so many as were made partakers of the knowledge thereof Which parties remayne now together with the doctrine conteined in the historie of them to be considered of that we may learne out of the same such doctrine as may serue for our edification comfort the place of Scripture therefore that we may procéede according to our ordinarie maner offereth the doings of thrée 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 downe their conference their iorney to the place where it was told that Iesus was and the fruite or euent of their iorney In the conference there is set downe the time when it was and the thing it selfe The maner of their iorney is set downe to be in haste the fruite or euent that came of it is thréefold first that they found Marie and Ioseph and the child secondly published those things that they had heard thirdly which is in the last verse of all they returned glorifieng and praysing God The second sort is the multitude that wondered at the thing The third is Marie y ◠kept al these things and pondered them in her heart These be the braunches of the matter conteined in this text And it came to passe that when c. The first braunch that is to be considered of is the time when these shéepeherds conferred to wit presently vpon the departure of the Angells that is as soone as euer the Angells had made an ende of speaking and were gone from them they began to consider with themselues 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 enquired after Out of which we haue to learne for our instruction two profitable doctrines First that we may not linger or prolong the time in the performance of those things that God enioyneth vnto vs we may not deferre the matter vntil hereafter but presently vpon the hearing of his worde by his ministers we must obey it the reason whereof is most apparant for when God speaketh then doth he offer the thing whereof he speaketh If he threaten his iudgements for sinne his word speaking the same his hand is ready to powre downe the thing if he teach vs any point of doctrine for the confirmation of our faith then is he ready with his spirite to seale the same in our hearts if he exhort vs vnto amendment of life with promise of reward then doth he mercifully bind him selfe to the performance of the same so that we may surely settle our faith vpon an vndoubted expectation of it the which doctrine is notably vrged in the epistle to the Hebrewes out of the saying of Dauid to day if ye will heare his voice harden not your hearts Where the holy ghost doth tell vs that whensoeuer the worde of God is preached vnto vs euen at that instant doth Almighty God offer his mercie and maketh this vse of it that then we should not harden our harts with contempt or carelesse harkening therevnto and to imprint it the déeper in our hearts the Lord by the mouth of Salomon hath vttered this fearefull threatning because I haue called sayth he and ye refused I haue stretched out myne hand none woulde regard but ye haue despised all my counsell and would none of my correction I will also laugh at your destruction c. then shall they call vpon me but I will not answere they shall séeke me earely but they shall not finde me because they hated knowledge and did not choose the feare of the Lord wherevnto that of the Prophet accordeth beholde the dayes come sayth the Lorde 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 euen vnto the east shal they runne to and fro to séeke the word of the Lord and shall not finde it We haue a moste terrible example of Gods iustice herein in that profane person Esau who despising the blessing of god in the birth right sold it away for a portion of meate of whome it is sayd that he found no place to repentance though he sought the blessing with teares We sée then both the necessitie of present imbracing Gods word with faith and amendment of life and also the terrible threatnings that God denoūceth to powre vpon the heads of the contemners the which we ought to apply most diligently vnto our selues for if God estéeme so greatly of his word and punisheth so sharpely the neglect thereof we haue great cause to searche our owne consciences how faithfull obedience we haue yéelded therevnto for we haue heard his word longe we haue professed the same and doe professe it to the sight of the world Nowe if by triall we can finde thorough the testimonie of gods spirite in our hearts and examination of our liues that we haue not heard in vaine but haue increased both in knowledge of the gospell and also reformation of life according to the same our owne consciences may minister vnto vs matter of vnfeined consolation but contrariwise if we haue long time bene hearers of the worde and haue neither profited in knowledge of god nor obedience to his lawes surely our estate is most lamentable howsoeuer we flatter our selues in our owne imagination and therfore let vs search our owne consciences whether we finde that ready mind in our selues that we sée to be in these shéepeherds to make present profit of gods word when we haue heard it The second thing that we haue to marke out of this point is that we sée the word of god was effectuall in them and made them carefull to séeke further to be informed in the matter of the birth of Christ that they hauing the whole knowledge of the thing in euery point might not lacke the vse of it any way because they did know that the thing both being straung and also comming from God must néedes 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 truely called vnto the faith in Iesus Christ and haue the vnfeined earnest of Gods spirit within them doe perswade themselues that Gods word in euery point is to be knowne of them and also euery way to be practised which is a doctrine most néedefull to be learned for Satan hath so inueigled the hearts of a number yea euen of them that take themselues to be gospellers that they thinke the most part of Gods worde not to appertaine vnto them that the knowledge thereof is néedelesse the comfort of it fruitlesse and the particular obedience therevnto more precise than necessarie insomuch that they settle themselues in these and such
