe þæs heofenlican æþelinges to-cyme syrwde, and his efen-ealdan lytlingas unscæððige arleaslice acwealde.
When he was hopeless of life he called to him all the Jewish elders from every city, and ordered them to be confined in prison, and sent for his sister Salome and her husband Alexander, and said, "I know that this Jewish people will greatly rejoice at my death; but I may have an honourable funeral attendance of a mourning multitude, if ye will obey my commands. As soon as I depart, slay all the Jewish elders whomI have confined in prison, then will their relations be compelled to mourn, who will rejoice at my departure." He then appointed his soldiers to that slaughter, and commanded fifty shillings as reward to be given to each of them, that they might not withdraw their hands from the shedding of blood. When he was tormented with intense agony he wickedly commanded his own son Antipater to be killed, in addition to the two whom he had killed previously. At last, when he was sensible of his death's approach, he commanded them to reach him his knife to shred an apple, and violently stabbed himself, so that it quaked in him. Such was the death of Herod, who wickedly machinated on the coming of the heavenly Prince, and impiously killed the innocent little ones, his equals in age.
Efne ða Godes engel, æfter Herodes deaðe, æteowode Iosepe on swefnum, on Egypta lande, þus cweðende, "Arís, and nim þæt cild and his moder samod, and gewend ongean to Israhela lande; soðlice hí sind forðfarene, ðaðe ymbe þæs cildes feorh syrwdon." Hé ða arás, swa swa se engel him bebead, and ferode þæt cild mid þære meder to Israhela lande. Þa gefrán Ioseph þæt Archelaus rixode on Iudea lande, æfter his fæder Herode, and ne dorste his neawiste genealæcan. Þa wearð he eft on swefne gemynegod þæt he to Galilea gewende, forðan ðe se eard næs ealles swa gehende þam cyninge, þeah ðe hit his rice wære. Þæt cild ða eardode on þære byrig þe is gehaten Nazareth, þæt seo wítegung wære gefylled, þe cwæð, þæt he sceolde beon Nazarenisc geciged. Se engel cwæð to Iosepe, "Þa sind forðfarene, þe embe ðæs cildes feorh syrwdon." Mid þam worde he geswutelode þæt má ðæra Iudeiscra ealdra embe Cristes cwale smeadon; ac him getimode swiðe rihtlice þæt hí mid heora arleasan hlaforde ealle forwurdon.
Lo, then, God's angel, after the death of Herod, appeared to Joseph in a dream, in the land of Egypt, thus saying, "Arise, and take the child together with his mother, and go again to the land of Israel; for they are dead, who machinated against the child's life." He then arose, as the angel had commanded him, and conveyed the child with the mother to the land of Israel. Then Joseph learned that Archelaus reigned in Judæa after Herod his father, and he durst not approach his presence. Then again he was admonished in a dream that he should go to Galilee, because the country there was not quite so near to the king, though it was in his kingdom. The child then dwelt in the city which is called Nazareth, that the prophecy might be fulfilled, which said, that he should be called a Nazarene. The angel said to Joseph, "They are dead who machinated against the child's life." With that word he manifested that more of the Jewish elders meditated the slaying of Christ; but it befell them very rightly, that they with their impious lord all perished.
Nelle we ðas race na leng teon, þylæs ðe hit eow æðryt þince; ac biddað eow þingunge æt þysum unscæððigum martyrum. Hi sind ða ðe Criste folgiað on hwitum gyrlum,swa hwider swa hé gæð; and hí standað ætforan his ðrymsetle, butan ælcere gewemmednysse, hæbbende heora palmtwigu on handa, and singað þone niwan lofsang, þam Ælmihtigan to wurðmynte, seþe leofað and rixað á butan ende. Amen.
We will not longer extend this narrative, lest it may seem tedious to you, but will pray for the intercession of these innocent martyrs for you. They are those who follow Christin white garments, whithersoever he goeth; and they stand before his throne, without any impurity, having their palm-twigs in hand, and sing the new hymn in honour of the Almighty, who liveth and ruleth ever without end. Amen.