OBEDIENCE TO the Gospel.  
TWO SERMONS, CONTAINING FRUTEFUL MATTER, both of doctrine, and exhortation: very needful to be known, and practised in these our days: upon the words of the holy ghost, written by the Evangelist S. Luke, chapter 2. verses 15. 16. 17. 18. 19 20, containing the effect of the birth of Christ, (revealed by the Angel of God) in the shepherds, and others that heard of it.  
GATHERED OUT OF THE SERmons of JOHN UDALL, Preacher of the word of God, at Kingston upon Thames, and published, at the request of some of them that heard them preached.  ROM. 10. 16. But they have not all obeyed the Gospel: for Esa●… saith: Lord, who hath believed our report? 
AT LONDON Imprinted for T. Man, W. B. and N.L. 1584.   

TO THE CONGREGATION OF CHRIST'S PEOPLE, EMBRACING THE TRUTH OF THE GOspel, by a lively faith, and obedience to the same, the ordinary hearers of the word of God, at Kingston upon Thames, JOHN UDALL wisheth increase of knowledge, faith, reformation of life, Zeal, & all other virtues of true godliness, and holiness in this world, and the reward of the same, (through the mercy of God in jesus Christ) in the world to come.  
SEEING it hath pleased the Lord, of his great mercy, and goodness, to vouchsafe unto us that inestimable treasure of his holy word: the preciousness whereof, surmounteth all things under the sun: wherein he doth offer, even his own self unto us, and teacheth us the way whereby we may come unto him: it behoveth us with all reverence, and fear, to embrace the same, preferring it before any thing that we can desire upon the earth. And forasmuch as it hath pleased him, to put that precious treasure in these earthly vessels, subject unto corruption, and mortality: which by the natural disposition that they are of, will strive to infect all the fruit of that precious treasure, with the stench of sinful and ungodly desires: we are diligently to watch, and contend, that we see, that these fleshly and inordinate motions (that seek so greatly to extinguish every good thing) may be daily more and more kept under: that the word of God may (by the working of his holy spirit) get the victory in our hearts, and sit there as a Prince, to rule the cogitations thereof, captiving them daily unto the kingdom of jesus Christ, through obedience to his most blessed will. The which, forsomuch as it is done, especially, by the ministry of the word, wherein the Lord hath printed such force, that it throweth down all munitions reared against it: and unto the work of the same, hath appointed me among you (of many other most unable) to do that, which he commandeth, and my duty requireth at my hands: it standeth both me, and you, in hand, to be most heedful, that we be not careless in these great and weighty matters, which do concern the glory of Almighty God, and the eternal salvation, both of our souls and bodies: and so much the rather, because Satan fearing the continuance of the world to be short: and therefore, that which he doth for the advancement of his own kingdom, he must do it quickly: laboureth by his instruments, with tooth and nail, to extinguish the light of the glorious Gospel, that it should not shine with open face, unto God's people: for we see daily, what mischievous practices he broacheth, what errors he spreadeth, what slanders he inventeth, what lies he disperseth, and all to discredit the course of religion: the truth whereof we do feel, and see in our own experience: for you know, what enmity the establishment of the Gospel amongst you had, by your envious foes, that would have kept you still in palpable ignorance, with themselves: how many pullbacks and hindrances were devised, and be daily invented, to stay the course thereof, all which, for so much, as (through the mercy of God, to usward) they have not had that success, which the authors hoped for: they labour now, and have done continually, to imagine slanderous lies, and most wicked forgeries, which they do daily spread abroad, to the end, to defame the religion, which we profess: so that there is not (almost) any sin, that can be committed, but it is fathered upon some of us: which devilish dealing, albeit we know that it shall turn to their eternal destruction, unless the Lord in mercy, give them grace to repent: yet notwithstanding we may learn a very good lesson out of the same, and make a profitable use of it unto ourselves: let me therefore entreat you, to mark with diligence this which I shall write unto you, as you are wont to do, when I do speak. The greatest accusation (you know) in general, that your foes, the adversaries of the Gospel, do charge you with, is, that you profess one thing, and practise another: that you say well, and do naughtily: that you reprehend others, you yourselves being worse: which (in deed) is a most heinous accusation, and such a thing, as, your own selves can witness, I never have winked at, but most carefully reproved, and such a thing as our religion neither teacheth, nor permitteth▪ for it is of that force, where it entereth▪ that it will reform all these things (in measure) in those that have it within them. This slander goeth yet further: for our profession is accused, to be seditious, contentious, and troublesome unto the state, and enemy to good order, and government: & we ourselves accounted malicious, proud, finding rather fault with others, than amending ourselves, seeking rather for singularity, than love and charity. You are not ignorant of the sleights of Satan: and therefore knowing, that he was from the beginning, an accuser, and liar, may the better, by the mercy of God, have use of your knowledge, to comfort you in these temptations. But mark, how the Lord maketh Satan, & his imps, to be as spurs and pricks, to drive the godly forward, though they be very gross, and dull in the beholding of their own faults: (for Satan casteth a mist over their eyes, when they should see them) yet they be very quick eyed, to pry into the doings of others, especially, the godly, and are able, if our foot do but slip, to find it out, and have it as a reason to discredit our profession, which above all things, we labour to keep unspotted. Therefore it behoveth you, to look diligently unto yourselves, to watch your own souls, to attend and look unto every word that you speak, every thought that you think, and every action that you commit: to examine it diligently, by the line of God's word, which is the touchstone, that will either approve it, or disprove it: and if you find, by the undoubted warrant thereof, that it is lawful, and that you ought to do it, then let neither slander, speech of people, devil, nor hell, stay you from the practice thereof: but if, (through the remnants of old Adam) you be at any time alured to do, or speak any thing, that either is forbidden, or hath no warrant from the word of God, than reason thus with yourselves: this is not agreeable to my profession: this is contrary to that I have learned: this will procure the name of God to be dishonoured, my religion to be defamed, and myself to be discredited: therefore, though it might be gainful, delightful, or any other way pleasure me, I may not do it: this you had need to mark very well: for (I tell you) you have many lookers on, that would laugh to see your fall: you dwell in a country, where the Gospel is very little preached: insomuch, that your ignorant neighbours make themselves sport, to mock at you, that will be so foolish, as to suffer yourselves to be seduced by the Scriptures: you have godless and profane men, that do deride you: Libertines, and free-will men, that do despise you: worldlings and bellygods, that do carp at you: insomuch, that you have very great need to walk warily: that it standeth you upon, to behave yourselves circumspectly: therefore do thus: be diligent in public hearing, and, (as it may stand with your calling) private reading of the word of God, (for that is the only schoolmaster, to teach you all truth) using daily and hearty prayer unto God, for the presence of his holy spirit, to teach you the true meaning thereof: look what you find therein required of every Christian, be careful to do it: in your dealing with others, deal faithfully, without facing out of ill matters: without swearing, or lying: reprove others with the spirit of mildness, that do amiss, in your presence: show yourselves obedient unto all authority, that is appointed of God: and that for conscience sake. Bring up your children, and servants, in the fear of God, instructing them in the principles of religion: detract no man secretly, but tell them plainly of their faults: to conclude, show yourselves approved unto the Lord, in the testimony of a good conscience, being always careful to seek the glory of God, and benefit of your brethren: be always in word and deed, that, which (according to the Scriptures) ye profess: and then, let Satan broach his lies: let the wicked carry them abroad: let godless persons hate you, as long as they may, it shall turn to their shame at the length, as (to our great comfort) we see it doth daily, and (being a trial of your patience) to your greater glory in the kingdom of heaven: and let not the glory of this world bewitch you, for ye are not of this world: let not the success of godless persons dismay you, for the world loveth his own, and is liberal unto them: let not the slanders of the wicked discourage you: for because you run not on into the same excess of riot with them, therefore they speak evil of you: let not the multitude of your adversaries fear you, for God is stronger than all men: let not the threatenings of great ones daunt you, for their hearts are in the hands of the Lord, to be guided at his pleasure: let not the proneness of your own nature seduce you, for he that liveth after the flesh, shall die: let not the crosses that accompany the Gospel weary you, for they bring the joyful fruit of righteousness, to all that are exercised thereby: so shall the name of God be glorified by you: so shall your foes be put to flight, & your profession known to be the truth of the eternal God, that liveth for ever. Now, to come to speak of these present sermons, which I have dedicated chief unto you: partly for that, by that calling which the Lord hath laid upon me, I am at this instant, bound, by all lawful means, to do you good: partly, because it is the earnest suit of some of you, to have them penned: & partly, for that they contain in them sundry points of religion, which you do profess, and for which, you are of the world condemned: that every man may see thereby, the impudency of Satan, that dare note Gods own word with the mark of infamy: only let me crave this at your hands, as a recompense for my travail, that you would express the doctrine in your lives, that I have expressed, (though simply, yet truly) therein: that I may once see in you all that zeal, which the example of these shepherds may teach you: then shall I think my labour well bestowed, when the beams of righteousness do break forth, as the sun at noon day: which, the Lord, for his mercy, grant, in his Son, our Saviour jesus Christ: to whom with the father, and the holy ghost, be all honour and glory, both now, and for ever.  
Amen.  
Your servant, for jesus Christ's sake, his unworthy messenger. JOHN UDALL.   

The table.  

The birth of Christ, revealed by the Angels, did work effectually, in  


the shepherds, in whom are to be considered these things:  


their conference,  


the time when it was. 1.  
the manner of it. 2.    
their journey in going with haste unto the place where the child was. 3.  
the fruit of the conference and journey  


1. found the child. 4.  
2. published it abroad. 5.  
returned, praising God. 6.      
the people, who wondered at the things which they had heard. 7.  
Marry, who  


kept all these things 8.  
pondered them in her heart. 9        

Two sermons, of obedience to the Gospel.  Luke 2. 15. 16. 17. 18. 19 20. Verse. 15. AND it came to pass, when the Angels were gone away from them, into heaven, that the shepherds said one to another: let us go then unto Beth-leem, and see this thing that is come to pass, which the Lord hath showed unto us. 16 So they came with haste, and found both Marie and joseph, and the babe laid in the cratch. 17 And when they had seen it, they published abroad the thing, which was told them of that child. 18 And all that heard it, wondered at the things, which were told them of the shepherds. 19 But Marie kept all those things, and pondered them in her heart. 20 And the shepherds returned, glorifying, and praising God, for all that they had heard and seen, as it was spoken unto them. 