perswasions I beléeue in Iesus Christ hope to be saued by his bloudshedding I knowe that Christ died for my sinnes and that I ought to liue wel as for those points of doctrine that be so many they belong to preachers and men that professe learning and so forth In which kind of people you may most liuely behold the subtiltie of Satan that vnder pretence of beléefe in Christ would ouerthrow the knowledge of God and perswade them that he can bring them a nearer way to heauen than by that ordinary way which God hath ordeined but we are to know that God whose wisedom shineth in the least of his creatures hath not set downe his word to be an idle thing or belonging vnto a fewe but vnto al yea euen to giue vnto the simple wisedome and sharpenes of wit and to the childe knowledge and discretion And therefore howsoeuer they arme themselues against knowledge and hide their hearts in the dungeon of ignorance we must make this vse of it that as God hath appointed his ministers to teach all the councell of God vnto his people so it is his will that his seruants should learne it all to the ende that they may haue vse and consolation of it in the gouernment of their liues and strengthening of their faith If this were truely learned it would ouerthrow that setled perswasion which Satan hath grounded in the heartes of many whereby they thinke themselues if they haue heard the word for some smal time that they haue learned enough that they haue sufficiently profited in religion and therefore they become colde and carelesse not regarding whether they frequent the holy exercises of religion or no. Which is the cause at this day that so heynous enormities reigne in mens liues to the great dishonor of God and slaunder of the Gospell But let vs perswade our selues that euery poynt of Gods word is of most weightie importance néedefull for vs to be knowne and that doe what we can we shall neuer knowe but in part neuer go farre enough neither in knowledge nor strict obedience for still we be vnprofitable seruants and therefore that we with all humilitie and reuerence be most diligent in frequenting those places where we may learne to knowe more and more of Gods will and praye vnto him that we may become euery day more godly than other so long as we liue They sayd one to another The second braunch of the first part which conteyneth the maner of the conference the meaning wherof is this that when they did sée both the weightines of the matter and also the necessitie of the knowledge thereof in themselues they began one to exhort and stirre vp another to the earnest hastye séeking out of the thing Out of which there may be gathered diuerse doctrines for our instruction First in that they say one to another let vs go vp then vnto Bethleem we may behold the beginning of the performance of that propheste where it was foretold that in the time of Christ they should say come let vs goe vp to the mountaine of y ◠Lord to the house of the God of Iacob and he will teache vs his waies and we will walke in his pathes Whereby the holy Ghost teacheth vs that in the time of the Gospell there should be such zeale that euery one should excite and stirre vp his neighbour vnto religion which prophesie being verified in these shéepeherds doth teach vs our dutie to wit that if we acknowledge our selues to be of that number whom Christ in his Gospel ruleth then must we practise this point of obedience to him and loue to our brethren that we be meanes to stirre them vp to exhort and further them in the duties of christianitie wherevnto in the doctrine of the Gospell which is the statute law that Christ gouerneth his kingdome by we are oftentimes exhorted The holy Apostle S Paule sayth wherfore exhort one another and edifie one another euen as ye doe And in another place exhort one another daily while it is called to day And againe let vs consider one another prouoke vnto loue and to good works The reason whereof is this that séeing by the mercifull calling of God we are members of one body wherof Iesus Christ is the head and linked together by one spirit the fellowe féeling of the griefe of others if we be féeling members in déede constraineth vs to doo good one to another and therefore especially to informe those that néede in the way of righteousnes Thus we sée what is our dutie required of vs by the Lord himselfe which we are diligently to consider of for we may not thinke that the gifts of God bestowed vpon vs are for our selues alone but for the benefite also of others Which if it were rightly weyed religion would not be so geason amongst vs as it is for men thinke now adayes that if they sée others wallow in ignorance and bring forth the fruites of the same most enormious sinnes in their conuersation it is not their dutie to instruct them because forsooth it is the office of the preacher nay they thinke the minister ought not to doe it neither vnlesse he be in the pulpit and therefore his documents are vnsauerie vnlesse he himselfe be hedged in with a péece of wood on eche side but howsoeuer they would shut out knowledge by these and such like spéeches we are to learne that it is the duetie not only of ministers publikely but also of all men priuately to instruct those that be ignorant and to bring them from error the partie informed is not to cauil at the man that doth it nor the place where it is done but in reuerence to receiue it as from the Lorde and to laye it vp in his heart for the amendment of his life Secondly in that these shéepehers doe after they haue hearde the message of God by the Angell thus conferre of it howe they may be further edified we learne that they were careful that they shouldnot forget the things that they had heard therfore they are earnest to goe to y ◠place which the angels had named for their further satisfaction An example of fruitful hearers of the word of God by whom we may learne a very profitable lesson which is that when we come to y ◠hearing of the word of God forsomuch as we are vnfit in truth vnable to cary al things away that we heare partly thorough y ◠corruption of our nature the remnants whereof we shal alwaies carry about with vs partly thorough the subtiltie of Satan wherby he suggesteth other cogitations into our minds to the ende that he may bereaue vs of the benefite of Gods heauenly word steale our minds from attending to it After that the sermon is done we ought at our comming home to méete together say one to another come we haue al bene where we haue heard Gods word
conuince themselues so be excuseles or else to find their owne wickednsse so become more diligent and attentiue to y e word of the Lord. Lastly this doth notably declare vnto vs the cause that so fewe do shew forth that care in obeying the Lord as they should euen because they make so small reckoning of Gods word perswading themselues that either the knowledge thereof is not néedfull at al or if any whit yet they goe about it as though they had no stomacke to it but sillie soules if they did either know the necessitie or comfort of it they would not estéeme it so base the necessity that it should be our continuall counsel for the directiō of our affaires that it should be as a lanterne to our féet light vnto our paths that we are naturaly in darknesse it must be the candle to directe vs or else we cannot choose but fall into spiritual dangers y ◠comfort that among the diuers troubles of this miserable world the waywardnesse of our owne nature and the manifold temptations of Sathan it is not possible that we should stand or haue any hope of consolation but only in the promises of God which be there set downe whereon the soules of al holy men haue euer sed and bene stayed and therefore Dauid who was a kinge indued with wisdome strength and riches yet sayeth he plainelye that that it was his comforte in his