Sermons Upon all the Sunday Gospels, Sermon 7
The thyrde sermon of the songe of the Angels.
HItherto hauehave we spokē as touching ye feast. And first of the history, how ye sonne of God being made man, was borne into this wretched worlde miserably of the virgyn Mary. We ought neuer to forgett this, leaste we be founde vnkynde to God for so great a benefit, that he hath bestowed on vsus by this byrth of his sonne.
After the hystory, we entreated of the godly sermō of the Angels wherby this natiuitie is declared vntounto shepheards, wt a great brightnes, which shyned round about the shepheards. Whiche thing was vnwonte, yt God letting passe the great potentates of Ierusalem, sendeth this his magnificent legacy of so many thousand Angels, to ye miserable shepheards watching in ye nighte. And the Angels geueth hym suche honour, as Christ geueth to vsus al. They submit them selues to this lowely seruice, neither do they disdaine at oure vilenes, in shewing vntounto vsus moste miserable beggers this plaine sermō, which is yet extant & shalbe of a surety in ye congregatiō vntounto ye worldes ende. Who may not marueill at these moste hūble & modeste spirits, in whome is no pride or statelynes at al?The Angel is an hūble spirit Whose exāples it might become them to folowe, yt wold be counted moste holy & mightie princes, & not to be puffed vp for their vertue, wisdō, power & such other things. For if these giftes had bē geuē to y• mainte…āce of our pride; then mighte ye Angels had iust cause to disdayne these poore & beggerly shepheards. But this is not ye maner of angels. The shepheards cā not be so abiect & vyle ꝑsons, neither ye Angels so fortunat, noble, & mighty, but yt they are greatly delighted in doing this message. So ought we to do also. We ought to vse our giftes wtout pride, to other mēs profit & saluatiō & to despise no mā.
The exāple of Christ as touchīg this, is more euidēt. He regardeth eueryevery man so much,Christes people are pore & nedy. yt as he cam poore & nedy into this world, so he taketh vntounto him the pore & nedy that seke helpe, & yt hath nede of hym, & for this cause is he called sauiour. The great estates of Ierusalem neuer thought that Christ pertayned vntounto them. The bare shepheards hauehave nede of this, and therfore are iudged worthye to heare first this short sermon of ye angels as touchyng the byrth of our sauiour Christ. Wherein the Angel wold vsus to vnderstād ye a sauiour is geuen vsus against syn death and the dyuel. For these are the words of the sermon: Feare ye not, this day is borne for you a sauiour, which is Christ ye Lord. These are no mannes words, neither hauehave they their beginning of mannes hart. For ye wisest that be, know nothing of this. But these words are put out with a godly reuelation. And we, thāks be to God, are chosen to this felowshippe. For it is al one, whether thou readest or hearest these words of ye Angell, as though thou hadst heard them presently of ye Angell. For the shepheardes sawe not ye Angels, only they dyd see a light & brightnes, they heard the words of the Angels, whiche yet are rehersed in sermons, and read in bookes, if we had the grace to learne them, & put them in practyse.
Now if any mā should cōpare this word of ye angel, with yt word of Moses, which he heard of ye angels in mount Sinay, he shal fynd great differēce. For this it was there: Al things wer applied there to terrifie mē, almost both body and lyfe was in daunger by thūder, lyghtning & such other things. But here do ye Angels preach to banishe feare, to make men cherfull, to put away dread, and to truste for saluation, and to begin to looke for better, and that they might be of a good courage, specially for this childes sake, which is called oure sauiour, & is so named of the Angell, and entitled Christ ye Lord. For whatsoeuer ther is writē, it is, that we should always hope & wayte for him, that is called Christe. For the law could do no thing against syn & death, works, and eueryevery mans righteousnes preuayled not. All the saluation was sett in Christ, that he might be trusted vntounto in trouble. This doth ye angels beholde, and testifie that it is he, in whom dependeth all hope of saluation and remission of synnes.