WHEN the birth of our Lord, and Saviour jesus Christ, was made manifest unto the shéepeherds, that were keeping their sheep by night, it wrought effectually (as you have heard): first, in the Angels of God, that they were moved to praise and glorify God, saying: glory to God in the high heavens, and peace in earth, & towards men good will. Whereby, they both declared, that all praise, honour, and glory was due to God, for the work of Christ's incarnation: and also made known the blessing of god, the was showed upon mankind thereby: to wit, that here on earth they should feel themselves at peace in conscience, because of the full persuasion of the remission of their sins: and also should be tied together one to another, in a true league of spiritual unity: all which, floweth neither from man's will, nor desert, but only from the free favour, and good will of God, our heavenly father. Secondly, it wrought most effectually in mankind, generally so many as were made partakers of the knowledge thereof. Which parties remain now (together with the doctrine contained in the history of them) to be considered of: that we may learn out of the same, such doctrine as may serve for our edification & comfort: the place of Scripture, therefore (that we may proceed according to our ordinary manner) offereth the doings of three sorts of people to our consideration. 1. The shéepeherds. 2. The people that heard of it. 3. Marie. In the doings of the shéepeherds, the holy ghost setteth down their conference, their journey to the place, where it was told, that jesus was: and the fruit or event of their journey: In the conference, there is set down the time when it was, and the thing itself. The manner of their journey is set down to be in haste: the fruit or event that came of it, is threefold: first, that they found Marie, and joseph, and the child: secondly, published those things that they had heard: thirdly, (which is in the last verse of all) they returned, glorifying, and praising God. The second sort is the multitude, that wondered at the thing. The third is Marie, that kept all these things, and pondered them in her heart. These be the branches of the matter, contained in this text.  
And it came to pass, that when, etc.] The first branch, that is to be considered of, is the time when these shéepeherds conferred: to wit, presently upon the departure of the Angels: that is, as soon as ever the Angels had made an end of speaking, and were gone from them, they began to consider with themselves, that the matter was of great importance, and therefore not to be deferred: that it was a thing most necessary, and therefore not to be neglected, but further to be inquired after. Out of which we have to learn, for our instruction, two profitable doctrines. First, that we may not linger or prolong the time, in the performance of those things, that God enjoineth unto us: we may not defer the matter until hereafter, but presently upon the hearing 
We may not put of from day to day.  of his word by his ministers, we must obey it: the reason whereof is most apparent: for when God speaketh, then doth he offer the thing, whereof he speaketh. If he threaten his judgements for sin, his word speaking the same, his hand is ready to power down the thing: if he teach us any point of doctrine, for the confirmation of our faith, then is he ready with his spirit, to seal the same in our hearts: if he exhort us unto amendment of life, with promise of reward, then doth he mercifully bind himself to the performance of the same, so that we may surely settle our faith upon an undoubted expectation of it: the which doctrine is notably urged, in the epistle to the Hebrews, out of the saying 
Heb. 3. 7, etc. Psal. 95. 8.  of David: to day, if ye will hear his voice, harden not your hearts. Where the holy ghost doth tell us, that whensoever the word of God is preached unto us, even at that instant doth Almighty God offer his mercy, and maketh this use of it, that then we should not harden our hearts with contempt, or careless hearkening thereunto, and (to imprint it the deeper in our hearts) the Lord, by the mouth of Solomon, hath uttered this 
Prou. 1. 24.  fearful threatening: because I have called (saith he) and ye refused, I have stretched out mine hand, & none would regard: but ye have despised all my counsel, and would none of my correction, I will also laugh at your destruction, etc. then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord: whereunto that of the Prophet, accordeth: behold, the days 
Amos. 8. 1●….  come (saith the Lord God) that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord, and they shall wander from sea to sea, and from the north, even unto the east, shall they run to and fro, to seek the word of the Lord, and shall not find it. We have a most terrible example of God's justice herein, in that profane person Esau, who despising 
Heb. 12. 6.  the blessing of god, in the birth right, sold it away for a portion of meat: of whom it is said, that he found no place to repentance, though he sought the blessing with tears. We see then, both the necessity of present embracing God's word with faith and amendment of life, and also the terrible threatenings that God denounceth to power upon the heads of the contemners: the which we ought to apply most diligently unto ourselves: for if God esteem so greatly of his word, and punisheth so sharply the neglect thereof, we have great cause to search our own consciences, how faithful obedience we have yielded thereunto: for we have heard his word long, we have professed the same, and do profess it, to the sight of the world. Now, if by trial we can find, through the testimony of god's spirit in our hearts, and examination of our lives, that we have not heard in vain, but have increased both in knowledge of the gospel, and also reformation of life, according to the same, our own consciences may minister unto us matter of unfeigned consolation: but contrariwise, if we have long time been hearers of the word, and have neither profited in knowledge of god, nor obedience to his laws, surely our estate is most lamentable, howsoever we flatter ourselves in our own imagination: and therefore let us search our own consciences, whether we find that ready mind in ourselves, that we see to be in these shéepeherds, to make present profit of god's word, when we have heard it.  
The second thing, that we have to mark out of this point, is, that we see the word of god was effectual in them, and made them careful to seek further, to be informed in the matter of the birth of Christ: that they having the whole knowledge of the thing in every point, might not lack the use of it any way, because they did know, that the thing both being strange, and also coming from God, must needs be most necessary for them to know. The lesson that is to be gathered out of the same, for our instruction, is this: that those who be truly called unto the faith in jesus Christ, and have the unfeigned earnest of God's spirit within them, do persuade themselves, that God's word in every point, 
Every point of god's word, is to be known of every man.  is to be known of them, and also every way to be practised: which is a doctrine most needful to be learned: for Satan hath so inveigled the hearts of a number, yea even of them that take themselves to be gospelers, that they think the most part of God's word not to appertain unto them: that the knowledge thereof is peerless, the comfort of it fruitless, and the particular obedience thereunto, more precise, than necessary: insomuch that they settle themselves in these, and such persuasions. I believe in jesus Christ, & hope to be saved by his bloodshedding: I know that Christ died for my sins, and that I ought to live well: as for those points of doctrine, that be so many, they belong to preachers, and men that profess learning, and so forth. In which kind of people you may most lively behold the subtlety of Satan, that under pretence of belief in Christ, would overthrow the knowledge of God, and persuade them, that he can bring them a nearer way to heaven, than by that ordinary way, which God hath ordained: but we are to know: that God, whose wisdom shineth in the least of his creatures, hath not set down his word to be an idle thing, or belonging unto a few, but unto all, yea even to give unto the simple wisdom, and sharpness of wit, and to 
Psal. 19 7. Prou. 1. 4.  the child knowledge, and discretion. And therefore, howsoever they arm themselves against knowledge, and hide their hearts in the dungeon of ignorance, we must make this use of it: that 
Ephes. 4. 12. Acts. 20. 27.  as God hath appointed his ministers to teach all the council of God unto his people: so it is his will, that his servants should learn it all, to the end that they may have use and consolation of it, in the government of their lives, and strengthening of their faith. If this were truly learned, it would overthrow that settled persuasion which Satan hath grounded in the hearts of many, whereby they think themselves (if they have heard the word for some small time) that they have learned enough: that they have sufficiently profited in religion: and therefore they become cold, and careless, not regarding whether they frequent the holy exercises of religion, or no. Which is the cause (at this day) that so heinous enormities reign in men's lives, to the great dishonour of God, and slander of the Gospel. But let us persuade ourselves, that every point of God's word is of most weighty importance, needful for us to be known: and that (do what we can) we shall never 
1. Cor. 13. 12. Then we can not be too for ward, as some say.  know, but in part, never go far enough, neither in knowledge, nor strict obedience, for still we be unprofitable servants: and therefore, that we with all humility, and reverence, be most diligent in frequenting those places where we may learn to know more and more of God's will, and pray unto him, that we may become every day more godly than other, so long as we live.  