trouble and except the law of God had béene his delight he had perished in his afflictions and therfore let vs not flatter our selues who are manie and infinite waies inferiour and more vnable to stand than he was but let vs continually craue at Gods handes that wée may be dailie more and more rauished with the loue of his word and may haue the right vse of it and then we shall sée that of al things in this worlde it is the thing that wée should most desire So they came in haste The second generall branch of the effect is this that when they had one stirred vp another and being earnest in enquiring out the matter and also knowing by the direction of the Angel both the place where vnto they should go also the thing where of they would be certified do now in all haste without anie further delay go to the place to sée the thing wherein wée may beholde the true worke of Gods word that it not onelie instructeth them to conferre and talke of the thing but also to do it indéed The maiestie of Gods word as we shall sée hereafter getteth an assent ' vnto it almost of all men insomuch that all nowadaies are contented to professe wel and to make a shew they are willing to crie Lord Lord and carrie the countenaunce of Gospellers but to bring foorth the fruit of it in their conuersation this is the thing that they straine curtesie at but we are to learne by the example of these shéepherds that if we wil be indéed that which we wold be accompted to be then must we be as carefull to practise Gods commaundements in our life as to speake of them in our months for religion standeth not in profession onelie the seruice of God standeth not in wordes alone he is not straightway a Christian that carieth the countenaunce of one but he onelie 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 Christs Church héere vpon earth so is it as true that without the fruit of that which we make shew of we cannot perswade our selues to be neither in déede are we the seruants of God For whom God teacheth by his word he indoweth with his spirit where the spirit of God is there be the fruites of the spirit and the body is dead because of sinne but the spirit is life for righteousnesse sake Let euery one of vs therefore lay this vnto our owne consciences and labour to make profit of it vnto our selues Againe we sée in these shéepheardes that as they make the motion one to another that they may goe so they leaue not there and so let it rest but they goe forward also a notable example for our instruction When men that haue more ciuill honestie and moderation of themselues then the common sorte haue doe méete togither often they haue vp whole common wealthes in their talke euer saying this is not wel and that mighte be amended it were wel if such a thing were so but you shal neuer heare more They content themselues with it should be neuer put to their hands to further it euen like to them that being reproued for swearing saie indéede I am to blame and I confesse it is a fault or being exhorted to this or that godly course answere indéede it should be so hearing a minister teach any pointe of religion say he said very well he is a very good man I would we could followe him but neuer striue to amend neuer labour nor indeuour to doe so but couer all vnder this cloke flesh is fraile we are all sinners and so thinke that to be excuse sufficient to kepe themselues still in the state they be or else waxe worse and worse Euen so deale these men they moue or approue any good motion and neuer striue to stirre vp others that it may be practised and these people be com monly such as either beare offices or are some way assistantes in corporations where they be gouerned by the cōsultation of man and therefore you here presēt may haue good vse of this doctrine when you haue anie publique matters in hand especially when you do méete togither for the election of your Magistrates I am sure you will all saie and wish in generall termes that a sufficient man may haue this and that office but surely it falleth out that euerie man almost is led by his priuate affection in the particular wishing either the preferment and benefite of him selfe or his friend neuer regarding how able hée is to discharge it And hence it is that as Salomon saith we may sée a great euil vnder the sunne as an errour that procéedeth from the face of him that ruleth follie is set in great excellencie and the rich in al manner of wisedom set in the law place I haue séene seruants on horses and Princes walking as seruants on the ground wherevpon foloweth all disorder because the gouernours either can not or dare not or wil not execute their office aright We may moreouer sée in these shéepherds a note of great zeale that their mindes being rauished with desire of the thing they went in haste striuing as it were to go one before an other and they had great reason for it for being taught that the sonne of God the sauiour of mankinde their redéemer was to be séene in Bethlehem who can blame them if they ran one ouer an
other for hast Which teacheth vs what we are to do in matters of religion Forsomuch as in the worde of God we séeke the same Christ yea farre more glorious than he was when they sought him we are to contend with all possible indeuor that we may eueÌ„ go before our teachers that as Dauid did we may excel them in wisedome zeale vnderstanding and godlines But do we so Alas no we are maruellous manerly herein we giue place to euerie one to go before vs and we would be so fine after the fleshly maner that we looke at men and follow them and though we sée manie goe forward before vs if anie in whom wée haue anie confidence procéede not wée tarrie also and this is our excuse loe say we is not such a maÌ„ wise and learuedder is not he of great accoumpt with the best trowe you if it were the right way to heauen that he would so little regard it I know him to haue more skill then I and therefore looke how he doeth so will I doe for he is an honest substantiall man And thus we builde vpon men forgetting the rocke Iesus Christ vpon whom we should settle our ground and of whome we must learne both knowledge and example of life but in our worldlye matters which should be meanes to induce vs to the coÌ„sideration of heauenly thinges we doe not so for if we heare of a benefite or preferment or any other thing whereby we may gaine we say not he is a man more worthy to haue it then I he hath more néede of it then I but we striue by all meanes to preuent our neighbor then happie is he thinke we that can rise eareliest and can spurre his horse to runne the fastest then is our mannerlinesse that we vse in Gods matters clean forgotten the gredy desire of gaine hath so rauished our heartes that we cleane forget nay that we are carelesse whom it is that we goe before father or mother friend or foe Whereby we doe euen condemne our selues to be méere worldlinges wholly addicted to the mucke of this worlde not caring what become of all our dearest friendes yea of