Chapter VIII: K=l. Jan

SERMO DE NATALE DOMINI.

We wylladh to trymminge eowres geleafan eow gereccan thaes Haelendes acennednysse be dhaere godspellican endebyrdnysse: h['u] he on dhysum daegdherlicum daege on sodhre menniscnysse acenned waes on godcundnysse.

Lucas se Godspellere awr['a]t on Cristes b['e]c, thaet on dham {30} timan se Romanisca casere Octauianus sette geb['a]nn, thaet waere on gewritum asett eall ymbhwyrft. Theos towritennys weardh araered fram dham ealdormen Cyrino, of Sirian lande, thaet aelc man ofer-heafod sceolde cennan his gebyrde, and his ['a]re on dhaere byrig the h['e] to gehyrde. Tha ferde Ioseph, Cristes foster-faeder, fram Galileiscum earde, of dhaere byrig Nazaredh, to Iudeiscre byrig, seo waes Dauides, and waes geciged Bethle['e]m, fordhan dhe h['e] waes of Dauides maegdhe, and wolde andettan mid Mar['i]an hire gebyrde, the waes tha g['y]t bearn-eaca. Dha gel['a]mp hit, thadha h['i] on thaere byrig Bethle['e]m w['i]codon, thaet hire tima waes gefylled thaet heo cennan sceolde, and acende dha hyre frumcennedan sunu, and mid cild-cladhum bew['a]nd, and al['e]de thaet cild on heora assena binne, forthan the dhaer naes n['a]n rymet on tham gesthuse. Tha waeron hyrdas on tham earde waciende ofer heora eowede; and efne dha Godes engel st['o]d on emn h['i], and Godes beorhtnys h['i] bescean, and h['i] wurdon micclum afyrhte. Dha cwaedh se Godes engel to dham hyrdum, "Ne ondredadh eow; efne ic eow bodige micelne gefean, the becymdh eallum folce; fordhan the nu to-daeg is eow acenned Haelend Crist on Dauides ceastre. Ge geseodh this t['a]cen, ge gem['e]tadh thaet cild mid cild-cladhum bewunden, and on binne gel['e]d." Tha faerlice, aefter thaes engles spraece, weardh gesewen micel menigu heofenlices werodes God herigendra and singendra, "Gloria in excelsis Deo, et in terra pax hominibus bone uoluntatis," thaet is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eordhan sibb mannum, tham dhe beodh godes willan." And dha englas dha gewiton of heora gesihdhe to heofonum. Hwaet dha hyrdas tha him betweonan spraecon, "Uton faran to Bethleem, and geseon thaet word the us God aeteowde." H['i] comon dha hraedlice, and gemetton Mar['i]an, and Ioseph, and thaet cild geled on anre binne, swa swa him se engel cydde. Tha hyrdas sodhlice oncneowon be tham worde the him gesaed waes be dham cilde, and ealle wundrodon the thaet gehyrdon, and eac be dham dhe tha hyrdas him s['ae]don. Mar['i]a sodhlice heold ealle thas w['o]rd ar['ae]fniende {32} on hire heortan. Dha gecyrdon tha hyrdas ongean wuldrigende and herigende God on eallum dham dhingum the h['i] gehyrdon and gesawon, swa swa him fram tham engle ges['ae]d waes.