They said one to another.] The second branch of the first part, which containeth the manner of the conference, the meaning whereof is this: that when they did see, both the weightiness of the matter, and also the necessity of the knowledge thereof in themselves, they began one to exhort and stir up another, to the earnest & hasty seeking out of the thing. Out of which, there may be gathered diverse doctrines, for our instruction. First, in that they say one to another, let us go up then unto Bethleem: we may behold the beginning of the performance of that propheste: where it was foretold, that in 
Esay 2. 3.  the time of Christ they should say: come, let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. Whereby the holy Ghost teacheth us, that in the time of the 
We ought to stir up one another to religion.  Gospel, there should be such zeal, that every one should excite, and stir up his neighbour unto religion: which prophesy being verified in these shéepeherds, doth teach us our duty: to wit, that if we acknowledge ourselves to be of that number, whom Christ in his Gospel ruleth, then must we practise this point of obedience to him, and love to our brethren: that we be means to stir them up, to exhort, and further them in the duties of christianity: whereunto, in the doctrine of the Gospel, (which is the statute law that Christ governeth his kingdom by) we are oftentimes exhorted. The holy Apostle S Paul▪ saith: wherefore exhort one another, and edify one another, even as ye do. And in another place: exhort one another daily, while it is called to day. And again: let us consider one another, & provoke unto love, 
1 Thes. 5. 11. Heb. 3. 13. 19  and to good works. The reason whereof is this: that seeing by the merciful calling of God, we are members of one body, whereof jesus Christ is the head, and linked together by one spirit, the fellow feeling of the grief of others, (if we be feeling members in deed) constraineth us to do good one to another: and therefore especially to inform those that need, in the way of righteousness. Thus we see what is our duty, required of us by the Lord himself, which we are diligently to consider of: for we may not think, that the gifts of God bestowed upon us, are for ourselves alone, but for the benefit also of others. Which, if it were rightly weighed, religion would not be so geason amongst us as it is: for men think now adays, that if they see others wallow in ignorance, and bring forth the fruits of the same, (most enormous sins) in their conversation, it is not their duty to instruct them, because (forsooth) it is the office of the preacher: nay, they think the minister ought not to do it neither, unless he be in the pulpit: and therefore his documents are unsavoury, unless he himself be hedged in with a piece of wood on each side: but howsoever they would shut out knowledge, by these and such like speeches: we are to learn, that it is the duty, not only of ministers publicly, but also of all men privately, to instruct those that be ignorant, and to bring them from error: & the party informed, is not to cavil at the man that doth it, nor the place where it is done: but in reverence to receive it, as from the Lord, and to lay it up in his heart, for the amendment of his life  
Secondly: in that these shéepehers do (after they have heard the message of God, by the Angel) thus confer of it, how they may be further edified: we learn that they were careful, that they shouldnot forget the things that they had heard: & therefore they are earnest to go to the place▪ which the angels had named, for their further satisfaction. An example of fruitful hearers of the word of God, by whom we may learn a very profitable lesson, which is, that when we come to the hearing of the word of God. (forsomuch as we are unfit, & (in truth) unable to carry all things away that we hear, partly through the corruption of our nature (the remnants whereof we shall always carry about with us) & partly through the subtlety of Satan, whereby he suggesteth other cogitations into our minds, to the end that he may bereave us of the benefit of God's heavenly word & steal our minds from attending to it. After that the sermon is done, we ought at our coming home, to meet together, & say one to another: come, we have all been where 
We must confer of the word of God, after that we have heard it.  we have heard God's word taught, let us confer about it, that we may not only call to remembrance those things that every one of us have carried away, but also that one may have the benefit of the labours of others: & surely it must needs prove a very profitable way: for if one have miss the observation of this or that point, an other hath marked it, so that among them they may bring away the whole, and so be edified one by another. And as all are to be careful herein, soespecialy it is to be practised by masters, & fathers of families, that forsomuch as children & servants be often careless, in attending unto the word of God, the very fear of rebuke or correction, at their faithers or masters hands, will make them learn somewhat. If the benefit of this course were perceived, and the practice of it used (besides the commodity redounding to the parties) it would be the means to stay many horrible offences, that are committed: For what is the cause of such idle talk that men have delight in? Even the lack of better matter wherein they might be occupied. What is the cause the Lords saboths be so ill spent: yea so horribly profaned? Even this, that so soon as they come from Church, (if yet they come there at all) they think their duty to God fully performed, and so go in all haste; to dice, cards, bowling, tippling, and every other wicked pastime (as they call them) wherein want neither cursing, swearing, nor blaspheming, to the great dishonour of God, and procuring of his heavy wrath to be powered upon this land, and the decay of all religion: but mark in this point the height of all iniquity, in these out days, whereas Magistrates should redress these things, and others that take upon them the correction of vice in the Church, do make a show of defending religion: if there be any small number (which is rare) that would gladly (following the example of these shepherds) confer privately of those things that they have heard, and be careful to grow in the knowledge of religion, by and by it shallbe charged to be within the compass of a conventicle: and their good and godly course shallbe checked and blamed by pretence & colour of law: but if twenty meet together in an Alenouse (though they most profanely abuse the creatures of God, lewdly misspend their time, blasphemously dishonour the Lord, and uncharitably revile, even the very profession of jesus Christ: all this is no harm: it is but good neighbourhood, it is no conventicle, they have (or will have) no law to punish it: from hence do spring all the abominable sins that reign in this land: even that religious exercises (by the secret papists and profane atheists 
The wicked ause man's law, to deprave the word of God.  that be in authority and abuse the law and meaning thereof) are discountenanced, & godless and irreligious dealings boalstered, whose reckoning, for their parts, in the day of account, will be most intolerable, which they least think of: but let us pray unto God that he would grant us reformation of these and such things when his good will and pleasure is: and in the mean while to grant us the spirit of wisdom, and discretion, that we may walk warily in these dangerous days. Moreover in the consideration of the parties, what kind of people they were, we may note that which concerneth our instruction. They were (as you see) shepherds, men of no great calling, and most like of small learning: yet behold, both how the Lord doth reveal the birth of his Son, first, unto them, and also how careful they are, to search out every circumstance of the same. There is no doubt, but if they had lived in these our days, they should have been charged with great presumption (that being men of mean understanding) durst meddle with such high matters, whereof the very Rabbins could not agree. But we learn by their example: 1. to admire the wonderful wisdom, and love of God: wisdom that doth thus reveal his Son to these simple ones & not to the great clerks of the jews the 
Why God revealeth (oftener) his word to the simple. 1. Cor. 1. 29.  Scribes and pharisees, his love, that so mercifully maketh himself known unto these, that in their own eyes (no doubt) and also in truth, were by reason less capable of so high mysteries: the use whereof we must acknowledge to be this, which (also) S. Paul teacheth us, that the Lord thereby stoppeth the way for any man to rejoice or boast in himself: but that he may learn to ascribe all glory only unto God: Secondly, we learn, that it is the duty even of the simplest, to seek the knowledge of jesus Christ out of his word, and to exercise himself continually in the same: and not to say, (as commonly is said) I am a Lay man, I have 
No excuse must keep the simplest from the knowledge of God's word.  no learning: let them that are preachers, and have been brought up in Schools meddle with Scriptures: I must attend upon my worldly business: by which, (and such like speeches) they think they have gotten invincible shields, to defend them from knowledge, and shroud them in their ignorance: but they will prove no better than broken reeds, and figge-leaves in the day of judgement: for God hath not placed any man in this earth, to the end, that he (sleeping in ignorance) should fat up himself, with the use of God's blessings here, and seek no further: but that he should above all things, be careful to search out of God's word, how to know his will, that knowing it, he may obey him, and so earnestly set forth the glory of his holy name.  
Again, we see the manner of their proceedings to be this: that they say, let us go then unto Bethlehem, and see this thing that is come to pass, which the Lord hath showed unto us, as if they should have said: as we are careful to be further certified in this matter, so must we both be wary that we go to the place, and also search the things that have been told us, lest we (doing otherwise) reap no benefit by our journey: wherein we may behold (for our example) a pattern of right obedience unto God: they are very forward, and yet notwithstanding tie themselves unto that which they had heard. All men by the very instinct of nature, are desirous to know the truth, 
Where and how the truth is to be sought  but yet in the manner all naturally do err, for they seek it after the course that their own fancies do imagine: but they that will seek the truth truly, & in truth: they that ever shall come to the knowledge of the same, do follow the strict rule of God's word, neither swerving to the right hand, nor declining to the left: and they be most earnest and diligent in the same. Whereby we may make notable trial of ourselves: both whether we be in the way of truth or no, and also how careful we be to find it. Which trial if it were duly applied unto our hearts, the greatest number of us no doubt should find themselves careless and so have just matter with in themselves either to convince themselves, & so be excuseles, or else to find their own wickednsse, & so become more diligent and attentive to the word of the Lord. Lastly this doth notably declare unto us the cause that so few do show forth that care in obeying the Lord as they should, even because they make so small reckoning of God's 
The cause that so few find Christ  word persuading themselves that either the knowledge thereof is not needful at all, or if any whit, yet they go about it as though they had no stomach to it: but silly souls, if they did either know the necessity, or comfort of it, they would not esteem it so base: the necessity: that it should be our continual counsel, for the direction of our affairs: that it should 
Psal. 119. 24. 2 Pet. 1. 19  be as a lantern to our feet & light unto our paths: that we are naturally in darkness, & it must be the candle to direct us, or else we cannot choose but fall into spiritual dangers: the comfort, that among the divers troubles of this miserable world (the waywardness of our own nature, and the manifold temptations of Satan) it is not possible that we should stand or have any hope of consolation but only in the promises of God, which be there set down, whereon the souls of all holy men have ever said, and been stayed: and therefore David who was a king 
Psal. 119. 50. 92.  endued with wisdom, strength, and riches, yet sayeth he plainly that that it was his comfort in his trouble: and, except the law of God had been his delight, he had perished in his afflictions: and therefore let us not flatter ourselves, who are many and infinite ways inferior, and more unable to stand, than he was: but let us continually crave at God's hands, that we may be daily more and more ravished with the love of his word, and may have the right use of it, and then we shall see, that of all things in this world it is the thing that we should most desire.  
So they came in haste]. The second general branch of the effect is this, that when they had one stirred up another, and being earnest in inquiring out the matter, and also knowing by the direction of the Angel, both the place where unto they should go, & also the thing where▪ of they would be certified, do now, in all haste, without any further delay, go to the place to see the thing, wherein we may behold the true work of God's word, that it not only instructeth them to confer and talk of the thing, but also to do it indeed. The majesty of God's word (as we shall see hereafter) getteth an assent' unto it (almost) of all men: insomuch, that all nowadays are contented to profess well, and to make a show: they are willing to cry, Lord, Lord, and carry the countenance of Gospelers, but to bring forth the fruit of it in their conversation, this is the thing that they strain courtesy at: but we are to learn (by the example of these shéepherds,) that if we will be indeed, that which we would 
We must not only profess God's word, but do italso  be accounted to be, then must we be as careful to practise God's commandments in our life, as to speak of them in our months: for religion standeth not in profession only: the service of God standeth not in words alone: he is not straightway a Christian, that carrieth the countenance of one: but he only who is careful both of profession, and also true obedience. For as it is most true, that without professing of the Gospel we can not be the members of Christ's Church here upon earth: so is it as true, that without the fruit of that which we make show of, we cannot persuade ourselves 
Rom. 8. 9 10. Galat. 5. 22.  to be (neither in deed are we) the servants of God. For whom God teacheth by his word, he indoweth with his spirit where the spirit of God is, there be the fruits of the spirit: and the body is dead because of sin, but the spirit is life for righteousness sake. Let every one of us (therefore) lay this unto our own consciences, and labour to make profit of it unto ourselves.  
