Sermons Upon all the Sunday Gospels, Sermon 8
The fourthe Sermon as concernyng the hystorie of Mary, and the Shepheardes.
THus farr in the hystorie hauehave we proceded and taught,The sermon of thangelles was not vnfruitfull. how God sent his angels, euē that great Princes, to preach vntounto two or thre shepheards. The which were not only a few, but also were rude people, to sing vntounto them the ioyfull verse, as touchyng the chyld Iesus: after the whiche nowe foloweth this hystorie.
And it came to passe, that when the angels departed from them into heauen, that they sayde one to an other. &c.
BY this dothe it appere, that the sermon and song of the angels, was not vnfruitfull. For the shepherds set not so much by theyr flocke, but that they take their iorney to the child, whom the Angel called their Lord. And this is one fruite that spronge of the Angels sermon. An other is, that the very shepheardes are made preachers, and shewe to other men, all that they heard of this chylde. And the Euangelist saieth, all that herd these thinges, yt were declared by the shepheards, meruailed. But this admiration continued not long with the greater sorte. For this thing dothe testifie,The world forgeteth Gods miracles. that such men are belongyng vntounto the kyngdome of God, that can not kepe long in mynde neither Gods mercye nor wrathe, neyther his punyshemente, nor benefites. So wycked is mans mynde, that it quickly forgetteth the examples of God shewed vntounto vsus, and therby prouoketh God always to shew new examples, by signes and plagues, that he may not vtterly falle out of oure remembrance. And so is it to be taken, wheras the Euangelist saith: All that heard merueiled, so that this communication and talke was of no longe cōtinuance, but endured only, a few monethes: how that a childe was borne in Bethleem, for whome ye Angels triumphed in the ayre, & for whome, wyse men came from the easte to grete and worshippe him. But after one or two yeares al this was cleane out of memorie, and after that no man cared for it, and wheras after thyrtie yeares CHRIST began to come abrode by teaching and doing miracles, no man called to remē brance these fyrst things.
And we verily are not much better than they. For a man may scarsly finde one amōgest a thousand that remembreth ye miseries, and in especiall,We also to forget the miseries in the Popedome. that great calamity, vnderunder ye which the doctrine and worshipping of God lay oppressed in the Popedome. In all places was there tormēting of cōscience, & no where confort. The Iewes were in lyke case. Ther was no measure nor ende of complayning and lamenting, when they were vexed in Egypte. They had scarsely bene foure dayes in the desert after their deliuerāce, but they desired to retourne into Egypte, being mindefull of their old state. Suche is the vnstablenes and vnconstancie of mannes mynde. It forgetteth almost in a moment greuouse punishements, howe should it long remēber a benefyte? And in this case can not the prouerbe seme vntrue:Nihil cit…us senescit quam gratia. Nothing is so sone out worne as the remembrance of a good turne. Although GOD sheweth examples of his wrathe by sendinge sycknes and such other euyls, yet there commeth no more profit therby than if he should wash a tyle on a howse. When there is grefe and payne in the body, we are somwhat moued: but assone as that is at an ende, all is quite forgotten. And this it is in all thyngs. This is the meaning of ye Euāgelist, wheras he saith: Men dyd meruaile. But this meruaile had no longe continuance. Yet there were some diligēt disciples to obserue this matter. Certayne of great grauitie were there, which set not lyghtly by all these thyngs, as the world doth. For the Euangeliste saith moreouer: Mary kepte all these sayings,Mary forgetteth not. and pondered them in her heart.