Mine gebrodhra tha leofostan, ure Haelend, Godes Sunu, euen-ece and gelic his Faeder, sedhe mid him waes aefre buton anginne, gemedemode hine sylfne thaet he wolde on dhisum daegdherlicum daege, for middangeardes alysednysse beon lichamlice acenned of tham maedene Mar['i]an. He is Ealdor and Scyppend ealra g['o]dnyssa and sibbe, and he foresende his acennednysse ungewunelice sibbe, fordhan dhe naefre naes swilc sibb aer tham fyrste on middangearde, swilc swa waes on his gebyrde-tide, swa thaet eall middangeard waes anes mannes rice underdheod, and eal mennisc him anum cynelic gafol ageaf. Witodlice on swa micelre sibbe waes Crist acenned, sedhe is ure sib, forthan dhe h['e] getheodde englas and men to ['a]num hirede, thurh his menniscnysse. H['e] waes acenned on thaes caseres dagum the waes Octauianus geh['a]ten, se gerymde Romana rice to dhan swidhe thaet him eal middangeard to beah, and he waes fordhi Augustus geciged, thaet is ge['y]cende his rice. Se nama gedafenadh tham heofonlican Cyninge Criste, the on his timan acenned waes, sedhe his heofonlice rice geyhte, and dhone hryre, the se feallenda deofol on engla werode gewanode, mid menniscum gecynde eft gefylde. Na thaet ['a]n thaet he dhone lyre anfealdlice gefylde, ac eac swylce micclum geihte. Sodhlice swa micel getel mancynnes becymdh thurh Cristes menniscnysse to engla werodum, swa micel swa on heofonum bel['a]f haligra engla aefter dhaes deofles hryre. Thaes caseres gebann, the het ealne middangeard awritan, getacnode swutellice thaes heofonlican Cyninges daede, the to dhi com on middangeard thaet he of eallum dheodum his gecorenan gegaderode, and heora naman on ecere eadignysse awrite. Theos towritennys asprang fram dham ealdormen Cyrino: Cyrinus is gereht Yrfenuma, and he getacnode Crist, sedhe is sodh yrfenuma thaes ecan Faeder; and he us forgifdh thaet we mid him {34} beon yrfenuman and efenhlyttan his wuldres. Ealle dheoda tha ferdon thaet aelc synderlice be him sylfum cennan sceolde, on dhaere byrig the he to hyrde. Swa swa on dham timan be dhaes caseres gebanne gehwilce aenlipige on heora burgum be him sylfum cendon, swa eac nu us cydhadh l['a]reowas Cristes gebann, thaet we ['u]s gegadrian to his halgan geladhunge, and on dhaere ures geleafan gafol mid estfullum mode him agifan, thaet ure naman beon awritene on lifes bec mid his gecorenum.

Drihten waes acenned on thaere byrig dhe is gehaten Bethleem; fordhan dhe hit waes swa ['ae]r gewitegod thisum wordum, "Thu Bethleem, Iudeisc land, ne eart dhu wacost burga on Iudeiscum ealdrum: sodhlice of dhe cymdh se latteow the gewylt Israhela dheoda." Crist wolde on ytinge beon acenned, to dhi thaet he wurde his ehterum bedigelod. Bethleem is gereht 'Hlaf-h['u]s,' and on hire waes Crist, se sodha hlaf, acenned, the be him sylfum cwaedh, "Ic eom se liflica hl['a]f, the of heofenum ast['a]h, and sedhe of dham hlafe geett ne swylt h['e] on ecnysse." Thaes hlafes we onbyriadh thonne we mid geleafan to husle gadh; fordhan the thaet halige husel is gastlice Cristes lichama; and thurh dhone we beodh alysede fram dham ecan deadhe. Mar['i]a acende dha hire frumcennedan sunu on dhisum andweardan daege, and hine mid cild-cladhum bew['a]nd, and for rymetleaste on anre binne gel['e]de. Naes thaet cild fordhi gecweden hire frumcennede cild swilce heo odher sidhdhan acende, ac fordhi the Crist is frumcenned of manegum gastlicum gebrodhrum. Ealle cristene men sind his gastlican gebrodhra, and h['e] is se frumcenneda, on gife and on godcundnysse ancenned of dham Aelmihtigan Faeder. H['e] waes mid wacum cild-cladhum bewaefed, thaet he ['u]s forgeafe dha undeadlican tunecan, the we forluron on dhaes frumsceapenan mannes forgaegednysse. Se Aelmihtiga Godes Sunu, dhe heofenas befon ne mihton, waes geled on nearuwre binne, to dhi thaet he ['u]s fram hellicum nyrwette alysde. Mar['i]a waes dha cuma dhaer, swa swa thaet godspel ['u]s segdh; and for dhaes folces gedhryle waes thaet gesthus dhearle genyrwed.