Again we see in these shepherds, that as they make the motion one to another, that they may go, so they leave not there, and so let it rest, but they go forward also, a notable example for our instruction. When men that have more 
It should be so is not sufficient  civil honesty and moderation of themselves then the common sort have, do meet together often, they have up whole common wealths in their talk: ever saying, this is not well, and that might be amended: & it were well if such a thing were so: but you shall never hear more: They content themselves with (it should be) & never put to their hands to further it: even like to them, that being reproved for swearing, say: indeed I am to blame, and I confess it is a fault: or being exhorted to this or that godly course, answer: indeed it should be so: hearing a minister teach any point of religion, say: he said very well, he is a very good man: I would we could follow him: but never strive to amend: never labour, nor endeavour to do so: but cover all under this cloak, flesh is frail, we are all sinners, and so think that to be excuse sufficient to keep themselves still in the state they be, or else wax worse and worse: Even so deal these men: they move or approve any good motion, and never strive to stir up others, that it may be practised, and these people be commonly such, as either bear offices, or are some way assistants, in corporations, where they be governed by the consultation of man: and therefore you here present may have good use of this doctrine when you have any public matters in hand: especially when you do meet together, for the election of your Magistrates, I am sure you will all say and wish in general terms, that a sufficient man may have this and that office: but surely it falleth out, that every man almost is led by his private affection, in the particular wishing either the preferment and benefit of himself, or his friend, never regarding how able he is to discharge it. And hence it is that (as Solomon saith) we may see a great evil under the sun, as an error that proceedeth from the face of him that ruleth: 
Ecclesiast. 10. 5  folly is set in great excellency, and the rich (in all manner of wisdom) set in the law place. I have seen servants on horses, and Princes walking as servants on the ground: whereupon followeth all disorder, because the governors either can not, or dare not, or will not execute their office aright.  
We may moreover see in these shéepherds a note of great zeal, that their minds being ravished with desire of the thing, they went in haste: striving (as it were) to go one before an other: and they had great reason for it: for being taught that the son of God, the saviour of mankind, their redeemer, was to be seen in Bethlehem: who can blame them, if they ran one over an other for haste? Which teacheth us what we are to do in matters of religion. Forsomuch as in the word of God, we seek the same Christ, yea, far more glorious than he was, when they sought him: we are to contend with all possible endeavour, that we may even go before our teachers, that (as David did) we may excel them, in wisdom, zeal, understanding, and godliness: But do we so? Alas, no, we are marvelous mannerly herein: we give place to every one to go before us, and 
Psal. 119. 98. We strain courtesy, who should first be religious, but who should first gain riches.  we would be so fine (after the fleshly manner) that we look at men, and follow them: and though we see many go forward before us, if any in whom we have any confidence, proceed not, we tarry also: and this is our excuse, lo (say we) is not such a man wise, and learuedder? is not he of great account with the best? trow you if it were the right way to heaven that he would so little regard it? I know him to have more skill than I, and therefore look how he doth so will I do: for he is an honest substantial man. And thus we build upon men, forgetting the rock jesus Christ, upon whom we should settle our ground, and of whom we must learn both knowledge, and example of life: but in our worldly matters (which 
Math 7. 2. 4. 11. 29. 16. 24.  should be means to induce us to the consideration of heavenly things) we do not so, for if we hear of a benefit, or preferment, or any other thing whereby we may gain: we say not, he is a man more worthy to have it then I, he hath more need of it then I: but we strive by all means to prevent our neighbour: then happy is he (think we) that can rise eareliest, and can spur his horse to run the fastest: then is our mannerliness that we use in God's matters clean forgotten: the greedy desire of gain hath so ravished our hearts, that we clean forget, nay that we are careless, whom it is that we go before, father or mother, friend or foe. Whereby we do even condemn ourselves to be mere worldlings, wholly addicted to the muck of this world, not caring what become of all our dearest friends, yea of our own souls after this life, so that we may have present gain. O that we were thus minded towards heavenly things: that we had such a care to get unto us true wisdom, virtue and holiness. O that we were as vigilant to increase in knowledge, faith and righteousness: as we be in dignity, wealth, and worldly pleasure. O that we could consider the excellency of the soul above the body: and thereby compare the ornaments of the one with the other, and the necessity of the one beyond the other: then (doubtless) would our righteousness burst forth as the stars, and our holiness as the sun at midday: then should not we poor preachers of God's word, cry out so much as we do, for religion and reformation, with so small profit: then should not Christ be turned behind ●…s, and our own denises be preferred: then should not the counsel of God give place to the decrees of men, nor folly bear the sway, and wisdom be despised as it is every where, to the great dishonour of our most loving and bountiful God, and grief of the consciences of all that fear his holy name.  
And found) Now followeth the fruit of this travail of the shéepherds, in three points (as you heard in the beginning) first, they found that they sought for: secondly, published it abroad: and thirdly, glorified God for it.  
And found both Marie, and joseph, and the babe laid in the cratch) The first fruit, which is this: that according to their expectation and earnest desire, they using the means, and taking the course that was enjoined unto them, obtain their desire, & find Christ, as it was told them: 
The truth of God's word.  wherein we may behold generally the truth of the word of God that ever cometh to pass according as it is foretold: to teach us to repose unfeigned confidence in it. And particularly we may see that verified in this place, that our Saviour Christ promised, saying: ask, and it ●…halbe given you: seek, and ye shall find: 
Mat. 7. ●…  ●…nocke, and it shallbe opened unto you: ●…r whosoever asketh receiveth, and he ●…hat seeketh findeth, and to him that ●…nocketh it shallbe opened: God is not ●…ke unto worldly men, that are very li●…rall in promises, and sparing in per●…rmāce, but what soever he promiseth, we use those means that he prescri●…eth, for the obtaining of it, he perfor●…eth it, yea and that not niggardly: so at, if at any time thou be'st not parta●…r of those things in particular: which God hath generally promised unto his, ●…ure thyself, that the cause is only in ●…ee, and no part in him: for the most ●…dlesse that ever were, could never ●…ccuse God of this, to be short in ●…e performance of his word. And ●…herefore let us make this use of it, unto ●…ur selves: y● seeing he is so free in word, ●…d so bountiful in deed, let us cast all ●…ur care upon him, let us cleave, with●…t doubting, unto his mercy, and take ●…at course of life that he enjoineth, using all the lawful means that he hath sanctified in his word, & then shall we prove 
Rom. 12. 2.  what is the good will of God, acceptable and perfect: then shall we to the great comfort of our souls, seel that it is no vain thing to serve God: that we have not washed our hands in innocency for nought. But here we are to be very wary, that we tempt not God, and so accuse him of breach of promise. For in truth●… 
Why men do seek, and find not.  there be many that seek and find not: that ask and have not: that beg and obtain not: that would enter in, and cannot. Whereof S. james giveth the reason: 
james 4. 3.  for that (saith he) they ask amiss, that they might consume it upon their own lusts: which we do see most evident in our own experience: for every man wisheth, that he were persuaded of the love of God towards him, that he could serve God, as he commandeth, and might come to the kingdom of heaven, and yet the most part never the nearer. For either they despise and contemn the 
To despise the means in trusting of God, is to tempt him  means that should bring them to the thing that they desire, (as he that doth wish he were religious, condemneth word preached: he that would be holy, refuseth to strive against the lusts of his ●…wne flesh: he that would be rich, refuseth ●…he pains to travail for the same or else ●…edoth it so distrustingly, that he reposeth ●…ot the confidence in God, which he should. The world is full of both these sorts of people: the former are espied foolish, even by natural reason, the latter seem to have greater colour: for (think they) I could be very well contented to be religious, and so enjoy the reward of the same. But what is now in this world? I see yet what is there, I cannot tell, I will not therefore be so foolish, as utterly to renounce these present pleasures so far, as to deny myself wholly: but this I will do, I will take upon me the profession of jesus Christ, and give him some entertainment in my heart, but not wholly: I will not trust him too far, but take him in the one hand, and the world in the other, that if at any time, I be troubled for the one, I may cleave with honesty to the other, and say I never meant any less. Thus do a number in these days (as their deeds do most evidently declare) but what get they by it? Surely, the Lord in his just judgement, doth so bridle them because they would not trust him wholly to be their governor, that they do never feel the sweetness of Religion, in so much that in time of persecution they vanish away, and in the days of trouble they know not which way to turn, because they would gladly retain Christ, and yet feeling no comfort by his word dare not cleave wholly unto him. But let us beware of parting stakes between God and the world: let us not come limping unto the Lord, but with our whole wills, hearts and minds, have affiance in him: that by his mercy we may reap the benefit of jesus Christ's obedience, for our full contentment in this world, and glorification in the world to come.  
And when they had seen it, they published abroad that which was told them of the Child.) Now followeth the second fruit of their travail: to wit, that they seeing the truth of God in his promise, and perceiving that God had some greater work to do in him, they dispersed it abroad, and told it to others, as they could get convenient occasion: so that this being the meaning of the words, let us observe those things that are to be learned out of the same, for our instruction: & first let us consider the time when they published it, even when they did see and perceive plainly, that it was so indeed, as they were told of the Angel, so that there could be no denial of it any way. Which teacheth us this lesson: that religion must first be known before it be uttered: for how can a man reveal a thing unto an other, whereof he is still ignorant 
Knowledge is the first point of god's service  himself? How can a blind man see to direct an other in the way? and therefore the first thing that is required at our hands, in the service of God, is that we seek thoroughly to know his will, to the end that we may have a most certain ground, both how to direct our own ways, and also to make our lights shine to others, which all men do desire to do, or at least to be so accounted: but because they have not that care to be directed by certain knowledge, both their own ways that seem good in their own eyes (yea though they be works in themselves good) are odious in the sight 
Hypocrites neither be loved of God or man  of God, as being fruits that proceed not from faith, and also their profession or outward show, is espied faulty even in the world, and they accounted hypocrites: so that if we enter duly into the consideration of the estate of such persons, we shall see it to be of all others most desperate: for in the sight of God, their doings are abominable, insomuch as they have not learned by the knowledge of his word to do them in faith, and in the judgement of men, they are also rejected: for both the godly (to whom the Lord hath given the spirit of discretion to discern those things that differre) do see their course to be only in outward appearance, and therefore join not with them: and also the wicked who cannot discern otherwise then by the fruits, do see that they make a show of one thing, and practise an other: and therefore do even of all other detest them most, so that they being neither beloved of God, nor man, must needs (of all other) be in the worst case. Therefore they that intent to take a right cause, where with they may both please God, ●… bring comfort unto their own souls, and also stop the mouths of their adversaries, as they be desirous to do those things that may be approved before men, so let them first begin with this that they may learn of the word how they may have warrant from him, and be sure that they do his will, and not to take upon them for any private occasion (either of gain, credit, or pleasing others) to make show of that, which neither they know, nor yet have any feeling of: so shall they in any extremity have the testimony of a good conscience, the comfort whereof overcometh all those evils that the godly are continually (through the malice of Satan) haunted withal.  