Then muste we cast away al doctrines & religiōs,If Christ be the sauiour th…n can not the saincts & works be. wherby saluation & eternall lyfe is wrought without Christ. For if Christ be he, thē cā not Mary his mother, Peter, Paule, nor Austyne, Frances nor Dominike, with his rules: wheras in the Papacie, their doctrine led men to intercessions of saintes and obseruations of Mounkerie. But how doth this agre with the angels sermon? Yea or how doth it agre with the verse that is songe in the Church? Wherin we that glorifie Christ condemne the Pope & all his Iusticiaries of a moste greuouse wickednes, wheras we syng after this sort: If this childe had not bene borne for vsus, surely ther could hauehave bene no way foūd to saue vsus? If all them that are without Christ are damned, what helpeth the Mounkes rule or the Priests Masse to saluation? All things are subiect to damnation. Ther is no exceptiō because the speach is vniuersal. If they loke for saluation, they hauehave it not, by Mounkerie, massinge, faste, and canonicall howers, but by Christ, which hath yt name & is called a sauiour.By the ministerie of the worde is the doctrine preserued. This sermō of the Angels was lefte in ye Papacie, with that verse that is vsed in the church vntounto this tyme, but no man vnderstode it. For there lacked true and faithful preachers, therfore wher as no preaching, and wher these words are not set foorth effectuously, There be these things both song & reade, but no man vnderstandeth them. For no man cā denye this, but that all the other things were in ye Papacie, Baptisme, ye Lords supper, the texte of the Gospell, the prayer of the Lord, the articles of the faith, the ten commandements. And euen now ye Papistes hauehave all these things with vsus: sauing that they hauehave changed the supper of the Lord, and hath peruerted his testament. But al these things are domb with thē. Wherfore when they reherse, reade, or otherwyse vse them, they neither vnderstād ye words nor ye ceremonies. Al ye fault is, yt they regarded not ye doctrine, yt by it men might be certified of ye meaning of ye words, that are dayly vsed in hearing, reading & singing. But he cā not wel stirre vp other, yt is a slepe himself. The preacher must be earnest & vigilāt. For if he be cold, he will make his audiēce wearie be they neuer so attēte: as we may se this true by ye Pope, for he was dalying in al kind of Idlenes & pastance. Wherfore he cold not take hede to this sermō. And although he set it forth wt versicles & lessons as we do, yet they know nothīg of it, nor vnderstād it. And bi this meanes both these things are amōg the papistes. They reade in the Gospel yt a sauiour is borne, they singe it in ye Church: yt if this child had not bē borne, no mā could be saued, & yt this saluation is for al men. Yet neuer ye lesse they cal on ye virgin Mary, they faste, they worship saints, they go on pilgrimage to their relikes, they hire & bye masses. What is this then to make an other sauiour, & not to be cōtent with ye testimonie of this sermō, but to set vp Mary & other sayntes, yea and the beggerly works of men, in ye rome of this sauiour & borne child.
Good preachers helpe much.Wherfore we hauehave no small cause to pray to God, for couragious & earnest preachers, to enkēdle ye light of this doctrin, yt we not only heare & reade, but also vnderstande: wher suche preachers be not, ther is no other hope, but yt we falle therby in peril, as it is now. What good can a nutt do, if thou can not come by the kernel? what profiteth a treasure, if we hauehave no power to bryng it abrode? The sermon of ye Angel is euident inough: To you is borne a sauiour. Yet it is not so pythye, yt an old papistical doctor cā perceaue it. For if he did perceaue it, he wold not councel men to mounkerie, to pray vntounto sayntes, to purchase the merites of men, & to seke other sauiours. But wher God sendeth a diligent & wittie preacher, yt can stirre vp ye vehemencie of such words in ye mynds of ye hearers, he geueth a great power by this doctrine, to iudge of all false doctrines & deceytfull spirits. Neither is it possible,By the Angels doctrine are al false doctrines to be iudged. although the dyuell tourneth him self in to all sorts, but yt he must nedes be perceaued, and reproued with his craftes & deceytes. For not as much as the spirituall wickednes in heauenly things can lie hyd from him. As Paul doth boste of this also 2. Corinth. 2. that he knoweth the mynde and the thought of the dyuell. And here is nede of no other wayse then to compare this doctryne with this chyld, whether they do agree.
The Papacie extolle them selues hyghely for their gorgiouse ceremonies & rites. But who may not perceaue, yt al is idolatrie, in that they beleue to merite saluation therby: yt is, men put their truste in them to be saued therby, and that they be pleasant to God as his due seruice: wher as yet it is plainly declared in this place, as touching this chyld, that he must be oure sauiour. Wherfore the Pope and the Bishops may be worthely accused for their false doctrine and wicked seruice. For al theirs agreeth nothing wt this doctrine of the Angell. He that hath this sauiour as a rule, is neuer ouerseen, is neuer deceaued, whatsoeuer he take vponupon hym to Iudge.
