Read Ebook: The Homilies of the Anglo-Saxon Church Containing the Sermones Catholici or Homilies of Ælfric in the Original Anglo-Saxon with an English Version. Volume I. by Aelfric Abbot Of Eynsham Thorpe Benjamin Translator

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Then came the shepherds quickly, and found Mary, and Joseph, and the child laid in the bin. Mary was, by God's direction, betrothed to the righteous Joseph, for the greater security; because it was thus customary among the Jewish people, according to the law of Moses, that if any woman had a child, save in lawful wedlock, she should be slain with stones. But God sent his angel to Joseph, when Mary was pregnant, and commanded that he should have care of her, and be the child's foster-father. Then it seemed to the Jews that Joseph was father of the child, but he was not; because the Almighty Creator had no need to be born of woman; but he took human nature from the womb of Mary, and left her a virgin undefiled, but hallowed through his birth. She knew no society of man, and she brought forth without pain, and continued in maidenhood. The shepherds saw and recognized the child, as had to them been told. Now all who heard that wondered greatly thereat, and at what the shepherds said. But Mary held all these words, pondering them in her heart. She would not publish Christ's mystery, but waited until he himself, when it pleased him, should divulge it. She knew God's law, and in the book of the prophets had read, that a virgin should give birth to God. Then she greatly rejoiced that she might be it. It was prophesied that he should be born in the city of Bethlehem, and she greatly wondered that, according to that prophecy, she was there delivered. She remembered that a prophet had said, "The ox knows his master, and the ass his master's bin." Then saw she the child lying in the bin, where the ox and the ass usually seek food. God's archangel Gabriel had announced to Mary the Saviour's coming into her womb, and she then saw that his announcement was truly fulfilled. Such words Mary held, pondering them in her heart. And the shepherds returned glorifying and praising God for all those things which they had heard and seen, as had been told unto them.

The memory of these three shepherds is preserved one mile to the east of Bethlehem, and manifested in God's church to those who visit the place. We should imitate these shepherds, and glorify and praise our Lord for all those things which he hath done for love of us, for our redemption and eternal bliss, to whom be glory and praise with the Almighty Father, in unity of the Holy Ghost, world without end. Amen.

PASSIO BEATI STEPHANI, PROTOMARTYRIS.

We raeda? on ?aere b?c ?e is geh?ten Actus Apostolorum, ??t ?a apostolas geh?dodon seofon diaconas on ?aere gela?unge ?e of Iudeiscum folce to Cristes geleafan beah, aefter his ?rowunge, and ?riste of dea?e, and upstige to heofenum. ?aera diacona waes se forma STEPHANUS, ?e we on ?isum daege wur?ia?. He waes swi?e geleafful, and mid ?am Halgum Gaste afylled. ?a o?re six waeron gecigede ?isum namum: Stephanus waes se fyrmesta, o?er Philippus, ?ridda Procorus, feor?a Nicanor, fifta Timotheus, sixta Parmenen, seofo?a Nicolaus. ?as seofon h? gecuron and gesetton on ?aera apostola gesih?e, and hi ?a mid gebedum and bletsungum to diaconum gehadode wurdon. Weox ?a daeghwonlice Godes bodung, and waes gemenigfylld ?aet getel cristenra manna ?earle on Hierusalem. ?a wear? se eadiga Stephanus mid Godes gife, and mid micelre strenc?e afylled, and worhte forebeacena and micele t?cna on ?am folce. ?a astodon sume ?a ungeleaffullan Iudei, and woldon mid heora gedwylde ?aes eadigan martyres l?re oferswi?an; ac hi ne mihton his wisdome wi?standan, ne ?am Halgum Gaste, ?e ?urh hine spraec. ?a setton h? lease gewitan, ?e hine forlugon, and cwaedon, ?aet h? t?llice word spraece be Moyse and be Gode. ?aet folc wear? ?a micclum astyred, and ?a heafod-menn, and ?a Iudeiscan boceras, and gelaehton Stephanum, and tugon to heora ge?eahte; and ?a leasan gewitan him on besaedon, "Ne geswic? ?es man to sprecenne tallice word ongean ?as halgan stowe and Godes ?. We gehyrdon hine secgan ?aet Crist towyrp? ?as stowe, and towent ?a gesetnysse ?e ?s Moyses taehte." ?a beheoldon ?a hine ?e on ?am ge?eahte saeton, and gesawon his nebwlite swylce sumes engles ansyne. ?a cwae? se ealdor-biscop to ?am eadigan cy?ere, "Is hit swa h? secga??" ?a wolde se halga wer Stephanus heora ungeleaffullan heortan gerihtlaecan mid heora for?faedera gebysnunge and gemynde, and to so?faestnysse wege mid ealre lufe gebigan. Begann ?a him to reccenne be ?am heahfaedere Abrahame, hu se heofenlica God hine geceas him to ge?oftan, and him behet, ?aet ealle ?eoda on his ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac ?aera o?ra heahfaedera gemynd, mid langsumere race, aetforan him geniwode; and hu Moyses, ?urh Godes mihte, heora foregengan ofer ?a Readan Sae wundorlice gelaedde, and h? h? si??an feowertig geara on westene waeron, mid heofenlicum bigleofan daeghwonlice gereordode; and hu God h? laedde to ?am Iudeiscan earde, and ?a hae?enan ?eoda aetforan heora gesih?um eallunga adwaescte; and be Dauides maer?e, ?aes maeran cyninges, and Salomones wuldre, ?e Gode ?aet maere tempel araerde. Cwae? ?a aet nextan, "Ge wi?standa? ?am Halgum Gaste mid sti?um swuran, and ungeleaffulre heortan; ge sind meldan and manslagan, and ge ?one rihtwisan Crist ni?fullice acwealdon; ge underfengon ? on engla gesetnysse, and ge hit ne heoldon." Hwaet ?a Iudeiscan ?a wurdon ?earle on heora heortan astyrode, and biton heora te? him togeanes. Se halga Stephanus wear? ?a afylled mid ?am Halgum Gaste, and beheold wi? heofonas weard, and geseah Godes wuldor, and ?one Haelend standende aet his Faeder swi?ran; and he cwae?, "Efne ic geseo heofenas opene, and mannes Sunu standende aet Godes swi?ran." Iudei ?a, mid micelre stemne hrymende, heoldon heora earan, and anmodlice him to scuton, and hi hine gelaehton, and of ?aere byrig gelaeddon to staenenne. ?a leas-gewitan ?a l?don heora hacelan aetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon ?a oftorfian mid heardum stanum ?one eadigan Stephanum; and h? clypode, and cwae?, "Drihten H?lend, onf?h minne gast." And gebigde his cneowu, mid micelre stemne clypigende, "Min Drihten, ne sete ?u ?as daeda him to synne." And h? mid ?am worde ?a gew?t to ?an AElmihtigum Haelende, ?e he on heofenan healicne standende geseah.