our owne soules after this life so that we may haue present gaine O that we were thus minded towards heauenly thinges that we had such a care to get vnto vs true wisdome vertue and holinesse O that we were as vigilant to increase in knowledge faith and righteousnes as we be in dignitie welth and worldly pleasure O that we could consider the excellencie of the soule aboue the body and thereby compare the ornamentes of the one with the other and the necessitie of the one beyond the other then doubtlesse would our righteousnes burst foorth as the starres and our holinesse as the sun at mid-daie then should not wée poore preachers of Gods worde crie out so much as we do for religion and reformation with so small profite then should not Christ be turned behind â—…s and our owne denises be preferred then should not the counsel of God giue place to the decrées of men nor follie beare the sway and wisedome be despised as it is euerie where to the great dishonour of our most louing and bountiful God and griefe of the consciences of all that feare his holie name And found Now foloweth the fruit of this trauaile of the shéepherds in thrée 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 Ioseph and the babe laid in the cratch The first fruit which is this that according to their expectation and earnest desire they vsing the meanes and taking the course that was inioyned vnto them obteine their desire find Christ as it was told them wherein we may behold generally the truth of the word of God that euer commeth to passe according as it is foretold to teach vs to repose vnfained confidence in it And perticularly we may sée that veryfied in this place that our Sauiour Christ promised saying aske and it â—…halbe giuen you séek and ye shal find â—…nocke and it shalbe opened vnto you â—…r whosoeuer asketh receyueth and he â—…hat seeketh findeth and to him that â—…nocketh it shalbe opened God is not â—…ke vnto worldly men that are very liâ—…rall in promises and sparing in perâ—…rmaÌ„ce but what soeuer he promiseth we vse those meanes that he prescriâ—…eth for the obtaining of it he perforâ—…eth it yea and that not niggardly so at if at any time thou beest not partaâ—…r of those thinges in particular which God hath generally promised vnto his â—…ure thy selfe that the cause is only in â—…ee and no part in him for the most â—…dlesse that euer were coulde neuer â—…ccuse God of this to be shorte in â—…e performance of his word And â—…herefore let vs make this vse of it vnto â—…ur selues y â— séeing he is so free in word â—…d so bountifull in déed let vs cast all â—…ur care vpon him let vs cleaue withâ—…t doubting vnto his mercy and take â—…at course of life that he inioyneth vsing all the lawful meanes that he hath sanctified in his word then shall we proue what is the good will of God acceptable and perfect then shall we to the greate comfort of our soules séele that it is no vaine thing to serue God that we haue not washed our handes in innocency for naught But here we are to be very wary that we tempt not God and so accuse him of breach of promise For in truthâ—… there be many that séeke and finde not that aske and haue not that beg and obteine not that would enter in and cannot Whereof S. Iames giueth the reason for that saith he they aske amis that they might consume it vpon their owne lustes which wee doe sée moste euident in our owne experience for euery man wisheth that he were perswaded of the loue of God towards him that he coulde serue God as he commandeth and might come to the kingdome of heauen and yet the most part neuer the nearer For either they dispise and contemne y â— meanes that should bring them to the thing that they desire as he that doth wishe he were religious condemneth word preached he that would be holy refuseth to striue against the lusts of his â—…wne flesh he that would be rich refuseth â—…he paines to trauaile for the same or else â—…edoth it so distrustingly that he reposeth â—…ot y â— confidence in God which he should The world is full of both these sortes of people the former are espied folishe euen by naturall reason the latter séeme to haue greater colour for thinke they I coulde be verye well contented to be religious and so inioye the reward of y â— same But what is now in this world I sée yet what is there I cannot tell I will not therefore be so foolish as vtterly to renounce these present pleasures so farre as
to denie my selfe wholly but this I will doe I will take vpon me the profession of Iesus Christ and giue him some intertainement in my heart but not wholly I will not trust him too farre 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 cleaue with honesty to the other and say I neuer meant any lesse Thus doe a number in these dayes as their déeds doe most euidently declare but what get they by it Surely the Lord in his iust iudgement doth so bridle them because they would not trust him wholly to be their gouernour that they doe neuer féele the swéetnesse of Religion in so much that in time of persecution they vanish away and in the dayes of trouble they knowe not which way to turne because they would gladly retaine Christ and yet feeling no comfort by his worde dare not cleaue wholly vnto him But let vs beware of parting stakes betwéene God and the world let vs not come limping vnto the Lord but with our whole wils hearts and minds haue affiance in him that by his mercy we may reape the benefit of Iesus Christs obedience for our full contentment in this world and glorification in the world to come And wheÌ„ they had seen it they published abroade that which was tolde them of the Childe Nowe followeth the second fruit of their trauaile to wit that they séeing the truth of God in his promise and perceiuing that God had some greater work to doe in him they dispersed it abroade and told it to others as they coulde get conuenient occasion so that this being the meaning of the wordes let vs obserue those things that are to be learned out of the same for our instruction first let vs consider the time wheÌ„ they published it euen when they did sée and perceiue plainely that it was so indéed as they were told of the Angell so that there could be no deniall of it any way Which teacheth vs this lesson that religioÌ„ must first be knowen before it be vttered for how can a man reueale a thing vnto an other whereof he is still ignorant himselfe How can a blind man sée to directe an other in the way and therfore the first thing that is required at our handes in the seruice of God is that we seeke thoroughly to knowe his will to the end that we may haue a most certain ground both how to directe our owne wayes and also to make our lightes shine to others which al men do desire to do or at least to be so accounted but because they haue not that care to be directed by certaine knowledge both their own wayes that séeme good in their own eyes yea thoughe they be workes in themselues good are odious in the sight of God as being fruits that