And this is nowe an example, how the worde of GOD is truely to be hearde.Gods word. She pondreth it in her hearte, and hath diligent meditation theron. As they do, that kepe Gods word diligently, serchyng and puttyng it in practise. Suche are dayly encreased more and more in vnderstandinge, and surely confirmed. It chanceth not so with the negligent, which receaue with the one eare, and forget with the other. Whatsoeuer is put in them, it fyndeth no more place of abyding, then water doth in a botomles barrell. But Mary doth otherwyse, she kepeth & pōdereth it in her heart. She perceaueth, that it belongeth vntounto her: wherefore she prynteth it in her mynde, she pondereth it, and bestoweth great studie in so great a matter, howe it could come to passe, that she should be called the mother of this chylde, whom the Angels called Lord, and as concerning whom they preache so magnificētly. And after this sort did these thoughts caste so depe rootes in her heart, that if all the worlde had afterward spoken agaynst this matter, yet she could not be persuaded to thinke otherwyse. But she was very certainly assured herof, that her sonne was the sonne of GOD, and the sauiour of the worlde. The word of God wold hauehave it selfe so familiar vntounto vsus,The word of God is not lightly to be regarded. that it might by custome be turned in to oure nature. As it is in the Balad of Ballades .8. Put me as a token of remembrance vponupon thy heart, & as a bracelet on thy arme. Here it requireth a signe or marke, not onelyonly that it may flowe aboue in the heart, as fome doth in the water, or spettle in the tongue, which is caste out, but that all thynges might be surely printed in the hearte: that it might be so surely graued therin, that no man might abolishe it, no other wyse than if it were geuen by byrth and nature, whiche can be extinguished by no power. Suche was the hearte of Mary, whiche kept these words as sure as though they were graued therin. And all that doth receaue the word on this wyse, hath the true marke of CHRIST, the true cautery and signe. They will not suffer the word to be wreste out of the hands of their harte. Whatsoeuer sectaries or scysmatykes rise agaynst it, ye or the dyuell hym self, as they hauehave once beleued and knowen of this chylde, so they kepe it constantly.
Great diligē ce is to be geuē to the learning of Gods word.But we must marke this also. If we will & desire that Gods word should enter after this maner in to our hartes, we muste also take more hede. Lett vsus learne of this lytle example. How oftentymes one thing is taught and repeted to childern vntill they beare it away? And thynke we yt such great matters be gotten with so lytle care? By and by assone as the sermon is done, we go vntounto other busynes, we care not for that that we hearde, we vse deaffull ouerthwartnes in all things. We ought fyrst to seke the kyngdom of God, and to hauehave diligent studie theron. But we think that that may be done laste,Math. 6. we do all oure owne busynes fyrst, as concerning oure wordly welth and pleasure. &c. If this were not, we wold sett by Gods word as much as we do oure busines. But men can not be persuaded so to do. Wherfore it is no marueill, if ther be such great infirmitie, yt we quickly forgett altogether, as it appeareth in temtation. Yet Christian men know their duetye. They counte nothing better or more precious then GODS word. Wherfore their myndes dwell only in it. And although they hauehave muche wordly busines to do, yet their mynde inclineth to this, wherin lyeth matters of greater weight. And this farre hauehave we spoken of the example of Mary, whiche the Euangelist thought worthy to be rehersed, because it is of no small commoditie and profite. It foloweth: The shepheards retourned glorifying and praysing God, in all things which they had heard and seen, as it was said vntounto them.He that will serue God, must not chā ge his vocatiō as Mounkes do.
AFTER that the shepheards hade spred abrode the fame as touchyng this chylde IESV: so that it could now be vnknowen to no man in all the towne of Bethleem, they retourne to their flockes, they glorifie and prayse GOD. For the Angels gaue them this commandement, in their verse. This doctrine therfore besyde all other, is to be taken as most worthy to be remembred, that the shepheardes after they had gotten the great light and knowledge of Christ, they go not to the desert, they take not vp their lodgyng in a monasterie or abbey, after the maner of Mounkes and Nonnes. But they see to their vocation, and bestowe them selues to serue and helpe their neighboure. For they that leaue this kynde of lyuinge in this body, and take on them to lyue after an other sorte, be neuer made such by faith: As the Mounkes were of this opinion, that they could not be saued, excepte in the ende, they shewed them selues to be vnlyke other men.