Se wisa Augustinus spraec ymbe ?as raedinge, and smeade hw? se halga cy?ere Stephanus cwaede ?aet he gesawe mannes bearn standan aet Godes swy?ran, and nolde cwe?an Godes bearn; ?onne ?e is ge?uht wur?licor be Criste to cwe?enne Godes Bearn ?onne mannes Bearn. Ac hit gedafenode ?aet se Haelend swa geswutelod waere on heofenum, and swa gebodod on middangearde. Eall ?aera Iudeiscra teona aras ?urh ?aet, hw? Drihten Crist, se?e aefter flaesce so?lice is mannes Sunu, eac swilce waere gecweden Godes Sunu? for?i gemunde swi?e gedafenlice ?aet godcunde gewrit, mannes Sunu standan aet Godes swi?ran to gescyndenne ?aera Iudeiscra ?ngeleaffulnysse. Crist waes aeteowed his eadigan cy?ere Stephane on heofenum, se?e fram ungeleaffullum on middangearde acweald waes, and seo heofenlice so?faestnyss be ?am cydde gecy?nysse, ?one seo eor?lice arleasnyss huxlice taelde. Hw? maeg beon rihtlice gec?ged mannes Bearn, buton Criste anum, ?onne aelc man is twegra manna bearn, buton him anum? Se eadiga Stephanus geseah Crist standan, for?an ?e he waes his gefylsta on ?am gastlicum gefeohte his martyrdomes. Witodlice we andetta? on urum credan, ?aet Drihten sitt aet his Faeder swi?ran. Setl gedafena? d?man, and steall fylstendum o??e feohtendum. Nu andet ure geleafa Cristes setl, for?an ?e h? is se so?a d?ma lybbendra and deadra: and se eadiga cy?ere Stephanus h?ne geseah standende, for?an ?e he waes his gefylsta, swa swa we ?r saedon. Ealra gecorenra halgena dea? is deorwur?e on Godes gesih?e; ac ?eah-hwae?ere is ge?uht, gif aenig tod?l beon maeg betwux martyrum, ?aet se is healicost se?e ?one martyrdom aefter Gode astealde. Witodlice Stephanus waes to diacone geh?dod aet ?aera apostola handum; ac h? h? forest?p on heofenan rice mid sigefaestum dea?e; and swa se ?e waes neo?or on endebyrdnysse, wear? fyrmest on ?rowunge; and se ?e waes leorning-cniht on h?de, ongann wesan l?reow on martyrdome. ?one dea? so?lice ?e se Haelend gemedemode for mannum ?rowian, ?one ageaf Stephanus fyrmest manna ?am Haelende. He is gecweden protomartyr, ?aet is se forma cy?ere, for?an ?e h? aefter Cristes ?rowunge aerest martyrd?m ge?rowode. Stephanus is Grecisc nama, ?aet is on Leden, Coronatus, ?aet we cwe?a? on Englisc, Gewuldorbeagod; for?an ?e h? haef? ?one ecan wuldorbeah, swa swa his nama him forew?tegode. ?a leasan gewitan, ?e hine forsaedon, h?ne ongunnon aerest to torfienne; for?an ?e Moyses ? taehte, ?aet swa hw? swa o?erne to dea?e fors?de, sceolde wurpan ?one forman st?n to ?am ?e h? aer mid his tungan acwealde. ?a re?an Iudei wedende ?one halgan st?ndon: and h? clypode, and cwae?, "Drihten, ne sete ?u ?as d?da him to synne."

Understanda? nu, mine gebro?ra, ?a micclan lufe ?aes eadigan weres. On dea?e h? waes gesett, and ?eah he baed mid so?re lufe for his cwelleras; and betwux ?aera stana hryre, ?a?a gehw? mihte his leofostan frynd forgytan, ?a betaehte h? his fynd Gode, ?us cwe?ende, "Drihten, ne sete ?u ?as daeda him to synne." Swi?or he besorgade ?a heora synna ?onne his agene wunda; swi?or heora arleasnysse ?onne his sylfes dea?; and rihtlice swi?or, for?an ?e heora arleasnysse fyligde se eca dea?, and ?aet ece l?f fyligde his dea?e. Saulus heold ?aera leasra gewitena reaf, and heora mod to ?aere staeninge geornlice tihte. Stephanus so?lice gebigedum cneowum Drihten baed ?aet h? Saulum alysde. Wear? ?a Stephanes b?n fram Gode gehyred, and Saulus wear? alysed. Se ?rfaesta waes gehyred, and se arleasa wear? gerihtwisod.

On ?yssere daede is geswutelod hu micclum fremige ?aere so?an lufe gebed. Witodlice naefde Godes gela?ung Paulum to lareowe, gif se halga martyr Stephanus swa ne baede. Efne n? Paulus blissa? mid Stephane on heofenan rice; mid Stephane h? bric? Cristes beorhtnysse, and mid him h? rixa?. ?ider ?e Stephanus forest?p, mid Saules stanum oftorfod, ?ider folgode Paulus gefultumod ?urh Stephanes gebedu. ?aer nis Paulus gescynd ?urh Stephanes slege, ac Stephanus glada? on Paules gefaerraedene; for?an ?e seo so?e lufu on heora aeg?rum blissa?. Seo so?e lufu oferwann ?aera Iudeiscra re?nysse on Stephane, and seo ylce lufu oferwreah synna micelnysse on Paule, and heo on heora aeg?rum samod geearnode heofenan rice. Eornostlice seo so?e lufu is wylspring and ordfruma ealra godnyssa and ae?ele trumnys, and se weg ?e l?t to heofonum. Se ?e faer? on so?re lufe ne maeg h? dwelian, ne forhtian: heo gewissa?, and gescylt, and gelaet. ?urh ?a so?an lufe waes ?es halga martyr swa gebyld ?aet he bealdlice ?aera Iudeiscra ungeleaffulnysse ?reade, and he ?rsorh betwux ?am greatum hagolstanum ?urhwunode; and he for ?am staenendum welwillende gebaed, and ?aer to-eacan ?a heofenlican healle cucu and gewuldorbeagod inn-ferde.