Moreover, as we see that these shepherds begun with knowledge, and were first instructed thoroughly in the thing themselves: so we see▪ that as soon as they had sure intelligence of the matter, they published it, and made it known to others: wherein they make known, both their thankful hearts to God, and also their loving affections to their brethren: their thankful hearts, that having received such a benefit from the hand of God, think it their duty to make known unto others, what a bountiful God he is: Their loving affections to their brethren, that are desirous to have them partakers of those notable benefits of God, in the birth of his Son jesus Christ: whereby we may learn a most notable point of our duty, that our thankfulness to God, and love 
Profession of religion standeth in reproving and instruction.  to our brethren must move us, by all lawful means, to make that known unto others which we ourselves do learn out of God's word, the sum whereof standeth in these two points: to reprove our brethren offending, and to instruct them when we see them ignorant. The carnal man that would not be reproved, because he will not amend, nor be instructed, for that he despiseth knowledge, will say, that a minister must do so, but private persons are not to meddle in any such matter: against whom if I should allege no more but only the doings of these shepherds, he were thoroughly answered: but to make it more clear by the Scriptures, for reproving sin, 
Levit 1●…. 17.  which is the first point: The Lord saith thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Whereby we do most evidently see, both that we ought to reprove one another offending, and also that if we do it not we hate him: and for instructing, the second point, David saith, restore to me 
Psal. 51. 12, 13.  (O Lord) the joy of thy salvation, and sta blish me with thy free spirit, then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. So that it appeareth plainly hereby what is the duty of every Christian, which (indeed) causeth them that have a care to keep God's commandements, to take this course where with all the godless are most of all offended, and are ready 
The world cannot away with private rebuking and instruction.  to offer them any violent injury, charging them to do it not of care over God's glory, nor love to them, but either to show themselves buste, in carping with others, or else of an arrogant bravery, for praise to be accounted religious persons, whose accusation though it may fall out to be true in some, (for we have examples of both in the Scriptures: judas was a buste body, carping at the deed of 
john. 12. 5.  Marie, for spending the precious ointment upon Christ, that might have been sold, and given to the poor: and Simon Magus 
Acts. ●…. 18.  was an arrogant person, who desired the gifts of the holy ghost, for vain glory sake, rather than to do good with them: Yet it is no excuse for them: for though a man reprove me of malice, mistrust me of vain glory, yet that is only to him and not to me. I must respect the thing which is for my own benefit, and not the intent of the party which he shall answer for Therefore seeing the world cannot abide this, and yet thou seest it enjoined unto thee from the Lord: be 
With what mind we must reprove others  careful that in thy own conscience thou be not guilty of any sinister mind in doing it, and then let them storm never so much, thou standest upon a sure foundation, and discha●…●…st thy duty, so that his blood shall be upon his own head.  
It is said here of them, that they published abroad the thing which was told them of that child: that is, all that they had heard, & no more showing their faithfulness for our instruction: that as God hath given his word, so would he have it all published & made known, as he hath perfected it himself, so is it his will, that we should neither add to it, nor detract from it, but leave it as we find it: a lesson that is very needful to be learned: For the world doth commit high treason 
The ungodly either detract●… from, or add to the word of God.  against God in this point, on both sides: some do esteem certain points of doctrine, too high mysteries, and therefore would not have them meddled withal, but buried in silence: as namely the doctrine of God's eternal predestination: the very staff & undoubted stay of our hope in jesus Christ: which is most largely handled in many places of the Scriptures at large, and even (as it were) discoursed upon of purpose. Especially 
Rom. 9 11. to 24.  by the holy apostle S. Paul in two several places: the which, whosoever would have unknown, doth accuse God, either 
Ephe. 1. 45.  of lack of discretion, to set y● down in his revealed word that is not to be taught, or of folly to trouble himself in revealing it, and man in seeking to know a peerless thing. Others (not having the right use of God's word) do in some things think it insufficient, and therefore they must add (forsooth) some devise of their own brain, whereby the Scriptures might be made perfect, and these do accuse the Lord of great 
They that do not know the use of God's word think it unperfect  carelessness over his Church, that would give them such an unperfect law, whereby all and every cause and person in his Church cannot be directed: and therefore letting them both go, let us embrace all God's word, and nothing else: let us publish that all, and nothing but it, by the example of these shepherds.  
We may yet further behold in them the victory of the spirit against the flesh, there were diverse reasons to induce them not to believe it: as the baseness of his 
The battle of the flesh and the spirit●… in the entrance to religion.  birth, the simplicity of his mother, and contemptibleness of his kindred (for the stock of David in those days was most hated by the heathen kings, and govenours): There were also reasons to move them (though they did believe it, yet not to publish it, as, that Herod would be his enemy, because he should be king of the jews, and so they clapped in prison for spreading it abroad: that the Pharisees and Scribes would be grieved with it, because they looked for a Messiah coming in worldly pomp: & so would excommunicate these poor shepherds, if they confessed this child to be Christ: so that they might fear both the governors of the church, and also of the common wealth to be against them: which must needs bring unto them great trouble: and as for Christ, he was but a child, and his kindred being poor, and therefore his party weak, they could have no rescue at his hands from their violence: but none of these considerations troubled them so, as to fear them from publishing it: why? because they were fully persuaded, that the salvation 
The spirit ever getteth victory in the faithful at length.  both of their souls and bodies, rested only in that child, and therefore it was their duty to use all means, that the glory of God might be advanced for it, by whose example we may learn a most necessary lesson. Many thereby, that take upon them the profession of Christ, who, notwithstanding by the consideration either of his base estate, or for fear of worldly loss or tribulation for his sake, or by one temptation or other, are driven back from that sincere course that once they did practise: whose doings are clean contrary to the doings of these shepherds: this than is the lesson for us, where the fear of God taketh root, & religion is once truly sealed in the heart, by God's holy spirit: the seal of the glory of God doth so possess that man▪ that all worldly considerations cease, that agree not with it: all allurements are loathsome, that draw him from it: and all afflictions are sweet, that come to him with it: this is a most necessary meditation in these our days, wherein men are so generally carried away with the pleasures, delights, and riches of this present world, that there seemeth to be even such a revolt, as was in the time of our saviour Christ, 
john. 6. 66.  when many of his disciples went backward, insomuch that Christ may say to a very small number, that serve him truly, now will you go too? whose stay and comfort is that heavenly answer of Peter, to whom should we go? Seing Christ hath the words of eternal life, whom we believe and know to come from God, and to have all the treasures of knowledge and wisdom hidden 
Col. 2. 3.  in him. The Lord open our eyes that we may see his ways, & truly walk in the same.  
Let us pray.   

THE SECOND SERMON OF OBEDIENCE TO THE Gospel.  Luke. 2. verse. 18. And all that heard it, wondered at the things that were told them of the shepherds. 
NOW followeth the second sort of people where in this thing was effectual (for the third thing that is to be considered in the shepherds because the holy ghost hath set it last in the text, I will also refer it unto the latter end) for it is said when they heard of the sheep herds both the thing that was come to pass and also the mean parties by whom: they wondered, for every point of religion is strange to natural men, wherein we may see the wonderful force of god's word which carrieth with it such a majesty, that it being sincerely delivered, shaketh the hearts even of all estates of men. Which we may also learn of the Lord himself, by the mouth of the holy Prophet saying. Surely as the rain cometh down and the snow from heaven, & returneth not thither, but watereth 
Esay. 55. 10.  the earth and makes it to bring forth and to bud, that it may give seed to the sour and bread unto him that eateth: so shall my word be that goeth out of my mouth: it shall not return unto me void, but it shall accomplish that which I will and it shall prosper in the thing whereto I send it. Now to what end and for what purpose the word of God is sent that we may know how it worketh S. Paul doth notably set down. God saith he maketh 
2 Cor. 14. 15. 16  manifest the Savour of his knowledge by us, in every place. For we are unto God the sweet savour of Christ in the●… that are saved, and in them which perish▪ to the one we are the savour of death unto death: and to the other the savour of life unto life. So that we may see here 
God's word worketh in all that hear it preached.  that the word of God is ever more effectual but not to all in any manner: for some it hardeneth through their own perverseness, others it mollifieth and maketh them more obedient unto God and surely this is a doctrine wherewithal we have great need to examine ourselves. We have heard the word along time and it is plain that it all ways worketh one way or other: so that every 
How a man shall know when there the gospel do him any good or no.  one of us may thus reason with ourselves: Hath the Gospel been profitable unto me? then have I increased in knowledge, grown stronger in faith, and holier in life, by the hearing of the same, if I can find these fruits of the word in me, truly, then have I (to the comfort of my own soul) a testimony within me, that God's word is unto me, the savour of life unto life: but contrariwise, 
The marks of fruitless hearers.  am I as ignorant as I was? as faithless as I was▪ and sinful as I was? Surely I am in a woeful taking, for (though I feel it not) my heart is hardened every day, and I (the longer I live) am still further from GOD. This is a fearful thing (if it were rightly weighed) not only to them that be professed foes to the word that they hear (whom all men account to be in desperate estate) but also, to them that otherwise are taken and do take themselves for civil honest men, that for order's sake will present themselves 
Hearers for fashions sake.  in the place where the word of God is preached, and think thereby that the Preacher is beholden unto them, that they will vouchsafe to give countenance to him with their presence: but never care nor regard what is spoken, neither reap any benefit by it: such may assure themselves (for most sure it is) that they do departed worse than they came, because the word that they have heard must needs have his work, and returneth not to God in vain.  