Wherfore this thing is most worthie to be prayed for, that the light of this childe may neuer go out of oure syght, which openeth vntounto vsus all the wycked prankes of the dyuell, and of the worlde: that we may be sure agaynst all things, and soone confounde with oure iudgementes whatsoeuer is set vp against this childe, for the doctrine of oure saluation. This matter hath not nede of farre compassinge and many words, the meaning is playne, It is not so in the sermon of the Angell. Wherfore do not thou contrarie this counceller sent from GOD, which teacheth me on this sorte, yt to me a sauiour is borne, whose name is CHRIST, and not Peter, Paule, or the rule of Augustin, or of Frances, not masses, pylgrimages, to saintes, or pardons. The proper office of this sauiour is,The office of Christ. to minister vntounto me al things necessary for oure saluation. Go not about to take this doctrine from me, I wil not suffer my eyes to be bleared with any other. This sermon of the Angell is passing all comparison, at the whiche a great multitude of Angels mustereth together, and setteth vppe quiers of Musike. And the syngular order and processe of their verse is as much to be marueyled at, as the sermon it selfe. For they singe such a Genethliacon and byrth verse as was neuer heard of before in the worlde. And the words therof are these: Glorie be to God on hyghe, and in earthe peace, good will towards men.
THIS hymne consysteth of three partes. The fyrst parte is not only so to be taken, as thoughe the Churches office were thereby appoynted, what is expediēt for it to do: But it is also as a Prophecye what effect should herof ensue, and that GODS great glory should ryse herof. And the meaning of yt Angels sermon is no other, but that it was farre other wyse before this childe was borne, and that ther was blasphemy and Idolatry at that tyme in the worlde. For whatsoeuer is without Christ, be it neuer so glorious and glystrynge,Note well. yet can it bee counted no other thing then blaspheming of God. Ther can be no wais to worshyp and glorifie God, but by this chyld. For in Christ only may the tru bounteousnes, mercy, and humanitie of God be knowen, where as he spared not his onelyonly begotten sonne, but sent hym into the fleshe for our sake. The greatnes of this benefite causeth the herts to cōceaue true louelove trust & hope toward God, & to geue him largely thanks. This fruit song yt Angels to be to come. And that now it taketh his beginning, wheras god is truly glorified on high, not by our workes, which cānot reach so high into heauē, but by herts which frō the earth are raised & surmoūt vpward to ye mercyfull God and father, with thankes geuyng, and great confidence. Wherfore loke wher this child is not truely knowen, there can not God be truely glorified.Withoute Christ god cā not be knowē nor glorified. As the example of the worlde, and specially of the people, declareth that to be true, when all things were ful of idolatrie, when they folowed diuers sectes, and ordeined so many kynde of worshippinges, as there bee groues or hylles in the worlde, as testifie the Prophetes of this thyng.
Yea, and this was aboue all other, a most damnable idolatrie, where as their good entent was to God and to hym they did sacrifice, fast, vexe their bodies, & spared not lyfe it selfe: yet all was diuellyshe, and of their owne imaginations. In these thyngs was gods glory bestowed. This is the shame & blasphemy, wher with God is dishonored throughout all the erth, wher as Christ is not knowē.God is diuersly dishonored in the world. Of this therfore doth the angels reioyce in the behalfe of all thyngs, that this blasphemie is now at an end. There is moreouer an other dishonoryng of God, which is lesse fine and more sensible then the former, when men worship Mammon and suche lyke. All thynges of the worlde are full of this idolatrie. All men both great and small, worshyp this grosse imagerie, and in it put al their trust in time of nede. Wherfore on all parts God is dishonored and blasphemed, both of them that make an Idoll of their owne rightuousnes, & also of such as worshyp Mammon. But now the Angels syng, that it shalbe other wyse at the appearyng of this light. Men shall put no longer trust in their owne rightuousnes, they shal not care for their parentes, nor for those thyngs that other striue for. They shall onelyonly imbrace this sauiour, and trust in hym. And this shalbe the beginnynge of gods true glorie: so shall he be truly knowen, glorified, and worshypped. Such glorie lost Adam in Paradise. For so are all mens wittes corrupted by nature, that they had rather hauehave the glorie them selues:Originall syn broughte in ambition. take for an example the Pope and byshops. They are very riche, yet can they not be brought in mind to promote the word of GOD. And howe can they but greatly esteme it, seyng the basest persones that be, louelove to be glorified? Seynge therefore that it is so in the lowest persones, that none would be without glorie, how muche more must it so come to passe with them, that hath such high matters in hande, suche holynesse, rightuousnes, good workes, ciuile honestie, and behauioure? These wyll not well be contente that GOD shoulde hauehave his honour. They will not suffer their owne honoure to be dimynished therby.