Mine gebro?ra, uton geefenlaecan be sumum daele swa miccles lareowes geleafan, and swa maeres cy?eres lufe. Uton lufian ure gebro?ra on Godes gela?unge mid swilcum mode swa swa ?es cy?ere ?a lufode his fynd. Beo? gemyndige hwaet seo sylfe So?faestnys on ?am halgan godspelle beh?t, and hwilc wedd us gesealde. Se Haelend cwae?, "Gif ge forgyfa? ?am mannum ?e wi? eow agylta?, ?onne forgyf? eow eower Faeder eowere synna: gif ge ?onne nella? forgyfan, nele eac eower Faeder eow forgifan eowere gyltas." Ge gehyra? nu, mine gebro?ra, ?aet hit stent ?urh Godes gyfe on urum agenum dihte hu ?s bi? aet Gode ged?med. He cwae?, "Gif ge forgyfa?, eow bi? forgyfen." Ne bepaece n?n man hine sylfne: witodlice gif hwa fur?on aenne man hata? on ?isum middangearde, swa hwaet swa he to g?de ged??, eal he hit forlyst; for?an ?e se apostol Paulus ne bi? geligenod, ?e cwae?, "?eah ?e ic aspende ealle mine aehta on ?earfena bigleofan, and ?eah ?e ic minne agenne lichaman to cwale gesylle, swa ?aet ic forbyrne on martyrdome; gif ic naebbe ?a so?an lufe, ne frema? hit me nan ?ing." Be ?an ylcan cwae? se godspellere Iohannes, "Se?e his bro?or ne lufa?, he wuna? on dea?e." Eft h? cwae?, "AElc ?aera ?e his bro?or hata? is manslaga." Ealle we sind gebro?ra ?e on God gelyfa?, and we ealle cwe?a?, "Pater noster qui es in celis," ?aet is, "Ure Faeder ?e eart on heofonum." Ne gedyrstlaece nan man be maeg?hade, butan so?re lufe. Ne truwige nan man be aelmesdaedum o??e on gebedum, butan ?aere foresaedan lufe; for?an ?e swa lange swa h? hylt ?one sweartan ni? on his heortan, ne maeg he mid nanum ?inge ?one mildheortan God gegladian. Ac gif he wille ?aet him God milde s?, ?onne hlyste h? g?des raedes, na of minum mu?e, ac of Cristes sylfes: he cwae?, "Gif ?u offrast ?ine l?c to Godes weofode, and ?u ?aer gemyndig bist ?aet ?in bro?or haef? sum ?ing ongean ?e, forlaet ?aerrihte ?a l?c aetforan ?am weofode, and gang aerest to ?inum bre?er, and ?e to him gesibsuma; and ?onne ?u eft cymst to ?am weofode, geoffra ?onne ?ine l?c." Gif ?u ?onne ?inum cristenum bre?er deredest, ?onne haef? he sum ?ing ongean ?e, and ?u scealt be Godes taecunge hine gegladian, aer ?u ?ine l?c geoffrige. Gif ?onne se cristena mann, ?e ?in bro?or is, ?e ahwar geyfelode, ?aet ?u scealt miltsigende forgifan. Ure gastlican l?c sind ure gebedu, and lofsang, and husel-halgung, and gehwilce o?re l?c ?e we Gode offria?, ?a we sceolon mid gesibsumere heortan and bro?erlicere lufe Gode betaecan. Nu cwy? sum man ongean ?as raedinge, Ne maeg ic minne feond lufian, ?one ?e ic daeghwonlice waelhreowne togeanes me geseo. Eala ?u mann, ?u sceawast hwaet ?in bro?or ?e dyde, and ?u ne sceawast hwaet ?u Gode gedydest. ?onne ?u micele swaerran synna wi? God gefremodest, hw? nelt ?u forgyfan ?a lytlan gyltas anum menn, ?aet se AElmihtiga God ?e ?a micclan synna forgyfe? Nu cwyst ?u eft, Micel gedeorf bi? me ?aet ic minne feond lufige, and for ?one gebidde ?e me hearmes cep?. Ne wi?cwe?e we ?aet hit micel gedeorf ne sy; ac gif hit is hefigtyme on ?yssere worulde, hit becym? to micelre mede on ?aere toweardan. Witodlice ?urh ?ines feondes lufe ?u bist Godes freond; and na ?aet an ?aet ?u his freond sy, ac eac swilce ?u bist Godes bearn, ?urh ?a raedene ?aet ?u ?inne feond lufige; swa swa Crist sylf cwae?, "Lufia? eowere fynd, do? ?am tela ?e eow hatia?, ?aet ge beon eoweres Faeder cild, se?e on heofenum is." Menigfealde earfo?nyssa and hospas wolde gehw? ea?elice forberan wi? ?an ?aet he moste sumum rican men to bearne geteald beon, and his yrfenuma to gewitendlicum aehtum: forbera? nu ge?yldelice for ?am ecan wur?mynte, ?aet ge Godes bearn getealde beon, and his yrfenuman on heofenlicum spedum, ?aet ?aet se o?er for?yldigan wolde for ateorigendlicere edwiste.

We secga? eow Godes riht; healda? gif ge willon. Gif we hit forsuwia?, ne bi? us geborgen. Cristes lufu us neada? ?aet we simle ?a g?dan tihton, ?aet h? on g?dnysse ?urhwunion; and ?a yfelan we mynegia?, ?aet h? fram heora yfelnessum hraedlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, ne se yfela ortruwige ?urh his unrihtwisnysse. Ondraede se goda ?aet h? fealle; hogige se yfela ?aet h? astande. Se ?e yfel sy geefenlaece h? Paules gecyrrednysse; se ?e g?d sy ?urhwunige h? on g?dnysse mid Stephane; for?an ?e ne bi? n?n anginn herigendlic butan godre geendunge. AElc lof bi? on ende gesungen.

Mine gebro?ra, gyrstan-daeg gemedemode ure Drihten hine sylfne, ?aet h? ?ysne middangeard ?urh so?e menniscnysse geneosode: nu to-d?g se ae?ela cempa Stephanus, fram lichamlicere wununge gewitende, sigefaest to heofenum ferde. Crist ni?er-ast?h, mid flaesce bewaefed; Stephanus up-ast?h, ?urh his blod gewuldorbeagod. Gyrstan-daeg sungon englas "Gode wuldor on heannyssum;" nu to-daeg h? underfengon Stephanum blissigende on heora geferraedene, mid ?am h? wuldra? and blissa? ? on ecnysse. Amen.

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 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 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.

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.

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 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 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.