procéede not from faith and also their profession or outward shewe is espied faultie euen in the world and they accounted hypocrites so that if we enter duely into the coÌ„sideration of the estate of such persons we shall sée it to be of all others most desperate for in the sight of God their doings are abhominable insomuch as they haue not learned by the knowledge of his word to do them in faith and in the iudgement of men they are also reiected for both the godly to whom the Lord hath giuen the spirit of discretion to discerne those thinges that differre do sée their course to be only in outward appearance and therefore ioyne not with them and also the wicked who cannot discerne otherwise then by the fruites do sée that they make a shewe of one thing and practise an other and therefore doe euen of all other detest them most so that they being neither beloued of God nor man must néedes of all other be in the worst case Therefore they that intend to take a right cause where with they may both please God â—… bring comfort vnto their owne soules and also stoppe the mouthes of their aduersaries as they be desirous to doe those thinges that may be approued before men so let them first beginne with this that they may learne of the worde how they may haue warrant from him and be sure that they doe his will and not to take vpon them for any priuate occasion either of gaine credit or pleasing others to make shewe of that which neither they know nor yet haue any féeling of so shall they in any extremitie haue the testimony of a good conscience the comfort whereof ouercom meth all those euils that the godly are continually thorough the malice of Satan haunted withall Moreouer as wée sée that these shéepheards begunne with knowledge and were first instructed thoroughly in the thing themselues so we see that as soone as they had sure intelligence of the matter they published it and made it knowen to others wherein they make knowen both their thankfull heartes to God and also their louing affections to their bretheren their thankfull heartes that hauing reciued such a benefit from the hand of God thinke it their duetye to make knowen vnto others what a bountifull God he is Their louing affections to their brethren that are desirous to haue them partakers of those notable benefits of God in the birth of his Sonne Iesus Christ whereby we may learne a most notable point of our duety that our thankefulnesse to God and loue to our brethren must moue vs by al lawfull meanes to make that knowen vnto others which we our selues doe learne out of Gods worde the summe whereof standeth in these two pointes to reproue our bretheren offending and to instruct them when we sée them ignorant The carnall man that would not be reproued because he will not amende nor be instructed for that he despiseth knowledge will say that a minister must doe so but priuate persons are not to meddle in any such matter against whom if I shoulde aleadge no more but only the doings of these shéepheardes he were thoroughly answered but to make it more cleare by the Scriptures for reprouing sinne which is the first point The Lord sayth thou shalt not hate thy brother in thy heart but thou shalt plainely rebuke thy neighbour and suffer him not to sin Whereby we do most euidently sée both that we ought to reproue one another offending and also that if we doe it not we hate him and for instructing the second point Dauid saith restore to me O Lord the ioy of thy saluation and sta blish me with thy frée spirit then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee So that it appeareth plainely hereby what is the duety of euery Christian which indéede causeth them that haue a care to kepe Gods commandementes to take this course where with all the godlesse are moste of all offended and are readye to offer them any violent iniury charging them to doe it not of
care ouer Gods glory nor loue to them but either to shew themselues buste in carping with others or else of an arrogant brauery for praise to be accounted religious persons whose accusation thoughe it may fall out to be true in some for we haue examples of both in the Scriptures Iudas was a buste body carping at the déede of Marie for spending the precious ointmeÌ„t vpon Christ that might haue bene sold and giuen to the poore and Simon Magus was an arrogant person who desired the gifts of the holy ghost for vaine glory sake rather then to doe good with them Yet it is no excuse for them for though a man reproue me of malice mistrust me of vaine glory yet that is only to him and not to me I must respecte the thing which is for my owne benefite and not the intent of the party which he shall answere for Therefore seeing the worlde cannot abide this and yet thou seest it inioyned vnto thée from the Lord be carefull that in thy owne conscience thou be not guiltie of any sinister minde in doing it and then let them storme neuer so much thou standest vpon a sure foundation and dischaâ—…â—…st thy duety so that his bloud shall be vpon his owne heade It is said here of them that they published abroad the thing which was tolde them of that child that is all that they had heard no more shewing their faithfulnesse for our instruction that as God hath giuen his word so would he haue it al published made known as he hath perfected it himselfe so is it hys wil that we should neither adde to it nor detract from it but leaue it as we find it a lesson that is very néedefull to be learned For the world doth commit high treason against God in this point on both sides some doe estéeme certaine pointes of doctrine too high misteryes and therfore would not haue them medled withall but buried in silence as namely the doctrine of Gods eternall predestination the very staffe vndoubted stay of our hope in Iesus Christ which is moste largely handeled in many places of the Scripturs at large and euen as it were discoursed vpon of purpose Especially by the holy apostle S. Paule in two seuerall places the which whosoeuer would haue vnknowen doth accuse God either of lacke of discretion to set y â— downe in his reuealed word that is not to be taught or of folly to trouble himselfe in reuealing it and man in séeking to know a néedelesse thing Others not hauing the right vse of Gods word doe in some thinges thinke it insufficient and therefore they must adde forsooth some deuise of their owne braine whereby the Scriptures might be made perfect and these do accuse the Lord of great carelesnesse ouer his Church that would giue them such an vnper fect lawe wherby all and euery cause and person in his Church cannot be directed and therefore letting them both goe let vs imbrace all Gods worde and nothing else let vs publish that all and nothing but it by the example of these shéepheardes We may yet further behold in them the victorie of the spirit against the flesh there were diuerse reasons to induce theÌ„ not to beléeue it as the basenesse of his birth the simplicitie of his mother and contemptiblenesse