without the luste thereof And likewise in all other preceptes For the Lawe requireth not onely to dooe woorkes but that the heart also be pure and agreable in all poinctes to Gods worde and lawe But thou wilt saie where maie suche an hearte be founde Uerely neither I neither thou haue it in store For we se how sone we fall into wrothe and how sone also sensualitie riseth in our heartes yea otherwise then wee thought or willed Yea and where we purposed the contrary and hate our selues therefore What must be dooen then We haue not suche perfect rightuousnes and a cleane heart and yet we heare the sentence that the Phariseis rightuousnes hath no place in heauen Truely this must we doe We must not followe the Scribes and Phariseis to thinke our selues rightuous for our woorkes But for all our rightuousnes what soeuer we dooe we muste shewe suche submission and humblenesse before GOD that wee maie saie O Lorde I am a synner be thou mercifull vnto me and enter not into Iudgement with thy seruaunt as touchyng workes but deale with me accordyng to thy mercie and grace whiche thou haste promised and performed to vs in Christ. This doctrine tendeth to this ende specially that spirituall pride maie therby be restrained and wee by that meanes come vnto the knowledge of our filthy hearte and moste corrupt nature and so at the laste be brought to the hope of Gods grace fauour and mercie And this is the very rightuousnesse that obtaineth the inheritaunce of the kyngdome of heauen whiche hath her foundation of our workes although thei ought to be good and Godly but of the remission of synne and of the grace of GOD. For although we preuaile som what by that we labour to offende no bodie by our leudnes and studie as muche as wee can to accomplishe Gods will yet the greatest fault remaineth still wheras the hearte is vnpure and full of sensualitie and wickednes But he that obtaineth remission of his sinnes is rightuous not by his owne power but by grace forasmuche as his synnes are forgiuen hym for his fathers sake in Christ. Wherefore Peter in the Actes of the Apostles saieth that our heartes are purified by faithe But this purifiyng is not on suche wise as though no euill thoughtes or vncleane concupiscence should after that be felt in our heartes for that should neuer come to passe before this bodie of synne bee laied in the grounde and a passage made vnto euerlastyng life then shall the hearte be cleane in deede and pure of his owne nature But so long as this life endureth all the purenesse is in faithe and in the woorde that GOD for Christes sake will not impute our sinnes to vs nor punishe vs for them but rather remit pardon and forgiue them And this neuerthelesse must followe therof that afterward by the help of the holy ghost we begin to leade a pure holy and Godly life and shewe GOD due obedience But as I saied before this is an vnperfect obedience Therefore the whole rightuousnes before GOD consisteth onely in the remission of synnes And this is the true meanyng of these wordes where Christ saieth Excepte your rightuousnesse excede the rightuousnes of the Scribes and of the Phariseis ye can not enter into the kyngdome of heauen These wordes are not to be vnderstand as though all that the Phariseis dooe is naught by nature For where as the Pharisie in the Gospell of Luke boasteth that he is not vnrightuous no robber no adulterer againe that he fasteth twise in a weeke and paieth tithes of all that he possesseth to do these thinges is not euill and we would wish that all men wer suche euen vnto their liues ende then should the Maiestrates Iudges and parentes with suche like haue lesse businesse But herein is the fault that for this outward rightuousnes sake the Pharisie boasteth himself to be rightuous before GOD neither thought he that he had neede of Gods mercie and remission of synne for the obtainment of true and perfect rightuousnes Christ resisteth this leude persuasion that wee should not trust in suche rightuousnes before GOD but make inquisition for better if we determine to haue any hope of the heauenly inheritaunce And he putteth forthe vnto vs the sixt commaundement for an example that by that wee maie learne what is the rightuousnes of the Phariseis and beware of it The sixt commaundement as ye knowe is this Thou shalt not kill Here the Phariseis persuaded them selues that if thei did but onely abstain from grosse murder thei neded not to care for any more and that thei had fulfilled this commaundemente againe that nothyng els was required of them in this behalfe But Christe requireth greater thynges For the woordes of this commaundement are not Thy handes shall not kill but Thou shalt not kille That is to saie Thy hearte thy mouthe thy tongue and all the powers in thy senses and what soeuer is in thy bodie besides whereby murder is committed thou shalt auoyde so that thou doe not onely eschewe grosse murder but all other thinges in hearte in minde in woorde in gesture in countenaunce c. whiche are as a manne would saie the waie and preparatiō vnto murder For this saiyng Thou shalt not kill Christ doeth not so nakedly expounde it that it should signifie slaughter onely whereby mennes bodies are slaine and depriued of their life but what soeuer is doen besides wherby murder ensueth As when thou hatest any man ▪ and wilte in no condition helpe hym but art so affected toward him as the riche glottō was toward poore Lazarus Suche through thy faulte might perishe and so art thou by this precept giltie of murder as Ambrose saieth If thou hast not fedde thou haste slaine and committed murder And S. Ihon saieth he that hateth his brother is a murderer And ye knowe that a murderer hath euerlastyng life dwellyng in hym