Iohannes se Godspellere, Cristes dyrling, wear? on ?ysum daege to heofenan rices myrh?e, ?urh Godes neosunge, genumen. He waes Cristes moddrian sunu, and he hine lufode synderlice; na swa micclum for ?aere maeglican sibbe swa for ?aere claennysse his ansundan maeg?hades. He waes on maeg?h?de Gode gecoren, and h? on ecnysse on ungewemmedum maeg?hade ?urhwunode. Hit is geraed on gewyrdelicum racum ?aet h? wolde w?fian, and Cr?st wear? to his gyftum gela?od. ?a gel?mp hit ?aet aet ?am gyftum w?n wear? ateorod. Se Haelend ?a het ?a ?enig-men afyllan six staenene fatu mid hluttrum waetere, and he mid his bletsunge ?aet waeter to ae?elum wine awende. ?is is ?aet forme t?cn ?e h? on his menniscnysse openlice geworhte. ?a wear? Iohannes swa onbryrd ?urh ?aet t?cn, ?aet h? ?aerrihte his bryde on maeg?hade forl?t, and symle sy??an Drihtne folgode, and wear? ?a him inweardlice gelufod, for?an ?e he hine aetbraed ?am flaesclicum lustum. Witodlice ?isum leofan leorning-cnihte befaeste se Haelend his modor, ?a?a h? on rode hengene mancynn alysde; ?aet his claene l?f ?aes claenan maedenes Marian gymde, and heo ?a on hyre swyster suna ?enungum wunode.

Eft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow casere on Romana r?ce, aefter Nerone, se waes Domicianus gehaten, cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and ?one maeran godspellere ?aeron het bescufan; ac he, ?urh Godes gescyldnysse, ungewemmed of ?am hatum bae?e eode. Eft ?a?a se waelreowa ne mihte ?aes eadigan apostoles bodunge alecgan, ?a asende he hine on wraecsi? to anum igeo?e ?e is Pa?mas gec?ged, ?aet he ?aer ?urh hungres scearpnysse acwaele. Ac se AElmihtiga Haelend ne forl?t to gymeleaste his gelufedan apostol, ac geswutelode him on ?am wraecsi?e ?a toweardan onwrigenysse, be ?aere h? awrat ?a b?c ?e is gehaten APOCALIPSIS: and se waelhreowa Domicianus on ?am ylcan geare wear? acweald aet his witena handum; and h? ealle anmodlice raeddon ?aet ealle his gesetnyssa aydlode waeron. ?a wear? Nerua, swi?e arfaest man, to casere gecoren. Be his ge?afunge gecyrde se apostol ongean mid micclum wur?mynte, se?e mid hospe to wraecsi?e asend waes. Him urnon ongean weras and wif faegnigende, and cwe?ende, "Gebletsod is se ?e com on Godes naman."

Mid ?am ?e se apostol Iohannes stop into ?aere byrig Ephesum, ?a baer man him togeanes anre wydewan l?c to byrigenne; hire nama waes Drusiana. Heo waes swi?e gelyfed and aelmesgeorn, and ?a ?earfan, ?e heo mid cystigum mode eallunga afedde, dreorige mid w?pe ?am l?ce folgodon. ?a het se apostol ?a baere settan, and cwae?, "Min Drihten, Haelend Crist! Araere ?e, Drusiana; aris, and gecyrr ham, and gearca ?s gereordunge on ?inum huse." Drusiana ?a ar?s swilce of slaepe awreht, and, carfull be ?aes apostoles haese, ham gewende.

On ?am o?rum daege eode se apostol be ?aere straet, ?a ofseah he hwaer sum u?wita laedde twegen gebro?ru, ?e haefdon behwyrfed eall heora yldrena gestreon on deorwur?um gymstanum, and woldon ?a tocwysan on ealles ?aes folces gesih?e, to waefersyne, swylce to forsewennysse woruldlicra aehta. Hit waes gewunelic on ?am timan ?aet ?a ?e woldon woruld-wisdom gecneordlice leornian, ?aet h? behwyrfdon heora are on gymstanum, and ?a tobraecon; o??e on sumum gyldenum wecge, and ?one on s? awurpan; ?ilaes ?e seo smeaung ?aera aehta h? aet ?aere lare hremde. ?a clypode se apostol ?one u?witan Graton him to, and cwae?, "Dyslic bi? ?aet hwa woruldlice speda forhogige for manna h?runge, and beo on Godes dome geni?erod. Ydel bi? se laecedom ?e ne maeg ?one untruman gehaelan; swa bi? eac ydel seo l?r ?e ne gehael? ?aere sawle leahtras and un?eawas. So?lice min lareow Crist sumne cniht ?e gewilnode ?aes ecan lifes ?ysum wordum laerde, ?aet he sceolde ealle his welan beceapian, and ?aet wur? ?earfum daelan, gif h? wolde fulfremed beon, and he sy??an haefde his goldhord on heofenum, and ?aer to-eacan ?aet ece l?f." Graton ?a se u?wita him andwyrde, "?as gymstanas synd tocwysede for ydelum gylpe, ac gif ?in l?reow is so? God, gefeg ?as bricas to ansundnysse, ?aet heora wur? maege ?earfum fremian." Iohannes ?a gegaderode ?aera gymstana bricas, and beseah to heofonum, ?us cwe?ende, "Drihten Haelend, nis ?e nan ?ing earfo?e; ?u ge-edsta?elodest ?isne tobrocenan middangeard on ?inum geleaffullum, ?urh t?cen ?aere halgan rode; ge-edsta?ela nu ?as deorwur?an gymstanas, ?urh ?inra engla handa, ?aet ?as nytenan menn ?ine mihta oncn?won, and on ?e gelyfon." Hwaet, ?a faerlice wurdon ?a gymstanas swa ansunde, ?aet fur?on nan t?cen ?aere aerran tocwysednysse naes gesewen. ?a se u?wita Graton samod mid ?am cnihtum feoll to Iohannes fotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and h? ongann Godes geleafan openlice bodian. ?a twegen gebro?ra, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora aehta daeldon w?dlum, and filigdon ?am apostole, and micel menigu geleaffulra him eac to ge?eodde.