{36} Se Godes Sunu waes on his gesthuse genyrwed, thaet he us rume wununge on heofonan rice forgife, gif we his willan gehyrsumiadh. Ne bitt h['e] us n['a]nes dhinges to edleane his geswinces, buton ure sawle haelo, thaet we ['u]s sylfe claene and ungewemmede him gegearcian, to blisse and to ecere myrhdhe. Tha hyrdas dhe wacodon ofer heora eowode on Cristes acennednysse, getacnodon dha halgan lareowas on Godes geladhunge, the sind gastlice hyrdas geleaffulra sawla: and se engel cydde Cristes acennednysse hyrdemannum, fordham dhe dhan gastlicum hyrdum, thaet sind lareowas, is swidhost geopenod embe Cristes menniscnysse, thurh boclice lare; and h['i] sceolon gecneordlice heora undertheoddum bodian, thaet thaet him geswutelod is, swa swa dha hyrdas tha heofenlican gesihdhe gew['i]dmaersodan. Tham lareowe gedafenadh thaet h['e] symle wacol sy ofer Godes eowode, thaet se ungesewenlica wulf Godes scep ne tostence.

Gel['o]me wurdon englas mannum aeteowode on dhaere ealdan ['ae], ac hit nis awriten thaet h['i] mid leohte comon, ac se wurdhmynt waes thises daeges maerdhe gehealden, thaet h['i] mid heofenlicum leohte h['i] geswutelodon, dhadha thaet sodhe leoht aspr['a]ng on dheostrum riht gethancodum, se mildheorta and se rihtwisa Drihten. Se engel cwaedh to tham hyrdum, "Ne beo ge afyrhte; efne ic bodige eow micelne gefean, dhe eallum folce becymdh, fordhan the nu to-daeg is acenned Haelend Crist on Dauides ceastre." Sodhlice h['e] bodade micelne gefean, sedhe naefre ne geendadh; fordhan the Cristes acennednys gegladode heofenwara, and eordhwara, and helwara. Se engel cwaedh, "Nu to-daeg is eow acenned Haelend Crist on Dauides ceastre:" Rihtlice h['e] cwaedh on daege, and n['a] on nihte, fordhan dhe Crist is se sodha daeg, sedhe todraefde mid his to-cyme ealle nytennysse thaere ealdan nihte, and ealne middangeard mid his gife onlihte. Thaet t['a]cen the se engel dham hyrdum saede we sceolon symle on urum gemynde healdan, and thancian dham Haelende thaet he gemedemode hine sylfne to dhan thaet h['e] daelnimend waere ure deadlicnysse, mid menniscum flaesce befangen, and mid w['a]clicum cild-cladhum bewunden. Tha f['ae]rlice, aefter thaes engles spraece, weardh gesewen micel menigu heofenlices werodes {38} God herigendra and singendra, "Sy wuldor Gode on heannyssum, and on eordhan sibb tham mannum the beodh godes willan." An engel bodade tham hyrdum thaes heofonlican Cyninges acennednysse, and dha faerlice wurdon aeteowode fela dhusend engla, thy laes dhe w['ae]re gethuht anes engles ealdordom to hwonlic to swa micelre bodunge: and h['i] ealle samod mid gedremum sange Godes wuldor hleodhrodon, and godum mannum sibbe bodedon, swutellice aeteowiende thaet thurh his acennednysse men beodh gebigede to anes geleafan sibbe, and to wuldre godcundlicere herunge. H['i] sungon, "Sy wuldor Gode on heannyssum, and on eordhan sibb mannum, dham dhe beodh godes willan." Dhas word geswuteliadh thaet dhaer wunadh Godes sibb thaer se goda willa bidh. Eornostlice mancynn haefde ungethwaernysse to englum aer Drihtnes acennednysse; fordhan dhe we waeron thurh synna aelfremede fram Gode; tha wurde we eac aelfremede fram his englum getealde: ac sidhdhan se heofenlica Cyning urne eordhlican lichaman underfeng, sidhdhan gecyrdon his englas to ure sibbe; and dha dhe h['i] aerdhan untrume forsawon, tha hi wurdhiadh nu him to geferum. Witodlice on dhaere ealdan ['ae], Lodh, and Iosue, and gehwilce odhre the englas gesawon, h['i] luton widh heora, and to him gebaedon, and dha englas thaet gedhafodon: ac Iohannes se Godspellere, on dhaere Niwan Gecydhnysse, wolde hine gebiddan to tham engle the him to spraec, tha forwyrnde se engel him dhaes, and cwaedh, "Beheald thaet dhu dhas daede ne d['o]; ic eom dhin efen-dheowa, and dhinra gebrodhra; gebide dhe to Gode anum." Englas gethafodon aer Drihtnes to-cyme thaet mennisce men him to feollon, and aefter his to-cyme thaes forwyrndon; fordhan the h['i] ges['a]won thaet heora Scyppend thaet gecynd underfeng the h['i] aer dhan w['a]clic tealdon, and ne dorston hit forseon on ['u]s, thonne h['i] hit wurdhiadh bufon him sylfum on dham heofonlican Cyninge. Ne h['i] manna geferraedene ne forh['o]giadh, thonne h['i] feallende h['i] to tham menniscum Gode gebiddadh. Nu we sind getealde Godes ceaster-gewaran, and englum gel['i]ce; uton fordhi h['o]gian thaet leahtras us ne totwaemon fram {40} dhisum micclum wurdhmynte. Sodhlice men syndon godas gecigede; heald fordhi, dhu mann, thinne godes wurdhscipe widh leahtras; fordhan the God is geworden mann for dhe.