These people that thus wondered at 
Hearers that are moved for the time present only.  the thing, are yet further to be considered, to wit, that for all their wondering, we read not, that ever they set the one foot before the other, to go to the place where Christ was, that they might see him: which argueth, that they did not marvel in respect of the benefit that redounded to mankind by Christ, but only. because of the strangeness of the thing, and that for the time present. The world now adays is full of people that be right of the same disposition, for let them come to the Church where they hear God's word preached, you shall see them presently so attentive as though they would catch the doctrine before it be uttered: seeming so to depend upon the mouth of the minister, that they thirst for the doctrine before it come, and also departing from thence, you shall hear them with one consent & general applause admire the knowledge, zeal, boldness & gifts of the man: commending it highly to be as good a sermon as ever they heard: but ask them what it was, they cannot tell, it is but as the flash of a lightning unto them, quickly vanished from their understanding: yea look into their lives how they profit by that doctrine for their amendment: they be even as they were before▪ never benefited by it, whereby they do notably 
Willing hearing without fruit, argueth a guilty conscience.  condemn themselves: For, in hearkening to it so diligently, they consent that it should be heard: in commending it so highly, they confess it should be obeyed, and yet in that they neither are instructed nor reform by it, they show themselves to walk contrary to that which their consciences do approve: and so they need no other judge but their own hearts, nor witness against them, but their own consciences, therefore, (if we desire not to be of this number) let us grow in knowledge and reformation by the word, and then do we hear and profess the Gospel aright, let us not say, he said well, and never care to remember his sayings: let us not say, we should do thus, or (as the manner is) he touched such and such persons notably to day: but let us apply it unto ourselves, and reap fruit from it for our own amendment, which all must do that will be right hearers of God's word.  
But Marie kept all those things and pondered them in her heart] This is the third part, wherein the birth of Christ revealed by the Angel is effectual, she was the mother of the child, and did know that he was wonderfully conceived, and therefore was persuaded, that God had a marvelous work to do by him: And seeing first the Angel coming to her, and then the shéepeheards, was further induced to muse of the matter, and therefore she did as is here expressed: First, she kept them, secondly, she pondered them in her heart.  
Kept all those things) The first: the original word is, that she kept them all together as it were in one bundle, both the Angel's speech and the shéepeheards coming to her, and every other circumstance in the manner of her son's incarnation and birth, wherein she showeth herself obedient every way unto the word of God, so often as she heard it: for the Angel Gabriel had told her this matter before hand, and now she hearing the same from the shéepeherds, layeth it then also up in her heart. If she had been of the mind that many be in these our days, 
The sayings of the wicked when they hear one doctrine twice.  and yet take themselves to be good Christians, she would have said unto the shéepeheards: Why do I hear this from you? I have been told it before by an Angel from heaven. Why then should I give ear unto it again especially being spoken by you, that be but inferior persons, of no reputation? So say many among us, if they hear one doctrine twice, they think it not worthy the hearing again, because they think they learned enough at the first: but if it be the second time by a meaner Minister than at the first, they abhor it so much the more, saying: I heard this handled by a learneder man than he is, by Master Doctor, by Master Archdeacon, etc. I am sure he can say no more in it (nor so much) as he did, therefore I will be gone. But Marie was not of this mind: for she considered, that the shéepeheards could not come to the knowledge of the thing, without the will of God: and that the Lord who guideth all things, had directed them to come thither, and therefore it was meet forher to hearken diligently, and mark every word very attentively. Which use also we must make of the like: for if a sparrow fall not 
Matth. 12. 29.  upon the ground without our father's 
What the godly think when they hear that which they did hear before.  will: then can not we, neither shall we hear any part of his heavenly word▪ without his appointment. Therefore I must make this use (rather) of it, reasoning with myself thus: I think that I know this point that is now in handling well enough: but yet I am deceived, for God would not then have it spoken to me again, therefore I am now to hear it as diligently and mark it as carefully, as though I had never known ●…rst what it meant: and on the other side, the party, who hath heretofore refused to obey such or such a doctrine, and heareth it sounding in his ears again, may reason thus with himself, why doth God offer it unto me, knowing, that heretofore I have despised it? Surely because he hath a love unto me, and would have me repent, and 
What the wicked should think when they hear that doctrine which they have despised before.  not be condemned: Behold the great love and mercy of God unto me vile, and wretched sinner: therefore now will I go unto him, and say, Father I have sinned against heaven and in thy sight, and am not worthy to be called thy servant: I have done wickedly, in contemning so often thy holy word, in casting it behind me despitefully: and now Lord, for thy mercy's sake be favourable unto me, and receive me unto thy mercy. Happy is that man that can make this use of God's word: but if they do not, they may take it thus (for it is undoubtedly so) that the oftener they be invited to amend, and convert not, the more horrible shall their condemnation be.  
And pondered them in her heart) The second thing that Marie did, they being kept in the chest of her heart, it is said moreover, that she pondered them, that is, called them often to her remembrance, and was always musing of them. Wherein we may behold an example of most Christian modesty, that having so great matters revealed unto her, she maketh no brag of it, as 
We may not boast of know ledge or any other virtue.  though she were to be honoured of all men and admired for it, but is rather careful to make use of it unto herself. By whose example is corrected that proud spirit of worldlings, who, albeit they neither know one point of religion aright, nor yet can tell how to begin the practice of a godly life: yet notwithstanding 
They brag most that know least.  they will oppose themselves, both in knowledge against the learnedest, and in godliness against the most holy, whose help (in deed) Satan useth to out face the true servants of the Lord with their brags: and to the uttermost of their power, to bring them into hatred and contempt. But Marie was not of that mind, she was inspired with that spirit which teacheth true humility, which instructeth the godly to be lowly in their own conceit, and 
The godlier that a man is, the humbler he will be.  humble in their own imaginations, because it doth bring them to the sight of their manifold sins, and the desert of the same: whereby they are brought low and taught to depend upon the mere mercy of God, to boast in nothing, but their own infirmities: to desire to know nothing but jesus Christ, and 
2. Cor. 11. 30.  him crucified.  
Again we are to observe, that she therefore pondered them in her heart, because she did not yet behold what would be the event of these things: and yet she would not neglect them. By whose example we may learn a profi-table lesson, to teach us how to use the doctrine that we learn from the Lords messengers. It may be, that at that 
The right use of knowledge.  present time when we hear it, we cannot tell how to have the present use of it, as they that be certainly persuaded of God's favour to them, have not present or so great need of the comforts against distrustfulness, they that be sufficiently humbled, need not greatly the severe reprehensions of the Law: yet notwithstanding, when they hear the doctrine, they are not straightway to think they need not hearken unto it, but rather they ponder it in their heart, and lay it up there as in a store house. We may learn this lesson by the example of a good householder, 
We must bestoore us in knowledge.  who finding any implement in his house, which he presently knoweth not how to bestow, will say, I will keep it seven years, and once in that time I shall have use of it: even so it fareth with Christians, they are to provide for war in the time of peace: to arm themselves as well where Satan striketh not, as where he doth strike, and to be furnished with the complete armour of God, to be instructed with doctrine every way, that wheresoever, or whensoever he shall assail us, his blows may be warded, and kept back with the sword of the spirit which is the word of God, for we are not worthy to be so much of God's counsel, as to know with what trial he will search us next, & therefore we are to be every way provided, persecution, sickness, poverty, and all other Crosses that we are subject unto, come very suddenly, when it will be too late, than to seek armour of proof for our comfort, if we lack it then, we had as good lack it still, and therefore let us 
Math 25. 10.  provide for it aforehand, that we never be found as the foolish Virgins without oil in our lamps.  
And the shepherds returned glorifying and praising God, for all that they had heard and seen, as it was spoken unto them) This is the third and last effect that is set down unto us to be wrought in the shéepeheards, by the knowledge of the birth of Christ: which containeth in it three things: first, their returning: second, their glorifying, and praising of God: third, the cause wherefore, for all that they had heard and seen as it was showed unto them.  
The shepherds returned) The first thing (as you see) is, that when they had seen, and were fully instructed in the birth of jesus Christ they returned back again from Bethlem unto the place of their former abode, to exercise the duties of their ordinary vocation: wherein we may behold in what place they set the works of their calling, even in the last place of all: for we see, that they first went in haste to the place where Christ was to be seen, then published it abroad tooth world, and lastly, when they had done, they returned: we are to learn then (if we mean to profit by their 
The world ought to give place to religion.  example) to prefer the knowledge of jesus Christ, and the spreading abroad of his will, whereby he may be glorified before our own matters of this 
Prou. 16. 4.  world. For the first end of our creation is God's glory, and the second, our own salvation, whereunto in their several places the businesses of this world must attend and give place, that is, that no things that be in, or upon this earth, should be any hinderances unto us for the setting forth of God's glory, and the seeking of our own salvation▪ a lesson that is sooner taught than it is learned, and sooner spoken than practised: for how few are there to be found in this▪ world that do keep their worldly desires so far under, that they be wholly eaten up with the glory of the Lord? And how many are there every where that do place this world in equal degree with religion, yea and suffer it (being of itself an underling, the things whereof God hath put under man's feet) to be so saucy as to be checkmate with religion, yea and to check (often times) and to control the very motions of the spirit of God? But of all other, how easy a thing is it to find every where those persons that do entertain this present world as a Queen, giving unto him the whole rule and government of their hearts and minds, and turning religion clean out at the doors, do bid her farewell, and set her to begging. Whereupon, she having so long offered herself unto this land, and finding so base entertainment, she is at this present almost banished out of it, so that a man may seek whole houses, and not find her, towns and countries, and yet her face is found scarce to appear. But howsoever the world despiseth her (being that wisdom of God spoken of by Solomon, that crieth in the streets) we are to prefer her before gold and silver, before delights and pleasures, we are to 
Prou. 1. 20.  make it the final end of all our devices, and counsels, to procure him unto us, who only teacheth the service of God, and openeth the way to eternal life. And not to do, as is the manner of many, who, when they be exhorted to make religion their chiefest care, and not to wed themselves thus to the world, will answer (their own consciences telling them that it should be so) indeed I confess 
The excuses of worldlings why they be not religious.  I am too blame to be so negligent, but to say the truth, I could not as yet do as I would, for I have had so many matters in hand as I could possibly turn myself unto, which are indifferent well overgone now: so that if I had once done with one or two businesses more, or, if I had such and such a commodity that I am about, than you shall see me be at an other stay. Thus do these persons think that they do answer wislly, & yet even in such speeches they declare, that when they have served the world, then will they serve God: (for they shall never want such excuses so long as they live) when they have nothing else to do, they will be religious: in effect, when sin for saketh them●…, then will they forsake it: But God looketh for the first fruits for the prime of all our labours, he will be served before and above all other things: and therefore let us not think to deal with him so: let us not deceive (or flatter ourselves) thus: but let us follow the example of David, dedicate all 
Psalm. 10 3. 1  that is within us, to the praise of his holy name, and that from our youth upward, so shall we be sure of the blessing of God in this life, and in the world to come.  