of his kindred for the stocke of Dauid in those dayes was most hated by the heathen kinges and gouenours There were also reasons to moue them though they did beléeue it yet not to publish it as that Herod would be his enimie because he shoulde be king of the Iewes and so they clapte in prison for spreading it abroade that the Phareseis and Scribes woulde be grieued wih it because they looked for a Messias comming in worldly pompe so would excomunicate these poore sheepheardes if they confessed this child to be Christ so that they might feare both the gouernours of the church and also of the comon wealth to be against them which must néeds bring vnto them great trouble and as for Christ he was but a child and his kindred being poore and therfore his partie weake they coulde haue no rescue at his handes from their violence but none of these considerations troubled them so as to feare them from publishing it why because they were fully perswaded that the saluation both of their soules and bodies rested only in that child and therefore it was their duty to vse al meanes that the glory of God might be aduaunced for it by whose example we may learne a moste necessary lesson Many thereby that take vpon them the profession of Christ who notwithstanding by the consideration either of his base estate or for feare of wordly losse or tribulatioÌ„ for his sake or by one temptation or other are driuen backe from that sincere course that once they did practise whose doinges are cleane contrary to the doinges of these shéepeheardes this then is the lesson for vs where the feare of God taketh roote religion is once truly sealed in the heart by Gods holy spirit the seale of y â— glory of God doth so possesse that man that al worldly considerations cease that agrée not with it al alurements are lothsome that draw him from it and all afflictioÌ„s are swéete that come to him with it this is a most necessary meditation in these our dayes wherein men are so generally carried away with the pleasures delights and riches of this present world that there séemeth to be eueÌ„ such a reuolt as was in the time of our sauiour Christ when many of his disciples went backeward insomuch that Christ may say to a very small number that serue him truly now will you goe too whose stay and comfort is that beauenly aunswere of Peter to whom should we goe Seing Christ hath the wordes of eternall life whome we beléeue and knowe to come from God and to haue all the treasures of knowledge and wisdome hidden in him The Lord open our eyes that we may sée his waies truly walke in the same Let vs pray THE SECOND SERMON OF OBEDIENCE TO THE Gospell Luke 2. verse 18. And all that heard it wondered at the things that were told them of the sheepheardes NOWE followeth the second sort of people wher in this thing was effectuall for the third thing y â— is to be considered in the shéepheardes because the holy ghost hath set it last in the text I will also referre it vnto the latter ende for it is said when they heard of the shéep heardes both the thing that was come to passe and also the mean parties by whoÌ„ they wondered for euery point of religion is straunge to naturall men wherein we may sée y â— wonderful force of gods word which carrieth with it such a maiestye that it béeing sincerely deliuered shaketh the heartes euen of all estates of men Which we may also learne of the Lord himselfe by the
vs Englishmen is great but if they had truely learned this doctrine that religion enioineth vnto euerie man a laweful calling and such a one whereby he may be a profitable mēber among men they would with those godly Ephesians not onelie leaue those curious Arts but euen burne the bookes whereby such follie is learned Contrariwise where religion is taught and the fruit not shewed such persons prooue the sorest enimies and most professed foes vnto religion For what a stirre did Demetrius make in Ephesus at the preaching of Paule and al to defend his owne trade of vngodlie gaine by making still temples or shrines for Diana much like vnto the boxes wherein the Papists are wont to putte their little God almightie as they terme him so that it behooneth euerie one that is careful to please God and benefite by religion to labour to be certified out of the worde of God of the lawefulnesse of his calling to the end that he may embrace the Gospell with a good conscience But particularly those be especially by this doctrine seuerely to be reprehended that either respecting the greatest gaine or idlest life doe conuert all that they haue into money and putte it out vnto Usurie of all other synnes the verie Canker of the common wealth at this day and a thing so generally vsed euen of them that would be counted religious as if it were as lawful as to reape the fruites of the earth againste which offence I meane not to make any great inuectiue at this present because the common place is long and handled most learnedly of others onely thus much wil I say of it that it is flatly forbidden by al law both Statute law Ciuil law and Canon law and as for the law of God whose only authoritie I fight withal against it it is as plaine to be prooued that it is a horrible sinne to take any gaine in any commoditie for the loue of money as that Iesus Christ our sauiour died vpon the Crosse for the guilt of our sinnes and therefore let no man flatter himself with this or that qualification as why may I not c. For no excuse may serue against Gods owne word no exceptions may be made against it for God saith flatly Thou maist not giue out thy mony vppon vsurie nor take any interest for if thou doest there is no place for thée in the Tabernacle of God neyther shalt thou rest vpon his holie hill and therefore neuer excuse the matter for lucres sake Damn not thine owne soule for money sel not thy birth-right for a messe of pottage for wel maist thou by pretences shift out the matter from the punishment of man but al is no better than fig-leaues to couer thy nakednesse when God shall call thée to accompt Againe though these Shéepeheards shewed themselues maruelous forward yet you sée that after they had found that they did desire they had their flockes to returne to againe wherein we may behold the great loue of God vnto them that in those daungerous times their flocks were preserued vnto them wherby wée may learne this generall lesson that religion rightly vsed is no enimy to lawful gaine neither of it selfe doeth it bring vnto man any hindraunce a doctrine that will hardly sincke into the heads of a number for they perswade themselues that nothing is more enimy to worldly gaine than religion whom I do briefly answere thus that if they meane euerie kinde of gaine which way soeuer it be come by without regard whether it be had by right or wrong they say truly that religion is the onely foe next vnder God that it hath and as for such it is but lost labour to tell them of anie religion for the feare of God is not before their eies but if they meane