Tha hyrdas dha spraecon him betweonan, aefter dhaera engla fram-faerelde, "Uton gefaran to Bethle['e]m, and geseon thaet word the geworden is, and God us geswutelode." Eala h['u] rihtlice h['i] andetton thone halgan geleafan mid thisum wordum, "On frymdhe waes w['o]rd, and thaet word waes mid Gode, and thaet w['o]rd waes God"! Word bidh wisdomes geswutelung, and thaet Word, thaet is se Wisdom, is acenned of dham Aelmihtigum Faeder, butan anginne; fordhan dhe h['e] waes aefre God of Gode, Wisdom of dham wisan Faeder. Nis h['e] na geworht, fordhan dhe he is God, and na gesceaft; ac se Aelmihtiga Faeder gesceop thurh dhone Wisdom ealle gesceafta, and hi ealle dhurh thone Halgan Gast gel['i]ffaeste. Ne mihte ure mennisce gecynd Crist on dhaere godcundlican acennednysse geseon; ac thaet ylce Word waes geworden flaesc, and wunode on ['u]s, thaet we hine geseon mihton. Naes thaet Word to flaesce awend, ac hit waes mid menniscum flaesce befangen. Swa swa anra gehwilc manna wunadh on sawle and on lichaman ['a]n mann, swa eac Crist wunadh on godcundnysse and menniscnysse, on ['a]num hade ['a]n Crist. H['i] cwaedon, "Uton geseon thaet word the geworden is," fordhan dhe h['i] ne mihton hit geseon aer dhan dhe hit geflaeschamod waes, and to menn geworden. Nis theahhwaedhre seo godcundnys gemenged to dhaere menniscnysse, ne dhaer nan twaeming nys. We mihton eow secgan ane lytle bysne, gif hit to w['a]clic naere; Sceawa n['u] on anum aege, h['u] thaet hwite ne bidh gemenged to dham geolcan, and bidh hwaedhere ['a]n aeg. Nis eac Cristes godcundnys gerunnen to dhaere menniscnysse, ac he thurhwunadh theah ['a] on ecnysse on anum hade untotwaemed.