?a becom se apostol aet sumum saele to ?aere byrig Pergamum, ?aer ?a foresaedan cnihtas i? aer eardodon, and gesawon heora ?eowan mid godewebbe gefreatewode, and on woruldlicum wuldre scinende. ?a wurdon h? mid deofles flan ?urhscotene, and dreorige on mode, ?aet h? waedligende on ?num waclicum waefelse ferdon, and heora ?eowan on woruldlicum wuldre scinende waeron. ?a undergeat se apostol ?as deoflican facn, and cwae?, "Ic geseo ?aet eower m?d is awend, and eower andwlita, for?an ?e ge eowre speda ?earfum daeldon, and mines Drihtnes lare fyligdon: ga? nu for?i to wuda, and heawa? incre byr?ene gyrda, and gebringa? to me." H? dydon be his haese, and h? on Godes naman ?a grenan gyrda gebletsode, and h? wurdon to readum golde awende. Eft cwae? se apostol Iohannes, "Ga? to ?aere s?-strande, and fecca? me papolstanas." H? dydon swa; and Iohannes ?a on Godes maegen?rymme h? gebletsode, and h? wurdon gehwyrfede to deorwur?um gymmum. ?a cwae? se apostol, "Ga? to smi??an, and fandia? ?ises goldes and ?issera gymstana." H? ?a eodon, and eft comon, ?us cwe?ende, "Ealle ?as goldsmi?as secga? ?aet h? naefre aer swa claene gold, ne swa read ne gesawon: eac ?as gym-wyrhtan secga? ?aet hi naefre swa deorwur?e gymstanas ne gemetton." ?a cwae? se apostol him to, "Nima? ?is gold, and ?as gymstanas, and fara?, and bicga? eow land-?re; for?an ?e ge forluron ?a heofenlican speda. Bicga? eow paellene cyrtlas, ?aet ge to lytelre hwile scinon swa swa r?se, ?aet ge hraedlice forweornion. Beo? blowende and welige hwilwendlice, ?aet ge ecelice waedlion. Hwaet la, ne maeg se AElmihtiga Wealdend ?urhteon ?aet h? do his ?eowan rice for worulde, genihtsume on welan, and unwi?metenlice scinan? Ac he sette gec?mp geleaffullum sawlum, ?aet hi gelyfon to geagenne ?a ecan welan, ?a ?e for his naman ?a hwilwendan speda forh?gia?. Ge gehaeldon untruman on ?aes Haelendes naman, ge afligdon deoflu, ge forgeafon blindum gesih?e, and gehwilce unco?e gehaeldon: efne nu is ?eos gifu eow aetbroden, and ge sind earmingas gewordene, ge ?e waeron maere and strange. Swa micel ege stod deoflum fram eow, ?aet h? be eowere haese ?a ofsettan deofolseocan forleton; nu ge ondraeda? eow deoflu. ?a heofenlican aehta sind us eallum gemaene. Nacode we waeron acennede, and nacode we gewita?. ?aere sunnan beorhtnys, and ?aes monan leoht, and ealra tungla sind gemaene ?am rican and ?am heanan. R?n-scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and Godes neosung, sind eallum gemaene, earmum and eadigum: ac se ungesaeliga gytsere wile mare habban ?onne him genihtsuma?, ?onne he fur?on orsorh ne bric? his genihtsumnysse. Se gytsere haef? aenne lichaman, and menigfealde scr?d; he haef? ane wambe, and ?usend manna bigleofan: witodlice ?aet he for gytsunge ?ncyste nanum o?rum syllan ne maeg, ?aet he horda?, and nat hwam; swa swa se witega cwae?, 'On ?del bi? aelc man gedrefed, se?e horda?, and nat hwam he hit gegadera?.' Witodlice ne bi? he ?aera aehta hlaford, ?onne he hi daelan ne maeg; ac he bi? ?aera aehta ?eowa, ?onne he him eallunga ?eowa?; and ?aer to-eacan him weaxa? untrumnyssa on his lichaman, ?aet h? ne maeg ?tes o??e w?tes brucan. H? cara? daeges and nihtes ?aet his feoh gehealden sy; h? gym? graedelice his teolunge, his gafoles, his gebytlu; he beryp? ?a w?nnspedigan, he fulg?? his lustum and his plegan; ?onne faerlice gewitt he of ?issere worulde, nacod and forscyldigod, synna ana mid him ferigende; for?an ?e he sceal ?ce w?te ?rowian."

Efne ?a?a se apostol ?as lare sprecende waes, ?a baer sum wuduwe hire suna lic to bebyrgenne, se haefde gewifod ?ritigum nihtum ?r. Seo dreorige modor ?a samod mid ?am licmannum rarigende h? astrehte aet ?aes halgan apostoles fotum, biddende ?aet he hire sunu on Godes naman araerde, swa swa he dyde ?a wydewan Drusianam. Iohannes ?a ofhreow ?aere meder and ?aera licmanna dreorignysse, and astrehte his lichaman to eor?an on langsumum gebede, and ?a aet nextan ar?s, and eft up-ahafenum handum langlice baed. ?a?a he ?us ?riwa ged?n haefde, ?a het he unwindan ?aes cnihtes l?c, and cwae?, "Eala ?u cniht, ?e ?urh ?ines flaesces lust hraedlice ?ine sawle forlure; eala ?u cniht, ?u ne cu?est ?inne Scyppend; ?u ne cu?est manna Haelend; ?u ne cu?est ?one so?an freond; and for?i ?u beurne on ?one wyrstan feond. Nu ic ageat mine tearas, and for ?inre nytennysse geornlice baed, ?aet ?u of dea?e arise, and ?isum twam gebro?rum, Attico and Eugenio, cy?e h? micel wuldor h? forluron, and hwilc wite h? geearnodon." Mid ?am ?a ar?s se cniht Stacteus, and feoll to Iohannes fotum, and begann to ?reagenne ?a gebro?ru ?e miswende w?ron, ?us cwe?ende, "Ic geseah ?a englas, ?e eower gymdon, dreorige wepan, and ?a awyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice gearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: ?a ge forluron ?urh unwaerscipe, and ge begeaton eow ?eosterfulle wununga mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum afyllede, and mid an?raecum stencum; on ?am ne ablin? granung and ?oterung daeges o??e nihtes: bidda? for?i mid inweardre heortan ?ysne Godes apostol, eowerne lareow, ?aet he eow fram ?am ecum forwyrde araere, swa swa he me fram dea?e araerde; and he eowre saula, ?e nu synd adylegode of ?aere liflican b?c, gelaede eft to Godes gife and miltsunge."

Se cniht ?a Stacteus, ?e of dea?e ar?s, samod mid ?am gebro?rum, astrehte hine to Iohannes f?tswa?um, and ?aet folc for? mid ealle, anmodlice biddende ?aet he him to Gode ge?ingode. Se apostol ?a bebead ?am twam gebro?rum ?aet hi ?ritig daga be hreowsunge daedbetende Gode geoffrodon, and on faece geornlice baedon, ?aet ?a gyldenan gyrda eft to ?an aerran gecynde awendon, and ?a gymstanas to heora wacnysse. AEfter ?ritigra daga faece, ?a?a h? ne mihton mid heora benum ?aet gold and ?a gymstanas to heora gecynde awendan, ?a comon hi mid wope to ?am apostole, ?us cwe?ende, "Symle ?u taehtest mildheortnysse, and ?aet man o?rum miltsode; and gif man o?rum miltsa?, hu micele swi?or wile God miltsian and arian mannum his hand-geweorce! ?aet ?aet we mid gitsigendum eagum agylton, ?aet we nu mid wependum eagum bereowsia?." ?a andwyrde se apostol, "Bera? ?a gyrda to wuda, and ?a stanas to s?-strande: hi synd gecyrrede to heora gecynde." ?a?a hi ?is gedon haefdon, ?a underfengon hi eft Godes gife, swa ?aet hi adraefdon deoflu, and blinde, and untrume gehaeldon, and fela tacna on Drihtnes naman gefremedon, swa swa hi aer dydon.