that gaine which may lawfully be gotten with the warrant of Gods worde no point of religion can be against it for the Lorde as you haue heard enioineth such a course to gaine vnto euerie one of his children whereby it is proued lawfull and for the fruit of their labour the Lord hath promised that he shal reape it First séeke the kingdome of God and his righteousnesse and al these things shalbe ministred vnto you Where you sée that God hath promised his blessing euen in this life to them that be truly religious But you wil say to me how is that tru For we sée in experience the godlie man commeth vnto many extremities I answere that religion was neuer the cause of any of them for you must vnderstand that God neuer punisheth but either to correct to trie or else to giue example one whereof is the cause of euerie affliction and therfore let no man say if I had not béene a Gospeller this had not befallen vnto me or religion is the cause of this miserie For if he will truly enter into the consideration of the thing by the word of God he shal find that God neuer afflicteth any man because he is religious contrariwise wée reade and sée daily by our owne experience that God seuerely plagueth the lacke or contempt of religion euen in worldly matters for you shal see some that are so vigilant and careful about their earthly commodities that they can not affoord themselues any time to refresh their weary bodies with sléepe and food nor the Lord anie part of his Sabaoths to be duly honored in that a man woulde thinke they can not choose but prooue marueilous rich and yet notwithstanding they are neuer the néerer why surely because they not hauing that care of gods seruice that they shold nor that regard to depend vpon his blessing that God requireth but thinke to bring greate matters to passe by their owne industrie and as it were in despite of the Lord he of his iust iudgement laieth such a curse vppon their labours that they profite nothing at all whereby such persons may haue iust occasion to learne that man liueth not by bread onely For the Lord can break the staffe of bread that is the strength thereof that it shall not nourish and can frustrate the hope of the labourer that he shall not reape the fruit of his owne works And therefore we are first to séeke his glorie and then in all our trauailes to acknowlege them to be vnfit to yéelde vs any comfort without his gratious blessing be vpon the same Glorifying and praising God The second point of this last branch is that they did in and after their returne glorifie and praise the Lord. Wherein they shewed them selues not to be forgetfull or vnthankefull of Gods mercie toward them by whose example we may learne what duetie we owe vnto the Lorde our God in respect of his manifold blessings that we must glorifie his holy name continually for them which lesson we had verie much néede to obserue and folowe for it is the course of the worlde now adaies to be thankefull vnto God as they are to
men with a worde and away neuer remembring him any more But we are to know that God will not be so serued he requireth continuall and heartie thankes at our handes which if we would rightly consider we shoulde not generally be so secure as we be For time which should teach vs experience of the loue of God towardes vs and so make vs more zealous doeth cleane weare out of our mindes the remembraunce of former benefites receiued so that you shall sée them that by special fauor that they haue found at Gods hands are for a season excéeding hote and forward in religion But it is with them according to the common Prouerb soone hote soone colde for they become afterward so faint and cold in their course begunne that it may be truly said of them as it was of the Church Ephesus that haue fallen from their first loue I wold to God that I had not iuste cause to make this complaint in this place for surely to speake generally I haue séene more zeale more loue and care vnto religion than nowe I can beholde the world doth so carie men awaie and they be so crammed with the word that now they be ready to surfet of it they be cloied with it séeme to loath it as the Israelites did that heauēly Manna but assure your selues that if the plentie thereof do make you estéeme it lesse precious God will send you that darth famine that he threatneth by the Prophet that yée shall séeke it from sea to sea and not finde it Moreouer in that these are saide to haue this wroght in them by the vnderstanding of the thing that they glorified and praised God we learne that where religion is truly imbraced where the word of God taketh root true holde it wil bring foorth the fruit conuenient agréeable to the same for of it selfe it is a most liuely séede is mightie in operation so when it méeteth with a heart that is pliant therevnto it is verie forcible and therefore let no man flatter deceiue himself by perswading his own hart that he is truly religious when in the meane while he is cold and carelesse in the fruits of it for Gods spirit accompanieth religion which is a spirite of heate and zeale making mans heart as it were to melt at those things y ◠are for the glorie of God encrease of true religion in the harts of Gods people which ought to be farre more glittering in vs than it was in the shéepeheards for wée haue greater cause the whole passion death glorificatiō of Christ is manifested vnto vs so that we lacke nothing to perfect our knowlege if we will receiue it therfore there must be no lingering in vs to shew forth al y ◠praises of god in most perfectiō which we do litle regard For al that they had heard and seene as it was spoken vnto them The third and last point of all which is the cause that mooued them to reioice and praise the Lord euen the things that they had heard and seene by whom we must learne the last but not the least duetie that we owe vnto God euen continually to recount ponder and consider the manifold blessings that the Lorde doeth multiplie vpon vs daily by the iust consideration whereof we cannot choose but burst out into admiration of his woonderfull loue and mercie towards vs miserable and wretched sinners and so to deuise with our selues howe wée may shewe our selues effectually thankefull so did the Prophet Dauid What shal I render vnto the Lord saith he for al his benefites towards me I wil receiue the cup of saluation and call vpon the name of the Lord I will pay my vowes vnto the Lord euen now in the presence of all his Saints Whose good and godlie example if we will reape benefite by we must doe as he did worship him truely according to his word and perfourme that dutie in obedience to his commaundements that he requireth at our hands As for the manner of his praise wée may also learne it by these shéepeheards that they did it as it was tolde them that is according as God had commaunded so must we do praise his holie name as he requireth at our hands and doe it as himselfe hath commaunded in his word and so shall it be acceptable in