Suche ambition besieged men, when the fyrste of mankynde in Paradise, were brought of the diuell to that point, that they would be like vntounto God, and we can neuer liue without it. Wherfore al men for yt gyfts of God, as science, riches, imperie, and diuers vertues &c. seketh thē selues glorie: yea in very trifles this vice cannot be escaped. But the angels mean, that through the light of this chylde it shal come otherwise to passe, and that nowe Gods glorie shall be surrendred vntounto him again: and therfore they reioyce and syng, both for Gods and mans behalf for the true difference of thinges. For all that shall receaue this chyld, shal confesse their rightuousnes and holynes, knowledge, power, and altogether to be nothyng, and that this chylde is all. So is Gods glorye restored vntounto hym: For that that he onelyonly is our wisedom, strength, riches, and we doo reioyce and boste onelyonly in hym: for wee knowe hym so well, that we put all our truste in hym: as for Mammon and suche other giftes, we count them no otherwise, but as necessitie requireth, so we vse them, & receaue poore men to vse them with vsus also, turnyng all to the glorie of God, and the saluation of our neighbours. We transpose all the trust that other hath in riches into Iesus Christ, the sonne of God.
And this is the true glorifying of god,To glorifye God. to render vntounto him his due honor & maiestie. yt we may frely confesse: All ours are thyne, we are not the authors therof. Furthermore in that we escape the tyrannie of the diuell, and are deliuered from synne, all cōmeth of Gods power, and not of our own. Wherfore this glory is proprely thyne, and not ours. Suche a confession dooth God requyre of vsus, as his moste necessary ornament, that all thynges be referred vntounto hym, that we in no case chalenge any part therof, and that we knowledge our selues to hauehave receaued all from hym, as well the greate as the small. And this is one part of this verse, wherin the angell compriseth all things that are ours, but especially the spirituall giftes, as are rightousnesse, holynes, wisedome, good works. And they cōmaunde vsus not to vsurpe them as ours, but to restore them to God, and to geue vntounto hym all the glorie therof. This thyng shalbe done by this chyld, as the meanynge of the verse sheweth.
The worlde dothe chaunge this verse.The vntowardnes of the world is greate, whiche doth wholy change this verse to a contrary sense. For so must it nedes com to passe, for lack of the knowlege of this child: All things in the world are ful of pompe, all thynges tende to renoume and glorye. All village men, citezens, knightes, lordes, princes, couete higher degrees: whiche is a token that they are not in Christ, & that they know not him. Furthermore, this is theyr verse: Glorie be in the depth, in great riches, of power and frendes. &c. The worlde can not be withdrawen from his foly. But at the departing it shal perceiue his madnes, in that that it had rather sing glory to Mammon, and the diuell in hell, then to God on high.
The second parte of this verse. In earthe peace.