For excepte they wore other apparell, and dyd eat after an other sorte, and also watche. &c. they thought thē selues also to be prophane & vnreligious as other. Wherfore they inuēted out an vnused trade of liuing peculiar to them selues, for their apparel, meate, tyme, & place. This did they count Christianitie, naming it religiō. And in dede it was religiō, but yet of ye diuell. For he also hath his religious. But Christ came not, to change externall things,Christ commeth not to change externall thyngs. and to subuert his creatures and make new. Wherfore the body may be appareled, fed, and constrayned to labour as nede and necessitie requireth. For the creature is to be vsed by Gods ordinance without any chaunging. He came not to chaunge any thing therof. It is permitted to mannes free will to chaunge apparell and meate, when the matter require it. And as for this chaunge, it may be done in beastes also. This chaunge is a thing of no great estimation, neither was it is necessary for CHRIST to set it foorth. How much more is it against reason, that such mutation and change should be estemed for Gods seruice and for a religious obseruation?
But herein consisteth the true mutation, for the which came Christ,Christ chaungeth the heart that men should be chaunged inwardly in their heartes. Before this openinge of the Gospell at oure tyme, I thought that God had no regard of me, and that the gouernance of my saluatiō consisted in my self. I knew nothing herof, how synne or death ought to be ordered. And therfore many fell vntounto Mounkerie. But there is not so great vertue in a cowle, apparell, eating and faste. &c. death is not slayne herby, syn is not put asyde by this. For both they remayne vnderunder a cowle as well, as vnderunder other garmentes. But this thing is here gone about, that the heart it self may purchase a new light, and a new token of remembrance as it was said before, that it may be surely persuaded, that GOD hath respecte vntounto it, and regardeth it. For he sent his sonne into the flesh, that I by hym myght ouercome death, and obtayn euerlasting lyfe. This is the true change. For before my heart knew not, but now it knoweth. And this chaunge is now brought by CHRIST, that the heart and mynd may be renewed, and that an other vnderstanding, will, and affection might rise therin. For where as before there was great louelove of mony and riches, now after that Christ is knowē, not these things only, but also body and lyfe, and all other things, are rather to be put in perill, than that Christ should be forsaken and his word. Before thou woldest not bye Christs fauour for an half peny, now there is nothyng so hygh of pryce, that thou woldest set more by than Christ. Before thou thoughtest that thy saluation consisted in a fryers wede, now thou hatest it worse than a madde dogge or an adder. Before we counted it a great synne, if we hade eaten fleshe on frydaye, nowe doo we abhorre and execrate their wickednes, whiche made it deadly synne to doo it. This is an inwarde chaunge whiche belongeth to the heart, whereas is an other will and affection of the heart than was before, and yet it forsaketh not his vocation, but kepeth his old kynd of lyfe, as the example of the shepheardes teacheth vsus to do.
At the fyrst the shepheards neuer thought that a sauiour was borne.The example of the shepheards. But after that they knew it by the Angels, they make haste to the towne, and seke the chylde. And when they had seen hym, and declared the prayse that was geuen of hym, and rendred thankes for his great benefite, they retourne to their heardes, and chaunge no part of their apparell. They remayne shepheardes as they were before, they kepe their accustomed kynde of lyfe. And this is a very Christian doctrine and lyfe.The chaunge of creatures in the last day. For Christ cam not to chaunge these creatures, vntill the laste day. When the sowle shall be perfecte and renewed, (whiche thing is begonne in this lyfe) then shall the body be chaunged, and all mannes vnperfections taken awaye. We shall go vp and downe in the ayer lyke Angells, and be as bright as the starre. And there, because oure body shal be spirituall, we shall nede no helpe to oure naturall necessitie. Then shall the externall things be channged. Before that come to passe, nothyng is to be innouate of oure customably lyfe. But all Gods ordinances are to be obserued, and vertue is to be exercised in them. For they are no hinderance to Christes religion. Neither doth CHRIST regard of what cōdition and state thou art of. For in hym is neither man nor woman, Lord nor seruant,Galat. 3. neither superior, neither inferior, neither circuncision neither vncircuncision, but a new creature. And whan that is gotten, as touching other things that thou hast, he changeth nothing. But commandeth the in that kynd of lyfe to shewe obedience to God, and to care diligently for it.