his sight Let vs therefore to conclude séeing we be hedged in on euerie side with y ◠great blessings of God séeing that by him wée liue and moue and haue our being séeing he sheweth himselfe most kinde and liberall both in things that concerne the soule and the bodie let vs I say studie and indeuour by all possible meanes that so long as we abide in this transitorie world we may shew foorth the glorie of his name according to his will then shal we be sure of his fauour vnto vs in this life and of eternall ioies in the world to come by the merites and bloodsheding of Iesus Christ our sauiour to whome with the father and the holie ghost be all glorie and honour now and for euer Amen Let vs pray O Eternall God in Iesus Christ our most louing and mercifull Father vvee render vnto thy Maiestie most humble and hartie thanks for all thy blessings and manifold benefites bestovved vpon vs namely for those inestimable graces of our election creation vocation iustification sanctification and redemption for this great treasure of thy holie vvord vvherein vve acknovvledge thy great loue tovvardes vs vile vvretches and miserable sinners And for as much O Lord as thou hast taught vs at this present hovve forcible and effectuall thy vvorde vvas vnto the Sheepeherdes vvorking in them such an ardent and burning loue to see thy sonne Iesus Christ vvhen he vvas manifested in the flesh such forvvardnesse and haste to satisfie that godlie desire vvhich thy holie spirit had vvrought in them finding that vvhich they soght for vvere carefull to publish it abroade that others might be partakers of that comfort and after returned vnto their vocation againe glorifying thy holie name vvith all obedience vnto thy blessed vvorde And moreouer bicause vve haue lerned from thee that the multitude that heard of it yet shevved not anie zeale or care to see the truth of it themselues but suffered the cogitation therof to vanish out of their mindes vvithout any profit vnto themselues but contrarivvise thy seruaunt Marie kept euerie thing in remembrance being carefull by continual pondering thereof in her heart to make vse of it for her comfort and further instruction VVe confesse good father that the example of these parties doth teach vs both the duetie that vve ovve vnto thee the obedience that thy vvorde requireth at our hands and the zeale vvhich vvee shoulde expresse in our liues to set foorth thy glory and also hovv to shun that carelesse course vvhich the greatest number doth follovve but O Lord vve acknovvlege against our selues that vvee are not able
to thinke a good thought much lesse to yeelde that obedience to thy vvorde that thou requirest nor to make anie fruit of it vnto the comfort of our soules vnlesse thou of thy mercie vvorke it in vs vvee therefore most humbly beseech thee mercifull father to graunt vs thy grace that euerie one of vs may be so truely persvvaded of the trueth of this doctrine novve deliuered vnto vs that thy holie spirite may imprint it in our hearts and vve may feele the comfort of it in our soules and consciences and labour diligently to bring foorth the fruit of it in our liues and conuersations most gratious Father vve pray thee subdue our affections and rule our desire by the gouernmēt of thy grace and holie spirite that the enticements of sinne doe not pull vs avvay from that seruice that vve ovve vnto thee that vvee neuer faint or vvaxe vvearie in the course of godlinesse that our zeale be neuer quenched by anie allurements of Sathan but that vvee may daily grovve and encrease in all the Vertues of Christianitie to the glorie of thy blessed name and consolations of our ovvne conscienences through Iesus Christ our Lord to vvhom vvith thee and the holie Ghost be all praise novve and euer Amen FINIS VVe may not put of from day to day Heb. 3. 7 c. Psal. 95. 8. Prou. 1. 24. Amos. 8. 1◅ Heb. 12. 6. Euery point of gods word is to be knowne of euery man Psal. 19. 7. Prou. 1. 4. Ephes. 4. 12. Acts. 20. 27. 1. Cor. 13. 12. Then we can not be too for ward as some say Esay 2. 3. We ought to stirre vp one another to religion 1 Thes. 5. 11. Heb. 3. 13. 19. VVe must cōferre of the word of God after that we haue heard it The wicked ause mans lawe to depraue the word of God Why God reuealeth oftner his word to the simple 1. Cor. 1. 29. No excuse must keepe the simplest from the knowlege of Gods word VVhere and how the truth is to be sought The cause that so fewe finde Christ Psal. 119. 24. 2 Pet. 1. 19. Psal. 119. 50. 92. We must not onelie professe Gods word but do italso Rom. 8. 9. 10. Galat. 5. 22. It should be so is not sufficiēt Ecclesiast 10. 5 Psal. 119. 98. VVe straine courtesie who should first be religious but who should first gaine riches Math 7. 2. 4. 11. 29. 16. 24. The truth of Gods worde Mat. 7. ◅ Rom. 12. 2. VVhy men do seeke and find not Iames 4. 3. To dispise the meanes in trusting of God is to tempte him Knowledge is the first pointe of gods seruice Hipocrites nether be loued of God or man Profession of religion standeth in reprouing and instruction Leuit 1◅ 17. Psal. 51. 12 13. The world cānot away with priuate rebuking and instruction Iohn 12. 5. Acts. ◅ 18. With what mind we must reproue others The vngodly either detract◅ from or ad to the worde of God Rom. 9. 11. to 24. Ephe. 1. 45. They that doe not knowe the vse of Gods word thinke it vnperfect The bataile of the flesh and the spirit◅ in the entrance to religion The spirit euer getteth victorie in the faithfull at length Iohn 6. 66. Col. 2. 3. Esay 55. 10. 2 Cor. 14. 15. 16 Gods word worketh in all that heare it preached How a man shal know whe ther the gospel do him any good or no. The markes of fruitlesse hearers Hearers for fashions sake Hearers that are mooued for the time present onelie Willing hearing without fruit argueth a guiltie conscience The sayings of the wicked when they heare one doctrine twice Matth. 12. 29. What the godlie thinke whē they heare that which they did heare before VVhat the wicked should thinke when they heare that doctrine which they haue despised before VVe may not boast of know ledge or any other vertue They bragge most that know least The godlier that a man is the humbler he will be 2. Cor. 11. 30. The right vse of knowledge VVe must bestoore vs in knowledge Math 25. 10. The world ought to giue place to religion Prou. 16. 4. Prou. 1. 20. The excuses of worldlings why they be not religious Psalm 10 3. 1 1 Thes. 4. 10. 11 2. Thes. 3. 10. 11 12 c. Luke 3. 10 c. 1. Cor. 7. 31. Foure sorts of people that abuse this world The first sort of people Ephes. 4. 28. Psal. 16. 1. Coll. 3. 22. Ephes. 68. 1. Tim. 6. 1. Gen. 18. 19. Psal. 101. 6. The second sort of people Acts 2. 44. Rom. 6. 23. The third sort of people The fourth sort of people Acts 19. 19. Acts 19. 24. See Doctour Wilson vppon Vsurie Bishop Iewel vpon the 1. Thess. c. Ezech. 18. 13. Psal. 15 5. Religion no enimie to lawfull gaine Matth. 6. 33. Matth. 4. 4. Leuit. 26. 26. Reuel 3. 4. Amos 8. 11. Psalm 12. 12.