Hraedlice dha comon tha hyrdas and gemetton Marian and Ioseph, and thaet cild gel['e]d on dhaere binne. Maria waes be Godes dihte tham rihtwisan Iosepe beweddod, for micclum gebeorge; fordhan dhe hit waes swa gewunelic on Iudeiscre dheode, aefter Moyses ['ae], thaet gif aenig wimman cild haefde {42} butan be rihtre aewe, thaet h['i] man sceolde mid stanum oftorfian. Ac God asende his engel to Iosepe, dha Mar['i]a eacnigende waes, and bead thaet he hire gymene haefde, and thaes cildes foster-faeder waere. Tha waes gedhuht dham Iudeiscum swilce Ioseph thaes cildes faeder waere, ac h['e] naes; fordhan the hit naes nan neod tham Aelmihtigum Scyppende thaet h['e] of w['i]fe acenned waere; ac h['e] genam dha menniscnysse of Mar['i]an innodhe, and forlet h['i] maeden na gewemmed, ac gehalgod thurh his acennednysse. Ne oncneow heo weres gemanan, and heo acende butan sare, and thurhwunadh on maegdhhade. Tha hyrdas gesawon, and oncneowon be dham cilde, swa swa him ges['ae]d waes. Nis nan eadignys butan Godes oncnawennesse, swa swa Crist sylf cwaedh dhadha he us his Faeder betaehte, "Thaet is ece l['i]f, thaet hi dhe oncnawon sodhne God, and dhone dhe thu asendest Haelend Crist." Hwaet dha ealle dha dhe thaet gehyrdon micclum dhaes wundrodon, and be dham dhe dha hyrdas saedon. Mar['i]a sodhlice heold ealle dhas w['o]rd araefniende on hire heortan. Heo nolde widmaersian Cristes digelnesse, ac anbidode odh thaet he sylf thadha he wolde h['i] geopenode. Heo cudhe Godes ['ae], and on dhaera witegena gesetnysse raedde, thaet maeden sceolde God acennan. Tha blissode heo micclum thaet heo hit beon moste. Hit waes gewitegod thaet h['e] on dhaere byrig Bethleem acenned wurde, and heo dhearle wundrode thaet heo aefter dhaere witegunge dhaer acende. Heo gemunde hwaet sum witega cwaedh, "Se oxa oncneow his hlaford, and se assa his hlafordes binne." Tha geseah heo thaet cild licgan on binne, dhaer se oxa and se assa gewunelice fodan secadh. Godes heah-engel Gabrihel bodode Mar['i]an dhaes Haelendes to-cyme on hire innodhe, and heo geseah dha thaet his bodung unleaslice gefylled waes. Dhyllice word Mar['i]a heold araefnigende on hire heortan. And tha hyrdas gecyrdon ongean wuldrigende and herigende God, on eallum dham dhingum dhe h['i] gehyrdon and ges['a]won, swa swa him gesaed waes.

Thyssera dhreora hyrda gemynd is gehaefd be eastan Bethleem ['a]ne mile, on Godes cyrcan geswutelod, tham dhe dha stowe {44} geneosiadh. We sceolon geefenlaecan thysum hyrdum, and wuldrian and h['e]rian urne Drihten on eallum dham dhingum the he for ure lufe gefremode, ['u]s to alysednysse and to ecere blisse, dham sy wuldor and lof mid dham Aelmihtigum Faeder, on annysse thaes Halgan Gastes, on ealra worulda woruld. Amen.

DECEMBER XXV.

SERMON ON THE NATIVITY OF OUR LORD.

We will, for the confirmation of your faith, relate to you the nativity of our Saviour, according to the order of the gospel: how he on this present day was born in true humanity in divine nature.

Luke the Evangelist wrote in the book of Christ, that at {31} that time the Roman emperor Octavianus made proclamation that all the world should be set down in writing. This enrolment was set forth from Cyrenius, the governor of Syria--that every man in general should declare his birth and his possession in the city to which he belonged. Then Joseph, the foster-father of Christ, went from the land of Galilee, from the city of Nazareth, to the Jewish city, which was of David, and was called Bethlehem, because he was of the tribe of David, and would acknowledge with Mary her birth, who was then great with child. Then it came to pass, while they were sojourning in the city of Bethlehem, that her time was fulfilled that she should bring forth, and she brought forth then her firstborn son, and wrapped him in swaddling clothes, and laid the child in their asses' bin, because there was no room in the inn. And there were shepherds in the country watching over their flock; and lo, the angel of God stood before them, and God's brightness shone on them, and they were much afraid. Then said the angel of God to the shepherds, "Fear not, lo, I announce to you great joy, which shall come to all people; for now to-day is born to you a Saviour, Christ, in the city of David. Ye shall see this token, ye shall find the child wrapped in swaddling clothes, and laid in a bin." Then suddenly, after the angel's speech, there was seen a great multitude of the heavenly host, praising God and singing, "Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis," that is in our tongue, "Glory to God in the highest, and on earth peace to men who are of good will." And the angels then withdrew from their sight to heaven. The shepherds then spake among themselves, "Let us go to Bethlehem, and see the word that God hath manifested unto us." They came then quickly, and found Mary, and Joseph, and the child laid in a bin, as the angel had announced to them. But the shepherds understood the word that had been said to them concerning the child, and all wondered that heard it, and also at that which the shepherds said unto them. But Mary held {33} all these words, pondering them in her heart. Then the shepherds returned glorifying and praising God for all the things which they had heard and seen, as had been said to them by the angel.