Therefore he that purposeth to kepe this commaundement must not onely refraine his handes but his harte also muste be voide of wrathe so that he neither shewe churlishe countenaunce nor giue cruell woorde against them that haue deserued an euill tourne at his hande yea and that by all mennes iudgement For Christ saieth plainly that this commaundement is transgressed and broken fiue maner of waies Firste with the hearte when it is moued with anger displeasure against thy neighbour Secondly when the hearte betraieth it self outwardly and sheweth by some externall gesture that it is angrie in deede as when we passe by any man and tourne awaie our faces from theim that salute vs and will not ones giue them an answere no not so muche as a louyng looke For this worde Racha pertaineth specially to a disdainfull and angrie mocion as when the anger is Iudged by the eyes by the countenaūce or by some croked worde Thirdly when wrathe procedeth out of the heart into the mouthe
came for the same purpose that men should beleue in hym and obtayn saluation by hym But where as they will not there is no faulte in Christ. For it were mete that they should lyue after the maner of CHRIST whiche is their Lord and not Christ after theirs And the Gospell is for no other cause And we ought to haue respecte therto But he that is loth to do so can blame nothing but his owne stubburnnes and damnable wickednes and not the Gospell which is without faulte And this is the fyrste parte of this prophecye But where as Simeon turneth his speach to the mother with these words And the sworde shall perce through thy heart that the thoughtes of many hartes may be open That semeth litle to agree with the words of the Euangelist wher he said Simeon blessed her For what blessing or wishing of any good thing can there be wheras he prophecieth so to come to passe that her heart shall be perced with a sworde This is not only written for Christ or Maries sake but for our learning is it written that haue nede of it that we may fashion oure iudgement therby For what man is there not only I but of the chiefe Apostles that wold haue suspected that the malice of the world wold haue ben so great except the Gospell had geuen vs a reuelation herof before For there were many good men before this reuelation whiche lyued very soberly and godly There were many wyse for whose honestie a man might well pronounce with an othe And this is no litle renoume of the worlde without the Gospel to haue such science wisdom and honestie c. But it is also a greater thing in religion that the worlde hath inuented and ordayned these religiouse orders The Popedom is an example For what man when he beholdeth it wil not conceaue a great opinion of godlynes This is it in the worlde if the Gospell be not there shyneth wyse men honest sober and vpright men And all this is by the reason of ciuill vertues and partly by iugling ceremonies that excepte the goodnes of God helped all should be cast headlong into destruction with this pretence that they were iuste holy wyse and pure from synne But when the Gospell is opened and the child Iesus preached there is it almoste proued to the sences declared with pictures that these saynctes are moste synners and these wyse most foles and these sober men moste cruell tyrantes Neither hath the Gospell any enemies more spitefull than these men that are great wyse prudent vpright in lyuing good and holy And the more they excell with these vertues so much the more they behaue them selues enuiously against the Gospell as we proue by experience The more religion the Mounkes shewe in praying fasting and other chastisings the more furiously do they behaue them selues against the Gospell And this it is that Simeon speaketh of in this place What a great shew saith he maketh the worlde in both administrations as well ciuill as religiouse They lyue honestly and holyly with great sparing and defrauding them self of their pleasure and they may soone be taken for Angels and the sonnes of God for their great wisdom and holynes Who could beleue that there might lie hyd suche corruption vnder such a fayer shew And here is no art so full of knowledge out of the which this might be iudged and perceaued excepte this only texte wheras he saith that the Gospell shall vtter this poyson Wherfore when this is opened it moueth to wrath these so great so holy men so that they muste nedes betray them selfes and shew before all men that all that they do is but hypocrisie For there are other exaÌ„ples besyde this caste against this There are very wyse Princes that are earnestly moued with the care of sauing their subiectes they are not couetouse no dronkards no gluttons they be diligent in doing the busines of their realme to defend men from wronge they are chast husbandes to be short if a king should be prayed for and wished they wold be thought moste mete for theyr vertues prudeÌ„ce goodnes holynes c. But wilt thou know how the matter goeth For scarsly at the publyshing of the Gospell may a man perceaue this vncredible hypocrisie and this bloud thyrstye hearte which gapeth for the shedding of innocentes bloud whiche myngleth all things with great deceites and letteth passe no kynde of subtiltyes to oppresse the Gospell and to ryd it out of the way so that yet by this occasion that is made open whiche before no maÌ„ wold beleue that so great synnes should lye hyd vnder such an holy apperance It chanceth by the launcing or cutting of no thing that this pestilent poyson gusheth out but only by the Gospell My reason is this that if the Gospell should with mans coÌ„sent be taught that they should be the fyrst alowers therof that do of set purpose professe religion But who so euer thou art aunswer