Let us yet observe further the doings of these shéepeherds, who (though they were very zealous and forward) yet you see, that in his due place they had also a dutiful care of their calling, not being so far carried away from their sheep, that they utterly forgot them: but it is reported of them here, (and allowed by the spirit of God) that they returned, to wit, to their charge again: by whose example we do learn this lesson, that religion (even in the perfection thereof) doth not abolish the ordinary calling of this world, nor exempt any man from taking some lawful way or other for the maintenance of himself and his family. For God having placed man in this world, and adorned it with the wonderful riches of his creatures, and made them all for the use of man, permitteth unto him (receiving them as from him with thankfulness, and using them for his necessity, and comfort) the free use and benefit of this world, and all the things contained in the same: yea rather religion is so far from hindering or exempting a man from his calling, that it is the only direction for man, both to choose unto himself such a calling as is lawful: and also (having admitted himself thereunto) to employ himself in the same aright, and to use it lawfully: the scripture is plentiful for▪ the proof of this point. Let us consider of certain places for the warrant of this doctrine. But we beseech you (brethren) that ye increase 
1 Thes. 4. 10. 11  more and more, and that ye study to be quiet, and to meddle with your own business, and to work with your own hands as we commanded you, and in 
2. Thes. 3. 10. 11 12, etc.  an other place: This we warned you of, that if there were any that would not work, that he should not eat, for we hear that there are some which walk among you inordinately, and work not at all, but are busy bodies: therefore them that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat 
Luke 3. 10, etc.  their own bread. john the Baptist teaching the people the right fruits of 
1. Cor. 7. 31.  repentance, counseled no man to leave his calling, but rather taught him the right use of the same. Saint Paul likewise telleth us, that we may use this world, yet it must be as though we used it not, that is, not to fix our mind upon it, but esteem of it as a necessary thing in this present pilgrimage, so▪ that the doctrine 
Four sorts of people that abuse this world. The first sort of people.  being most evident, it teacheth us to condemn the doings of four several sorts of people: first of them that under the pretence & show of religion, will live an idle life, being careless both for themselves & their families, alleging this: God will provide, & in the mean while they despise the means whereby he provideth, living a careless & idle life, yea are burdenous (often) to their brethren, and think, that because they profess religion, others ought to support them, but they are to know, y● (if they be not within the number of lame & impotent persons, who can not provide for themselves) The Apostle enjoineth to them, to eat their own bread with quietness. And if they do provide for themselves, & are able (through their small charge) to do it in small time, & so loiter over the rest, they are yet further 
Ephes. 4. 28.  o learn, that they must also labour that they may give to him that needs, to have such a care over their poor brethren, that all the help that they can possibly afford, is to be employed to the benefit of the saints that are on the earth, & this is not only to be looked to generally in them that 
Psal. 16. 1.  have the government of themselves in these things, but also to be diligently considered of by servants that profess religion: for it is a common complaint (the truth whereof I refer unto every man's conscience) that if once they become religions, they wax more careless in their masters business, which if they do, it is a grievous sin in them, for religion teacheth them no such matter, neither giveth them any such leave, but rather clean contrary, for Saint Paul enjoineth unto servants, that they 
Coll. 3. 22.  should be obedient unto them that are their Masters according to the flesh in all things, not with eye service as men pleasers, but in singleness of heart fearing God: and bringeth a reason (in an other place) to persuade them thereunto: to wit, that whatsoever good thing 
Ephes. 68  any man doth, that same shall he receive of the Lord, whether he be bond or free, and saith further in an other place, that else they make the name of God and his 
1. Tim. 6. 1.  doctrine evil spoken of, and therefore, if any shall by colour of religion, wax careless in his masters affairs, let both himself and others know, that he is not religious indeed, but abuseth the name of religion, to cover his own sins. For this is most true, that religion is the only thing that maketh servants have a conscience to look to their masters gains, and therefore they 
Gen. 18. 19  that would have profitable servants let them not only be careful to retain such as they know to fear God, but also 
Psal. 101. 6.  that they instruct them daily in the fear of the Lord, teaching them to do every thing by knowledge out of the word and conscience of obedience unto God. The second sort of people that by this doctrine 
The second sort of people.  are justly reproved, be the Anabaptiste, and their Cousingermanes the family of Love, (of Lust I may term them better) who (mistaking that place of Scripture in the Acts of the Apostles where 
Acts 2. 44.  it is said, that they that were converted unto Christ, had all things common) do hold, that no man hath any property in any thing that he possesseth, but that every brother hath as lawful interest in it, and may use it when he will, as the party himself, and though the words of the text at the first blush seem to import so much: yet being duly considered they contain no such matter, for the verse following doth show the meaning of the former where it is said, that they sold their possessions, and parted to every one as they had need, that is, they had such a zeal and love unto the brethren, that they did relieve and help them. But if it should be so taken, it were manifest contrary to other places of the Scriptures (which were great blasphemy to think that any part of God's word should be contrary to an other) for truth is one, and always like itself▪, and nothing cometh from God, but it is all truth, and nothing but truth. Now in the Scriptures we read, that God hath set down laws to govern men buying and selling, that every one should deal justly therein, and that none should defraud an other by false weights, or measure, or counterfeit wares, which were a peerless doctrine, if men had no property in things, for then why should they sell? Or what needed the other to buy? Besides that, the Scripture is plentiful in this, to exhort rich men unto liberality and pity in relieving their needy brethren, and never enjoineth unto any, to account nothing his own. Again we read of many godly men that were rich, and had great possession, as Abraham, job, Solomon, Zacheus, joseph of Aremathia, yea, and after the time of those converted by pity as Cornelius, Simon the Tanner, and 
Rom. 6. 23.  Gaius, who is said to be the host of the whole Church. Lastly, (which is the most invincible place of all) God hath commanded that we should not steal, which commandment is never broken, if no man possesseth of his own, or if one man's goods were common to an other man, therefore let us embrace this as an undoubted truth, that God hath given unto every man a property in that which he lawfully possesseth: only let him know this, that he is to have care that he be liberal to his power, unto those that need, or else he is no feeling member of jesus Christ. 
The third sort of people.   
The third sort is that rout of Friars and Monks, who pretending the more opportunity to serve God, abandoned themselves from all callings both of the Church and common wealth to the end that they might live an idle and loitering life, who through their hypocrisy rob the people to enrich themselves, and their celles, and being careless of every good exercise, whereas by the Apostles rule (afore alleged) they should not have eaten yet notwithstanding they were (for the most) so stallfed, and were so fat Abbey lubbers, (that though they had been willing) they were unfit, and not able to perform any good thing: these be they that would devour (not only widows houses, but even whole Lordships, yea, and the fat of whole countries, under the pretence of devotion, and long superstitious prayers, and yet notwithstanding the veriest Caterpillars that ever were, whereby we may behold (discerning the tree by the fruit) what greedy vermin Popery doth hatch and bring forth, to the great impoverishing of whole commonwealths, and kingdoms. We are not (God's name be praised for it) much troubled with such people in these our days, yet we are marvelously pestered with a kind of men that be much like them in qualities, and those be they that when they could not thrive in their trades, or could not live idly in them (being good for nothing, though they can neither teach others, nor yet have learned what religion is themselves) have (and do daily) thrust themselves into the ministery, being of qualities much like unto jeroboams Priests, where upon ariseth this enormity, of all other, most to be lamented, that poor people (notwithstanding this long liberty of the Gospel) remain still as ignorant as they were in the time of Popery, and are now more profane in life, and godless in conversation than ever they were, because they see these people that should lead them, who have only changed their coats, live so wickedly, that they neither care for religion nor yet civil honesty, who in truth (I speak that I know by experience) are the greatest foes that the true Ministers of God's word have, perverting privately that which they teach publicly: the Lord put it in the hearts of governors to see it redressed.  
The fourth, and the last sort of people, 
The fourth sort of people.  is, the greedy covetous worldlings, who (respecting only their own gain) have no regard what course they take, be it lawful or unlawful, so that they may have great advantage by it, which people generally be such, as seek either to feed the veins and itching desires of fantastical heads with gay gorgeous and new devices, whose gain (through the folly and fickle headed alteration of us Englishmen) is great: but if they had truly learned this doctrine, that religion enjoineth unto every man a lawful calling, and such a one, whereby he may be a profitable member among men, 
Acts 19 19  they would with those godly Ephesians, not only leave those curious Arts, but even burn the books whereby such folly is learned. Contrariwise, where religion is taught, and the fruit not showed, such persons prove the sorest enemies, and most professed foes unto religion. For, what a stir did Demetrius 
Acts 19 24.  make in Ephesus at the preaching of Paul? and all to defend his own trade of ungodly gain, by making still temples or shrines for Diana, much like unto the boxes wherein the Papists are wont to put their little God almighty (as they term him) so that it behooneth every one that is careful to please God, and benefit by religion, to labour to be certified out of the word of God, of the lawefulnesse of his calling, to the end, that he may embrace the Gospel with a good conscience. But particularly those be especially by this doctrine severely to be reprehended, that either respecting the greatest gain, or idlest life, do convert all that they have into money, and put it out unto Usury, of all other sins the very Canker of the common wealth at this day, and a thing so generally used, even of them that would be counted religious, as if it were as lawful, as to reap the fruits of the earth: against which offence I mean not to make any 
See Doctor Wilson upon Usury, Bishop jewel upon the 1. Thess. etc.  great invective at this present, because the common place is long, and handled most learnedly of others, only thus much will I say of it, that it is flatly forbidden by all law, both Statute law, Civil law, and Canon law, and as for the law of God (whose only authority I fight withal against it) it is as plain to be proved, that it is a horrible sin to take any gain, in any commodity for the love of money, as that jesus Christ our saviour died upon the Cross for the guilt of our sins, and therefore let no man flatter himself with this or that qualification, as why may I not? etc. For no excuse may serve against Gods own word, no exceptions may be made 
Ezech. 18. 13. Psal. 15 5.  against it, for God saith flatly, Thou mayst not give out thy money upon usury, nor take any interest: for if thou dost, there is no place for thee in the Tabernacle of God, neither shalt thou rest upon his holy hill, and therefore never excuse the matter for lucre's sake. Damn not thine own soul for money: sell not thy birthright for a mess of pottage: for well mayst thou by pretences shift out the matter from the punishment of man, but all is no better than fig-leaves to cover thy nakedness when God shall call thee to account.  