My dearest brethren, our Saviour, the Son of God, co-eternal with, and equal to his Father, who was ever with him without beginning, vouchsafed that he would on this present day, for the redemption of the world, be corporally born of the Virgin Mary. He is Prince and Author of all things good and of peace, and he sent before his birth unwonted peace, for never was there such peace before that period in the world, as there was at the time of his birth; so that all the world was subjected to the empire of one man, and all mankind paid royal tribute to him alone. Verily in such great peace was Christ born, who is our peace, because he united angels and men to one family through his incarnation. He was born in the days of the emperor who was called Octavianus, who extended the Roman empire to that degree that all the world bowed to him, and he was, therefore, named Augustus, that is, _Increasing his empire_. The name befits the heavenly King Christ, who was born in his time, who increased his heavenly empire, and replenished with mankind the loss which the falling devil had caused in the host of angels. Not only did he simply supply its loss, but also greatly increased it. Verily as great a number of mankind cometh, through Christ's incarnation, to the hosts of angels, as there remained of holy angels in heaven after the devil's fall. The emperor's decree, which commanded all the world to be inscribed, betokened manifestly the deed of the heavenly King, who came into the world that he might gather his chosen from all nations, and write their names in everlasting bliss. This decree sprang from the governor Cyrenius--Cyrenius is interpreted _Heir_, and he betokened Christ, who is the true heir of the eternal Father; and he granteth us to be heirs with him, and partakers of his glory. {35} All nations then went that each separately might declare concerning himself, in the city to which he belonged. As at that time, according to the emperor's proclamation, each one singly, in their cities, declared concerning himself, so also now do our teachers make known to us Christ's proclamation, that we gather us to his holy congregation, and therein, with devout mind, pay to him the tribute of our faith, that our names may be written in the book of life with his chosen.

The Lord was born in the city which is named Bethlehem, because it was so before prophesied in these words, "Thou Bethlehem, land of Judah, thou art not meanest of cities among the Jewish princes, for of thee shall come the guide that shall govern the people of Israel." Christ would be born on journey, that he might be concealed from his persecutors. Bethlehem is interpreted _Bread house_, and in it was Christ, the true bread, brought forth, who saith of himself, "I am the vital bread, which descended from heaven, and he who eateth of this bread shall not die to eternity." This holy bread we taste when we with faith go to housel; because the holy housel is spiritually Christ's body; and through that we are redeemed from eternal death. Mary brought forth her firstborn son on this present day, and wrapped him in swaddling clothes, and, for want of room, laid him in a bin. That child is not called her firstborn child because she afterwards brought forth another, but because Christ is the firstborn of many spiritual brothers. All christian men are his spiritual brothers, and he is the firstborn, in grace and in godliness only-begotten of the Almighty Father. He was wrapped in mean swaddling clothes, that he might give us the immortal garment which we lost by the first created man's transgression. The Almighty Son of God, whom the heavens could not contain, was laid in a narrow bin, that he might redeem us from the narrowness of hell. Mary was there a stranger, as the gospel tells us; and through the concourse of people the inn was greatly crowded.

{37} The Son of God was crowded in his inn, that he might give us a spacious dwelling in the kingdom of heaven, if we obey his will. He asks nothing of us as reward for his toil, except our soul's health, that we may prepare ourselves for him pure and uncorrupted in bliss and everlasting joy. The shepherds that watched over their flock at Christ's birth, betokened the holy teachers in God's church, who are the spiritual shepherds of faithful souls: and the angel announced Christ's birth to the herdsmen, because to the spiritual shepherds, that is, teachers, is chiefly revealed concerning Christ's humanity, through book-learning: and they shall sedulously preach to those placed under them, that which is manifested to them, as the shepherds proclaimed the heavenly vision. It beseemeth the teacher to be ever watchful over God's flock, that the invisible wolf scatter not the sheep.