Wherfore there are no more things set forth in the hystory of the shepheards, than that they praysed and glorified GOD. They cast no new additiō to Gods religion, to institute after that new ceremonies in solitarie places, and to lyue a strange lyfe cōtrarie to the common example, worshipping God with contemplations. For this is not Gods seruice nor true religion, but it is as much as to despise obedience due to God, and to delight them selues in their owne inuentions and phantasies. Wheras this is the true worshipping of God, to execute diligently that kynde of lyuing as God gaue them, to be content with thy state, & to desyre no more. Thynke for a suertie that it is thy duetie to beautifie & order that person that is geuen to the of God and nature, that eueryevery man in his degree may know God and glorifie hym. This seruice is pleasant and acceptable to God if it be done. God requireth not a garmēt of heare, neither fasting, neither a coule: But that thou shouldest obey his word, & glorifie his sōne. He is pleased with this seruice, and with no other.
The Prophetes describe the great wrathe of God,The prophetes do alwais require the inward change when they rebuke the hypocrites on this wyse: Why offer ye so many sacrifices vntounto me? take to your selues your burnt offringes, with your offered beastes, If I hunger I will not tell you. The world is myne: and the plentie therof. I gaue ye no cōmaundement as touchyng burnt offrings. &c. But this did I cōmande ye, Heare my voyce, glorifie my name, and geue thankes. I gaue beastes vntounto you, to eate therof, but you referre them to my worshyppyng & seruice, as though I should receaue them at your handes. By the which and suche lyke, the Prophetes declare, that it was also at that tyme their duetie to entreat men of the change and mutation of theyr heart and inward sence. This dothe God require especially by his word. And as for the residue, it causeth no change or mutation in our kyndes and vocations of lyfe. Loke what soeuer any man hath to do after his inward renouation, let hym shewe his odedience with diligence therin.
And this truely is the ecclesiasticall doctrine in the example of the shepheardes, that they returned wyth thankfulnes and ioy. They do that that belonged vntounto shepeheardes as they dyd before, onelyonly this ioyned therunto, that they praise and glorifie God.… There is an euident example of this in Vitis Patrum, of a certayn man, whiche semed to hym selfe very holy: And when he would be more certayne hereof, what place & degree he should hauehave in heauen, he was bounde to a mynstrell, to learne by his example what should be his degree. He demanded therfore of him, by what thyngs he could do his duetie: The mynstrel answered, by no speciall thyng, but in that he bestowed his worke and labour on the husbandmē when they daunce: and that where as his companions woulde at a certaine tyme hauehave rauyshed a maiden, he letted them, and defended the mayde agaynst wrong. Not long after he would knowe the seconde tyme also the same thyng. And he was cōmanded to go to two maried womē. Neither dyd they geue hym any other answer when they wer demaunded of their duetie, then the mynstrell did before: but that she dyd vse no other holye exercise in her lyfe, than in seyng to her familie and children, and to cause them to doo the best they can with all diligence. And that euer she endeuoured to hauehave this commoditie, to refrayn from braulyng and chidynge. He learned so muche by these two examples, that he confessed openly to bee no kynde of lyuynge so vile, that is to be despised, and that a man can no where lacke occasion to doo the woorkes of charitie and godlynes, and that GOD dothe allowe obedience in all kynde of lyuynge. Peraduenture thys was not doone in dede: yet was it necessarye, that such a fame shold be spread wyth wysedome, that the world myght auoyde monkerye. For Christianitie and pleasyng of God, consysteth not in externall obseruations, but in the inward hearte, where as thou mayste this thynke surely, that Iesus is thy Sauioure, and hauehave thy truste in hym, & for this be myndful and kynd, and prayse hym. And after that, God wyll not count the common practises of this lyfe for vnpure thynges.
True godlynes consisteth not in outewarde obseruations.Wherfore we must stick surely by this, and beware that Christen righteousnes be not separated frome the worde, and that it be not coupled with appoynted vestures, whiche are oftentymes for theyr coloure worthy to be iested at. That is surely a very fond thynge, and contrary to the propre and true sentence of Christian godlynesse, which the hearte requireth. Let there be outwardly no change, but as God hath called eueryevery man, and as it is vsed in mens honest conuersation and custome. And this trade oughte to endure to the ende of the lyfe, and to the lyfe to come, when the body also shall be rydde and strypped cleane from all his fylthynes and impedimentes. The which thyng god graunt vsus, thorough the healpe of oure Lorde Iesus CHRIST. Amen.