Again, though these Shéepeheards showed themselves marvelous forward, yet you see, that after they had found that they did desire, they had their flocks to return to again, wherein we may behold the great love of God unto them, that in those dangerous times their flocks were preserved unto them, whereby we may learn this general lesson, that religion rightly used is no enemy to 
Religion no enemy to lawful gain.  lawful gain: neither of itself doth it bring unto man any hindrance: a doctrine that will hardly sink into the heads of a number, for they persuade themselves, that nothing is more enemy to worldly gain than religion, whom I do briefly answer thus, that if they mean every kind of gain which way soever it be come by, without regard whether it be had by right or wrong, they say truly, that religion is the only foe (next under God) that it hath: and as for such, it is but lost labour to tell them of any religion, for the fear of God is not before their eyes: but if they mean that gain which may lawfully be gotten with the warrant of God's word, no point of religion can be against it, for the Lord (as you have heard) enjoineth such a course to gain unto every one of his children: whereby it is proved lawful, and for the fruit of their labour the Lord hath promised that he shall reap it. First seek the kingdom of God and his 
Matth. 6. 33.  righteousness, and all these things shallbe ministered unto you. Where you see, that God hath promised his blessing even in this life to them that be truly religious. But you will say to me, how is that true? For we see in experience the godly man cometh unto many extremities. I answer, that religion was never the cause of any of them: for you must understand, that God never punisheth, but either to correct, to try, or else to give example: one whereof is the cause of every affliction, and therefore let no man say, if I had not been a gospeler, this had not befallen unto me, or religion is the cause of this misery. For if he will truly enter into the consideration of the thing by the word of God, he shall find, that God never afflicteth any man because he is religious, contrariwise, we read and see daily by our own experience, that God severely plagueth the lack or contempt of religion even in worldly matters, for you shall see some that are so vigilant and careful about their earthly commodities, that they can not afford themselves any time to refresh their weary bodies with sleep and food, nor the Lord any part of his Sabbaths to be duly honoured in, that a man would think they can not choose but prove marvelous rich, and yet notwithstanding they are never the nearer: & why? surely, because they not having that care of god's service that they should, nor that regard to depend upon his blessing that God requireth, but think to bring great matters to pass by their own industry, and (as it were) in despite of the Lord: he of his just judgement layeth such a curse upon their labours, that they profit nothing at all: whereby such persons may have just occasion to learn, that man liveth not 
Matth. 4. 4.  by bread only: For the Lord can break the staff of bread, that is, the strength 
levit. 26. 26.  thereof, that it shall not nourish: and can frustrate the hope of the labourer, that he shall not reap the fruit of his own works. And therefore we are first to seek his glory, and then in all our travails to acknowledge them to be unfit to yield us any comfort without his gracious blessing be upon the same.  
Glorifying and praising God] The second point of this last branch, is, that they did in and after their return glorify and praise the Lord. Wherein they showed themselves not to be forgetful or unthankful of God's mercy toward them, by whose example we may learn what duty we own unto the Lord our God in respect of his manifold blessings, that we must glorify his holy name continually for them: which lesson we had very much need to observe and follow: for it is the course of the world now adays to be thankful unto God, as they are to men, with a word and away, never remembering him any more: But we are to know, that God will not be so served: he requireth continual and hearty thanks at our hands: which, if we would rightly consider, we should not generally be so secure as we be. For time (which should teach us experience of the love of God towards us▪ and so make us more zealous) doth clean wear out of our minds the remembrance of former benefits received, so that you shall see them that by special favour that they have found at God's hands, are (for a season) exceeding hot and forward in religion: But it is with them according to the common Proverb, soon hot, soon cold, for they become afterward so faint and cold in their course begun, that it may be truly said of them, as it was of the Church Ephesus, that have fallen from their first love. I would to God, that I had not just cause to make this complaint in this place, for surely (to speak generally) I have seen more zeal, more love and care unto religion than now I can behold: the world doth so carry men away, and they be so crammed with the word, that now they be ready to surfeit of it: they be cloyed with it, & seem to loathe it, as the Israelites did that heavenvly Manna: but assure 
revel. 3. 4.  yourselves, that if the plenty thereof do make you esteem it less precious, God will send you that dearth & famine that he threateneth by the Prophet, that ye shall seek it from sea to sea, and not find it.  
Moreover, in that these are said to have this wrought in them by the understanding of the thing, that they glorified 
Amos 8. 11.  and praised God, we learn, that where religion is truly embraced▪ where the word of God taketh root & true hold, it will bring forth the fruit convenient & agreeable to the same: for of itself it is a most lively seed, & is mighty in operation: so when it meeteth with a heart that is pliant thereunto, it is very forcible, and therefore let no man flatter & deceive himself by persuading his own heart, that he is truly religious, when in the mean while he is cold and careless in the fruits of it: for God's spirit accompanieth religion, which is a spirit of heat and zeal making man's heart (as it were) to melt at those things that are for the glory of God, & increase of true religion in the hearts of God's people, which ought to be far more glittering in us, than it was in the shéepeheards, for we have greater cause: the whole passion, death, & glorification of Christ is manifested unto us, so that we lack nothing to perfect our knowledge (if we will receive it) & therefore there must be no linger in us, to show forth all the praises of god in most perfection, which we do little regard.  
For all that they had heard and seen, as it was spoken unto them) The third and last point of all, which is the cause that moved them to rejoice and praise the Lord even the things that they had heard and seen, by whom we must learn the last (but not the least duty) that we own unto God, even continually to recount, ponder, and consider the manifold blessings that the Lord doth multiply upon us daily by the just consideration whereof we cannot choose, but burst out into admiration of his wonderful love and mercy towards us miserable and wretched sinners, and so to devise with ourselves how we may show ourselves effectually thankful: so did the Prophet David. What shall I 
Psalms, 12. 12.  render unto the Lord (saith he) for all his benefits towards me? I will receive the cup of salvation, and call upon the name of the Lord, I will pay my vows unto the Lord, even now, in the presence of all his Saints. Whose good and godly example if we will reap benefit by, we must do as he did, worship him truly according to his word, and perform that duty in obedience to his commandments, that he requireth at our hands As for the manner of his praise we may also learn it by these shéepeheards, that they did it as it was told them, that is, according as God had commanded: so must we do, praise his holy name, (as he requireth at our hands) and do it as himself hath commanded in his word, and so shall it be acceptable in his sight: Let us therefore (to conclude) seeing we be hedged in on every side with the great blessings of God, seeing that by him we live and move, and have our being, seeing he showeth himself most kind and liberal, both in things that concern the soul and the body: let us (I say) study and endeavour by all possible means, that so long as we abide in this transitory world, we may show forth the glory of his name according to his will: then shall we be sure of his favour unto us in this life, and of eternal joys in the world to come, by the merits and bloodsheding of jesus Christ our saviour: to whom with the father and the holy ghost, be all glory and honour, now and for ever.  
Amen.    

Let us pray,  
O Eternal God in jesus Christ our most loving and merciful Father, we render unto thy Majesty most humble and hearty thanks for all thy blessings and manifold benefits bestowed upon us, namely, for those inestimable graces of our election, creation, vocation, justification, sanctification, and redemption: & for this great treasure of thy holy word, wherein we acknowledge thy great love towards us vile wretches and miserable sinners. And for as much (O Lord) as thou hast taught us at this present, how forcible and effectual thy word was unto the Shepherds, working in them such an ardent and burning love to see thy son jesus Christ, when he was manifested in the flesh, such forwardness and haste to satisfy that godly desire which thy holy spirit had wrought in them, & finding that which they sought for, were careful to publish it abroad, that others might be partakers of that comfort, and after returned unto their vocation again, glorifying thy holy name, with all obedience unto thy blessed word. And moreover, because we have learned from thee, that the multitude that heard of it, yet showed not any zeal or care to see the truth of it themselves, but suffered the cogitation thereof to vanish out of their minds, without any profit unto themselves: but contrariwise, thy servant Marie kept every thing in remembrance, being careful by continual pondering thereof in her heart, to make use of it for her comfort and further instruction. We confess (good father) that the example of these parties doth teach us both the duty that we owe unto thee, the obedience that thy word requireth at our hands, and the zeal which we should express in our lives, to set forth thy glory, and also how to shun that careless course which the greatest number doth follow: but (O Lord) we acknowledge against ourselves, that we are not able to think a good thought, much less to yield that obedience to thy word that thou requirest, nor to make any fruit of it unto the comfort of our souls, unless thou of thy mercy work it in us: we therefore most humbly beseech thee merciful father, to grant us thy grace, that every one of us may be so truly persuaded of the truth of this doctrine, now delivered unto us, that thy holy spirit may imprint it in our hearts, and we may feel the comfort of it in our souls and consciences, and labour diligently to bring forth the fruit of it in our lives and conversations: most gracious Father, we pray thee subdue our affections and rule our desire by the government of thy grace and holy spirit that the enticements of sin do not pull us away from that service that we owe unto thee, that we never faint or wax weary in the course of godliness, that our zeal be never quenched by any allurements of Satan, but that we may daily grow and increase in all the Virtues of Christianity to the glory of thy blessed name and consolations of our own conscienences, through jesus Christ our Lord: to whom with thee and the holy Ghost, be all praise▪ now and ever,  
Amen.  
FINIS.