Se apostol ?a gebigde to Gode ealne ?one eard Asiam, se is geteald to healfan daele middan-eardes; and awrat ?a feor?an Cristes b?c, seo hrepa? swy?ost ymbe Cristes godcundnysse. ?a o?re ?ry godspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes menniscnysse. ?a asprungon gedwolmenn on Godes gela?unge, and cwaedon ?aet Crist naere aer he acenned waes of Marian. ?a baedon ealle ?a leod-bisceopas ?one halgan apostol ?aet he ?a feor?an b?c gesette, and ?aera gedwolmanna dyrstignesse adwaescte. Iohannes ?a bead ?reora daga faesten gemaenelice; and he aefter ?am faestene wear? swa miclum mid Godes gaste afylled, ?aet he ealle Godes englas, and ealle gesceafta, mid heahlicum mode oferst?h, and mid ?ysum wordum ?a godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat apud Deum, et Deus erat uerbum, et reliqua:" ?aet is on Englisc, "On frym?e waes word, and ?aet word waes mid Gode, and ?aet word waes God; ?is waes on frym?e mid Gode; ealle ?ing sind ?urh hine geworhte, and nis nan ?ing buton him gesceapen." And swa for? on ealre ?aere godspellican gesetnysse, he cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his Faeder acenned is, and mid him rixa? on annysse ?aes Halgan Gastes, ? butan ende. Feawa he awrat be his menniscnysse, for?an ?e ?a ?ry o?re godspelleras genihtsumlice be ?am heora bec setton.

Hit gelamp aet sumum saele ?aet ?a deofolgyldan ?e ?a g?t ungeleaffulle w?ron, gecwaedon ?aet hi woldon ?one apostol to heora hae?enscipe geneadian. ?a cwae? se apostol to ?am hae?engyldum, "Ga? ealle endemes to Godes cyrcan, and clypia? ealle to eowerum godum, ?aet seo cyrce afealle ?urh heora mihte; ?onne buge ic to eowerum hae?enscipe. Gif ?onne eower godes miht ?a halgan cyrcan towurpan ne maeg, ic towurpe eower tempel ?urh ?aes AElmihtigan Godes mihte, and ic tocwyse eower deofolgyld; and bi? ?onne rihtlic ge?uht ?aet ge geswycon eoweres gedwyldes, and gelyfon on ?one so?an God, se?e ana is AElmihtig." ?a hae?engyldan ?isum cwyde ge?waerlaehton, and Iohannes mid geswaesum wordum ?aet folc tihte, ?aet h? ufor eodon fram ?am deofles temple; and mid beorhtre stemne aetforan him eallum clypode, "On Godes naman ahreose ?is tempel, mid eallum ?am deofolgyldum ?e him on eardia?, ?aet ?eos menigu tocnawe ?aet ?is hae?engyld deofles biggeng is." Hwaet ?a faerlice ahreas ?aet tempel grundlunga, mid eallum his anlicnyssum to duste awende. On ?am ylcan daege wurdon gebigede twelf ?usend hae?enra manna to Cristes geleafan, and mid fulluhte gehalgode.

?a sceorede ?a gyt se yldesta hae?engylda mid mycelre ?wyrnysse, and cwae? ?aet he nolde gelyfan buton Iohannes attor drunce, and ?urh Godes mihte ?one cwelmbaeran drenc oferswi?de. ?a cwae? se apostol, "?eah ?u me attor sylle, ?urh Godes naman hit me ne dera?." ?a cwae? se hae?engylda Aristodemus, "?u scealt aerest o?erne geseon drincan, and ?aerrihte cwelan, ?aet huru ?in heorte swa forhtige for ?am deadbaerum drence." Iohannes him andwyrde, "Gif ?u on God gelyfan wylt, ic unforhtmod ?aes drences onf?." ?a getengde se Aristodemus to ?am heahgerefan, and gen?m on his cwearterne twegen ?eofas, and sealde him ?one unlybban aetforan eallum ?am folce, on Iohannes gesih?e; and hi ?aerrihte aefter ?am drence gewiton. Sy??an se hae?engylda eac sealde ?one attorbaeran drenc ?am apostole, and h? mid rodetacne his mu?, and ealne his lichaman gew?pnode, and ?one unlybban on Godes naman halsode, and si??an mid gebildum mode hine ealne gedranc. Aristodemus ?a and ?aet folc beheoldon ?one apostol ?reo t?da daeges, and gesawon hine habban glaedne andwlitan, buton bl?cunge and forhtunge; and hi ealle clypodon, "An so? God is, se?e Iohannes wur?a?." ?a cwae? se hae?engylda to ?am apostole, "Gyt me tweona?; ac gif ?u ?as deadan scea?an, on ?ines Godes naman araerst, ?onne bi? min heorte geclaensod fram aelcere twynunge." ?a cwae? Iohannes, "Aristodeme, nim mine tunecan, and lege bufon ?aera deadra manna lic, and cwe?, '?aes Haelendes Cristes apostol me asende to eow, ?aet ge on his naman of dea?e arison, and aelc man oncn?we ?aet dea? and l?f ?eowia? minum Haelende.'" He ?a be ?aes apostoles haese baer his tunecan, and alede uppon ?am tw?m deadum; and h? ?aerrihte ansunde arison. ?a?a se hae?engylda ?aet geseah, ?a astrehte he hine to Iohannes fotum, and sy??an ferde to ?am heahgerefan, and him ?a wundra mid hluddre stemne cydde. H? ?a begen ?one apostol gesohton, his miltsunge biddende. ?a bead se apostol him seofon nihta faesten, and hi si??an gefullode; and hi aefter ?am fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum craefte araerdon Gode maere cyrcan on ?aes apostoles wur?mynte.

