Part 6

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

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

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

DECEMBER XXVI.

THE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.

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

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

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

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

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

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

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

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

ASSUMPTIO S[=CI] IOHANNIS APOSTOLI.

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

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

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

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