Oftentimes, in the ancient law, angels appeared to men, but it is not written that they came with light, for that honour was reserved for the greatness of this day, that they should manifest themselves with heavenly light, when that true light sprang up in darkness to the right thinkers, the merciful and righteous Lord. The angel said to the shepherds, "Be ye not afraid, lo, I announce to you great joy, which shall come to all people, for to-day is born a Saviour Christ in the city of David." Verily he announced great joy, which shall never end; for Christ's nativity gladdened the inhabitants of heaven, and of earth, and of hell. The angel said, "Now to-day is born to you a Saviour Christ, in the city of David:" rightly he said _to-day_, and not to-night, for Christ is the true day who scattered with his advent all the ignorance of the ancient night, and illumined all the world with his grace. The sign which the angel said to the shepherds we ought ever to hold in our remembrance, and to thank the Saviour that he so humbled himself that he was the partaker of our mortality, with human flesh invested, and wrapt in mean swaddling clothes. Then suddenly, after the angel's speech, was seen a great multitude {39} of the heavenly host, praising God and singing, "Be glory to God in the highest, and on earth peace to men who are of good will." An angel announced to the shepherds the heavenly King's nativity, and suddenly appeared many thousand angels, lest the preeminence of one angel should seem too inadequate for so great an announcement: and they all together, with melodious song, God's glory celebrated, and to good men announced peace, manifestly showing that through his birth men shall be inclined to the peace of one faith, and to the glory of divine praise. They sung, "Be glory to God in the highest, and on earth peace to men, to those who are of good will." These words manifest that where the peace of God dwelleth, there is good will. But mankind had discord with angels before the Lord's nativity; because we were through sins estranged from God; then were we accounted estranged also from his angels: but after that the heavenly King assumed our earthly body, his angels turned to peace with us; and those whom they had before despised as mean they now honour as their companions. But in the ancient law, Lot, and Joshua, and certain others who saw angels, bowed before them, and prayed to them, and the angels allowed it: but when John the Evangelist, in the New Testament, would pray to the angel who spake to him, the angel forbade him, and said, "See that thou do not this deed; I am thy fellow-servant, and of thy brethren: pray to God only." Angels permitted, before the advent of the Lord, mortal men to fall down before them, and after his advent forbade it; because they saw that their Creator had assumed that nature which they had before accounted mean, and durst not despise it in us, when they honour it above themselves in the heavenly King. Nor despise they the fellowship of men, when falling down they pray to the human God. Now we are accounted citizens of God, and like to angels; let us, therefore, take care that sins do not separate us from this great dignity. {41} Verily men are called gods; preserve, therefore, thou man, thy dignity of a god against sins, since God became man for thee.

The shepherds then spake among themselves, after the departure of the angels, "Let us go to Bethlehem, and see the word which is come to pass, and that God hath revealed unto us." O how rightly they acknowledged the holy faith with these words, "In the beginning was the word, and the word was with God, and that word was God"! A word is the manifestation of wisdom, and the Word, that is Wisdom, is begotten of the Almighty Father, without beginning; for he was ever God of God, Wisdom of the wise Father. He is not made, for he is God, and not a creature; for the Almighty Father created all creatures through that Wisdom, and endowed them all with life through the Holy Ghost. Our human nature could not see Christ in that divine nativity; but that same Word became flesh and dwelt in us, that we might see him. The Word was not turned to flesh, but it was invested with human flesh. As every man existeth in soul and in body one man, so also Christ existeth in divine nature and human nature, in one person one Christ. They said, "Let us see the word that is come to pass," because they could not see it before it was incarnate, and become man. Nevertheless, the divine nature is not mingled with the human nature, nor is there any separation. We might tell unto you a little simile, if it were not too mean; Look now on an egg, how the white is not mingled with the yolk, and yet it is one egg. Nor also is Christ's divinity confounded with human nature, but he continueth to all eternity in one person undivided.

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 {43} 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. (There is no happiness without knowledge of God, as Christ himself said, when he committed us to his Father, "That is eternal life that they acknowledge Thee, the true God, and him whom thou hast sent, the Saviour Christ.") 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 {45} 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.

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