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

AEfter ?ysum gebede aeteowode heofenlic leoht bufon ?am apostole, binnon ?aere byrgene, ane tid swa beorhte scinende, ?aet nanes mannes gesih? ?aes leohtes leoman sceawian ne mihte; and he mid ?am leohte his gast ageaf ?am Drihtne ?e hine to his rice gela?ode. He gew?t swa freoh fram dea?es sarnysse, of ?isum andweardan life, swa swa he waes aelfremed fram lichamlicere gewemmednysse. So?lice sy??an waes his byrgen gemet mid mannan afylled. Manna waes gehaten se heofenlica mete, ?e feowertig geara afedde Israhela folc on westene. Nu waes se bigleofa gemett on Iohannes byrgene, and nan ?ing elles; and se mete is weaxende on hire o? ?isne andweardan daeg. ?aer beo? fela tacna aeteowode, and untrume gehaelde, and fram eallum frecednyssum alysede, ?urh ?aes apostoles ?ingunge. ?aes him geti?a? Drihten Crist, ?am is wuldor and wur?mynt mid Faeder and Halgum Gaste, ? butan ende. Amen.

THE ASSUMPTION OF SAINT JOHN THE APOSTLE.

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

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

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

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

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

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

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

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

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

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

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

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

NATALE INNOCENTIUM INFANTUM.

Nu to-daeg Godes gela?ung geond ealne ymbhwyrft maersa? ?aera eadigra cildra freols-tide, ?e se waelhreowa Herodes for Cristes acennednysse mid arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice cy?.

Matheus awrat, on ?aere forman Cristes bec, ?ysum wordum be ?aes Haelendes gebyrd-tide, and cwae?, "?a?a se Haelend acenned waes on ?aere Iudeiscan Bethleem, on Herodes dagum cyninges, efne ?a comon fram east-daele middangeardes ?ry tungel-witegan to ?aere byrig Hierusalem, ?us befrinende, Hwaer is Iudeiscra leoda Cyning, se?e acenned is? We gesawon so?lice his steorran on east-d?le, and we comon to ?i ?aet we ?s to him gebiddon. Hwaet ?a Herodes cyning ?is gehyrende wear? micclum astyred, and eal seo burhwaru samod mid him. He ?a gesamnode ealle ?a ealdor-biscopas, and ?aes folces boceras, and befran hwaer Cristes cenningst?w waere. H? saedon, on ?aere Iudeiscan Bethleem. ?us so?lice is awriten ?urh ?one witegan Micheam, Eala ?u Bethleem, Iudeisc land, ne eart ?u nateshw?n wacost burga on Iudeiscum ealdrum: of ?e cym? se Heretoga se?e gewylt and gewissa? Israhela folc. ?a clypode Herodes ?a ?ry tungel-witegan on sunder-spraece, and geornlice h? befr?n to hwilces timan se steorra him aerst aeteowode, and asende h? to Bethleem, ?us cwe?ende, Fara? ardlice, and befr?na? be ?am cilde, and ?onne ge hit gemeta?, cy?a? me, ?aet ic m?ge me to him gebiddan. ?a tungel-witegan ferdon aefter ?aes cyninges spraece, and efne ?a se steorra, ?e h? on east-d?le gesawon, glad him beforan, o? ?aet he gest?d bufon ?am gesth?se, ?aer ?aet cild on wunode. Hi ges?won ?one steorran, and ?earle blissodon. Eodon ?a inn, and ?aet cild gemetton mid Marian his meder, and ni?erfeallende h? to him geb?don. Hi geopenodon heora h?rdfatu, and him l?c geoffrodon, gold, and recels, and myrram. Hwaet ?a God on swefne h? gewarnode and bebead ?aet hi eft ne cyrdon to ?an re?an cyninge Herode, ac ?urh o?erne weg hine forcyrdon, and swa to heora e?ele becomon. Efne ?a Godes engel aeteowode Iosepe, ?aes c?ldes foster-faeder, on swefnum, cwe?ende, 'Ar?s, and nim ?is cild mid ?aere meder, and fleoh to Egypta l?nde, and beo ?aer o? ?aet ic ?e eft secge: so?lice toweard is ?aet Herodes smea? h? h? ?aet cild ford?.' Ioseph ?a ar?s nihtes, and ?aet cild mid ?aere meder samod to Egypta l?nde ferede, and ?aer wunode o? ?aet Herodes gew?t; ?aet seo witegung waere gefylled, ?e be ?aere fare aer ?us cwae?, Of Egypta l?nde ic geclypode minne sunu."

Nu secga? wyrd-writeras ?aet Herodes betwux ?isum wear? gewr?ged to ?am Romaniscan casere, ?e ealne middangeard on ?am timan geweold. ?a gewende he to Rome, be ?aes caseres haese, ?aet he hine betealde, gif he mihte. ?a betealde he hine swi?e geaplice, swa swa he waes snotorwyrde to ?an swi?e, ?aet se casere hine mid maran wur?mynte ongean to Iudeiscum rice asende. ?a?a he ham com, ?a gemunde he hwaet he aer be ?an cilde gemynte, and geseah ?aet he waes bepaeht fram ?am tungel-witegum, and wear? ?a ?earle gegremod. Sende ?a his cwelleras, and ofsloh ealle ?a hyse-cild, ?e w?ron on ?aere byrig Bethleem, and on eallum hyre gemaerum, fram twywintrum cilde to anre nihte, be ?aere tide ?e h? geaxode aet ?am tungel-witegum. ?a waes gefylled Hieremias w?tegung, ?e ?us witegode, "Stemn is gehyred on heannysse, micel w?p and ?oterung: Rachel beweop hire cildru, and nolde beon gefrefrod, for?an ?e hi ne sind."

On ?am twelftan daege Cristes acennednysse comon ?a ?ry tungel-witegan to Herode, and hine axodon be ?am acennedan cilde; and ?a?a h? his cenning-stowe geaxodon, ?a gewendon h? wi? ?aes cildes, and noldon ?one re?an cwellere eft gecyrran, swa swa he het. ?a ne mihte he forbugan ?aes caseres haese, and waes ?a, ?urh his langsume faer, ?aera cildra slege geuferod swi?or ?onne he gemynt haefde; and h? wurdon ?a on ?ysum daeg?erlicum daege wuldorfullice gemartyrode; na swa-?eah ?aes geares ?e Crist acenned waes, ac aefter twegra geara ymbryne aefter ?aes waelhreowan hamcyme.