THIS is to be vnderstanded after ye maner of the first example, that they wishe and shewe foorth suche a successe to come hereof amongest theim that knowe and receaue this chylde, that all thynges shall be ioyfulle and prosperous. For what is, where Christe is not? what other thinge is the worlde then helle? where all thynges are full of lyes, deceites, gyles, fraudes,There is nothynge in the worlde but synne. subtilties, extortion, surfetyng, slaughter, thefte, and robberie? And here especially mayst thou knowe, that the diuell is gouerner. And the very men themselues speke no otherwise, but that this is the maner of men, that he that would be safe from their craft and guyle, must euer be contrary to their opinion. There is no faithfulnes, no godlynes, there is no man safe one from the other. There is as muche perill to be feared at our frends handes, as at our enemies: yea and oftentymes more. This is the kyngdome of the world, wherin the diuell is grand capitayn.Christen men are peaceable And as they that receyue this chylde, accordyng to the Angelles songe, geue glory to GOD: so in their verse they declare this that all suche men shalbe as gods toward other men that is peaceable and redy to do good one to an other, eschuyng contention and discorde, that great concorde peace and good will may be amongst christians, wher all the enticements of ambition and concupiscence are voyde, and all thynges prosper wyth mutuall louelove to helpe eche other. And hereof it wyl easyly folow, whē due renoume is geuē to God, and he knowleged as a Lord, of whome commeth all that we hauehave: Then wil there be great beneuolence and mutuall louelove betwene man and man. There shalbe no hatred or enuie, no emulation, no railyng, but eueryevery man shall set by an other, and pray that he may be helpt with an other mās prayers as his brother. And this shalbe plentiful peace and great felicitie.Peace what it signifieth. For the hebrewe worde of peace is more large, and compriseth all kynde of felicitie. Such kynde of christian lyuynge is described with hygh humanitie and concorde, that eueryevery man shoulde gratifie other, and beware diligently to offend him. They that do not this, heare not the verse of the angels, but heare the howlynge wolfe, that soundeth this in his eares,The dyuell changeth this verse. thefe, aduoutrer, murderer. &c. this is the diuels song. But it must not be so amongest christen men. The angels by their verse appointeth them how to liue. They doo teache very wel what belongeth to Gods seruice. Fyrst, that glory be not plucked frō heauen, that praise and renoume be geuē only to GOD. Then, that this lyfe be full of mutuall amitie and beneuolence: this do the Angels with all their endeuor studiously cōmende and sette foorth. But as touching the lamentable successe: they can not be ignorant, in that that a great part can by no meanes be brought to this chyld. Wherfore they adde the thirde part in the verse.
The thyrd part of this songe And good will towardes men.
By this they shew, as though they would say: We would wyshe that there wer such successe of this matter: but there wyll be many, that shall not regarde the Gospel, that shall not receaue this sonne of God being borne man, but wyll go about to persecute him. Therfore God is at hand with his, to comfort and confirm them truly, that they myght thynke this surely wyth them self: the matter is certayn as concernyng my sauior, the way of my saluation is perfectly tried. Wherfore although I shall be handled cruelly for it, I wyll not suffer my good opinion that I hauehave as touchyng gods good wyll to be taken from me, I will take it in good worthe: yea and count it an honour to me, if I must suffer any payne for this sauior his sake. Suche a mynde doo the angels wishe to all that beleue, that they should be ioyfull in aduersitie, and learne to despise all the ragynge of the diuell, and to make hym to hange vp hym selfe for sorowe, that he canne no more preuayle.
The thyrde part therfore of the verse is to make vsus to hauehave cherefull myndes and bolde agaynst all trouble that maye chaunce: That we may be always redye to say this against the diuell: Thou shalt neuer defraude me of thys ioye by all that thou canst doo,what is good wyll. whiche I conceaue by this chylde. foreign dothe signyfie a chearefull, peaceable, and couragious hearte, that careth not greately howe the worlde goeth, so that this answere may be geuen to the diuell, and to the world: I truely wyll not caste away my ioy for thy sake, neither doo I regard muche thy displeasure. Away from me, I hauehave more pleasure and delite of Christe, then thou canst worke me sorowe. Suche a mynde dothe the angelles wyshe vsus in this verse.
The dyuels songe is cleane contrarye, wherein GOD is blasphemed, and cursed where slaughter is commytted, and all thynges so ordered, that all thynges are defyled with care and sorowe, and moste myserable calamytie. And to the furtheraunce hereof, doo the Secte maysters bestowe all theyr laboure and dylygence. They are the dyuelles mouthe,Papystes. they banne God in heauen, they sette Prynces at varyaunce and discorde, they thynke nothynge of Amitie and Peace, they feyne good wylle in syghte: but priuilye they entende myschiefe by moste subtyll deuyses. Thys pleaseth me wel, saith the diuell. And it is thys: Glory be to the dyuell in hell, and sedition in earth, and amongest menne a desperate mynde, and full of all care, and whote blastynge myserye. And manye are founde to be of suche a mynde, which hath store of all goodes, were it not for thys, that theyr myndes are possessed with vexation and diuers torments and grypinges: It helpeth them nothyng although they be in the myddle of all pleasure. This doth the diuel wish to al his, that gods gifts may be vnfruitful vntounto them
But the Angels songe is contrarie: They wyshe a bold and couragious heart, that is as vnmouable as the Marpese rocke, and that glorieth agaynst all stormes of temptation & most bitter tribulation. This is the song of ye angell yt is found in no other bokes. For it was not made amongst mē in earth, but sēt down frō heauē. Our God with his holy spirite help vsus, that we may holde it faste, and fulfyll it in dede, thorough Iesus Christ his sonne, and our Lorde. Amen.