Naes h? ae?elboren, ne him naht to ?am cynecynne ne gebyrode; ac mid syrewungum and swicdome he becom to ?aere cynelican ge?inc?e; swa swa Moyses be ?am awr?t, ?aet ne sceolde ateorian ?aet Iudeisce cynecynn, o??aet Crist sylf come. ?a com Crist on ?am timan ?e seo cynelice maeig? ateorode, and se aelfremeda Herodes ?aes rices geweold. ?a wear? he micclum afyrht and an?racode ?aet his rice feallan sceolde, ?urh to-cyme ?aes so?an cyninges. ?a clypode h? ?a tungel-witegan on sunder-spraece, and geornlice h? befr?n, on hwilcne timan h? aerest ?one steorran gesawon; for?an ?e he ondred, swa swa hit gelamp, ?aet h? eft hine ne gecyrdon. ?a het he for?y acwellan ealle ?a hyse-cild ?aere burhscire, fram twywintrum cilde o? anre nihte: ?ohte gif he h? ealle ofsloge, ?aet se ?n ne aetburste ?e he sohte. Ac he waes ungemyndig ?aes halgan gewrites, ?e cwy?, "Nis n?n wisdom, ne n?n raed naht ongean God."

Se swicola Herodes cwae? to ?am tungel-witegum, "Fara?, and geornlice befrina? be ?am cilde, and cy?a? me, ?aet ic eac mage me to him gebiddan." Ac he cydde sy??an his facenfullan syrewunge, hu he ymbe wolde, gif he hine gemette, ?a?a he ealle his efenealdan adylegode for his anes ehtnysse. ?earflaes he syrwde ymbe Crist: ne com he for?y ?aet he wolde his eor?lice rice, o??e aeniges o?res cyninges mid riccetere him to geteon; ac to ?i h? com ?aet he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com he to ?y ?aet he waere on maerlicum cynesetle ahafen, ac ?aet he waere mid hospe on rode hengene genaeglod. He wolde ?eah ?aes waelhreowan syrewunge mid fleame forbugan, na for?i ?aet he dea? forfluge, se?e sylfwilles to ?rowienne middangearde genealaehte; ac hit waere to hraedlic, gif he ?a on cild-cradole acweald wurde, swilce ?onne his to-cyme mancynne bed?glod waere; ?i forhradode Godes engel ?aes arleasan ge?eaht, and bebead ?aet se foster-faeder ?one heofenlican ae?eling of ?am earde ardlice ferede.

Ne forseah Crist his geongan cempan, ?eah ?e he lichamlice on heora slege andwerd naere; ac h? asende h? fram ?isum wraecfullum life to his ecan rice. Gesaelige h? wurdon geborene ?aet hi moston for his intingan dea? ?rowian. Eadig is heora yld, seo?e ?a gyt ne mihte Crist andettan, and moste for Criste ?rowian. H? waeron ?aes Haelendes gewitan, ?eah ?e h? hine ?a gyt ne cu?on. Naeron h? ger?pode to slege, ac hi gesaeliglice ?eah swulton to life. Gesaelig waes heora acennednys, for?an ?e h? gemetton ?aet ece lif on instaepe ?aes andweardan lifes. H? wurdon gegripene fram moderlicum breostum, ac hi wurdon betaehte ?aerrihte engellicum bosmum. Ne mihte se m?nfulla ehtere mid nanre ?enunge ?am lytlingum swa micclum fremian, swa micclum swa h? him fremode mid ?aere re?an ehtnysse hatunge. H? sind geh?tene martyra blostman, for?an ?e h? waeron sw? sw? up-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste forsodene. Eadige sind ?a inno?as ?e h? gebaeron, and ?a breost ?e swylce gesihton. Witodlice ?a moddru on heora cildra martyrdome ?rowodon; ?aet swurd ?e ?aera cildra lima ?urh-?rn bec?m to ?aera moddra heortan; and neod is ?aet h? beon efenhlyttan ?aes ecan edleanes, ?onne h? waeron geferan ?aere ?rowunge. H? waeron gehwaede and ungewittige acwealde, ac h? arisa? on ?am gemaenelicum dome mid fullum waestme, and heofenlicere snoternysse. Ealle we cuma? to anre ylde on ?am gemaenelicum aeriste, ?eah ?e we nu on myslicere ylde of ?yssere worulde gewiton.

?aet godspel cwe? ?aet Rachel bewe?p hire cildra, and nolde beon gefrefrod, for?an ?e h? ne sind. Rachel hatte Iacobes wif, ?aes heahfaederes, and heo getacnode Godes gela?unge, ?e bewyp? hire gastlican cild; ac heo nele swa beon gefrefrod, ?aet h? eft to woruldlicum gecampe gehwyrfon, ?a ?e aene mid sygefaestum dea?e middangeard oferswi?don, and his yrm?a aetwundon to wuldorbeagienne mid Criste.

Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere gesundfulnysse, ac buton yldinge him becom seo godcundlice wracu, ?e hine mid menigfealdre yrm?e fordyde, and eac geswutelode on hwilcum suslum he moste aefter for?si?e ecelice cwylmian. Hine gelaehte unasecgendlic adl; his lichama barn wi?utan mid langsumere haetan, and he eal innan samod forswaeled waes, and toborsten. Him waes metes micel lust, ac ?eah mid nanum aetum his gyfernysse gefyllan ne mihte. He hri?ode, and egeslice hweos, and angsumlice siccetunga teah, swa ?aet h? earfo?lice or?ian mihte. Waeter-seocnyss hine ofereode, beneo?an ?am gyrdle, to ?an swi?e, ?aet his gesceapu ma?an weollon, and stincende attor singallice of ?am toswollenum fotum fleow. Unaberendlic gyh?a ofereode ealne ?one lichaman, and ungelyfendlic toblawennys his inno? geswencte. Him st?d st?ncende steam of ?am mu?e, swa ?aet earfo?lice aenig laece him mihte genealaecan. Fela ?aera laeca h? acwealde; cwae? ?aet h? hine gehaelan mihton and noldon. Hine gedrehte singal slaepleast, swa ?aet he ?urhwacole niht buton slaepe adreah; and gif h? hwon hn?ppode, ?aerrihte hine drehton nihtlice gedw?mor, swa ?aet him ?aes slaepes of?uhte. ?a?a h? mid swi?licum luste his lifes gewilnode, ?a h?t h? hine ferigan ofer ?a e? Iordanen, ?aer?aer waeron gehaefde h?te ba?u, ?e w?ron halwende gecwedene adligendum lichaman. Wear? ?a eac his laecum ge?uht ?aet h? on wlacum ele hine gebe?edon. Ac ?a?a h? waes on ?issere be?unge gel?d, ?a wear? se lichama eal toslopen, swa ?aet his eagan wendon on gelicnysse sweltendra manna, and h? laeg cwydeleas butan andgite. Eft ?a?a he com, ?a het he hine ferigan to ?aere byrig Hiericho.

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