me this Is not the Pope the Bishops the Priests the Mounkes the vniuersities with their Doctours the most spitefull enemies of it that be Which thing Simeon meaneth here and saith to Mary This thy child shal be author of so great a tumult and shall bewray them that myght sone haue lyen hyd from al men ye that wold scarsly know them selues he shall open their heartes that they that were counted for moste holy may be knowen to be blasphemeâ—s full of gyle deceit periurie hate enuie and all malice Suche fylthynes shall be opened in them by hym whiche neuer the lesse for their dyuers vertues wisdome innocencie vprightnes and holynes might be counted worthye to rule all the worlde ye and heauen also This opening of the heart is administred by this chylde At the fyrst whan the Gospell came abrode I neuer thought that the worlde wold be so madde I Iudged all men after my self whereas I thought this that all men wold triumphe for ioy that they are deliuered earnestly From the tyranny of the Pope and by Christ made partakers of all that good thing the whiche before they studied with great coste and payn to purchase and yet all in vayne And I thought that these things wold specially please the scoles and Byshops if it wold please any But how are we handled For this doctrine are we intreated without all mercye And no man hate vs more than the religiouse men We muste accustome our selues to suffer this iniquitie and must not caste of the Gospell for this wickednes of the worlde But set forth the doctrine therof the more earnestly For it is such that bewrayeth the dyuell and his members how great an enemy of God is the world with all his giftes and vertues For I could neuer know by my self that so great wickednes and contempt was in mans heart But the Gospell teacheth vs to knowe well what is the Pope the Bishops the Princes the Nobles the Citizens the Rustykes euen
that they be vexed as dyuels for as much as they doo not only refuse this holsome doctryne but persecute it also with all spite and despise it very prowdlie I perceaued not this before that I learned the Gospell but thought that the holy Ghoste had reigned in their doyng And this is the pith of this saying whereas Simeon saith that Christ shall open the thoughtes of mennes heartes But why doth he open them Truely for oure instruction coÌ„forte To instructe vs after this sorte that we be not offended and troubled when the folishenes of such men betrayeth it selfe For this matter can not be without admiratioÌ„ when these goodly and wise princes other good meÌ„ procede to such madnes that they can not suffer the word of God but do curse it moste wickedlye For this thing the Gospell geueth succoure and openeth this mysterie Before tyme the thoughtes of the hearts were secret but now coÌ„meth he forth that both is in dede also called the opener of the heartes He doth so open the secretes that it may appeare what mennes thoughtes be whiche neither they them selues neither any other knew before and yet were they to be opened for they were no better before than now but they were ouer couered with a colour that they could not be seen and the thoughtes of the heartes lay hyd But now after that the Gospell is set foorth it appeareth as playne as the sonne what was hyd before euen a very pit of al myschefe And there is no state of maÌ„ wherin it goeth not after this sorte ye as well amongest the hye Lords as the low loordaynes And look how much the better and holyer they be in both partes so much the more they hate the Gospell and are full of poyson and blaspheming of God And that Momus thought to be omitted in the perfecte making of man that is accomplished by the Gospell euen an open place to se into the heart and breast that the priuities of the heartes may be seen and that nothing according to the saying of Simeon may be hyd SecoÌ„darily this opening of the heartes is for oure confort seing the world can be brought by no meanes to allow Gods word and yet it sheweth outwardly a great pretence of holynes that we should not feare it but thinke this surely that whatsoeuer apperance of righteousnes ther be yet for as much as it is found giltie in this vyce euen that it can not abyde Gods word but persecute it that it is condemned with the dyuell and with all that thereto belongeth and that all his holines and workes are but counterfaited For if things be considered by their proper nature it is no euill thynge to be indued with wisdome rightousnes and sobernes But this is euill when excellent vertues be vsed for clokyng of most greuous synnes that is of cursing God and persecutynge his worde Uirginitie is muche craked of as it is in dede a rare and great gifte But what commendation woldest thou leaue for that Uirgin that woulde commit murder The commendation of this gyfte shoulde not seme so great seing it is ioyned wit suche a great crime that it myghte be thought worthie of lyfe Lykewyse also goeth the matter in this case it is accordinge to the sayinge of Simeon speakynge this vnto Marye Thy sonne shall conuicte the worlde of greate crimes of thefte of man slaughter of murderynge of fathers and that euen them that are nowe almost counted for gods He shall so open them and their heartes that they shall declare euidentlye themselues to be the extreme enemies of god This hypocrisie is now to be suffered wherin the outwarde apperaunce hydeth greate offences but this will not continewe longe Let CHRIST onely come abrode with his gospell and it shal be euident that all the worlde is full of leude persons of the enemies of God of theues and robbers They can not pacientlye suffer themselues this to be named yet before GOD they can not purge themselues of these crimes For althoughe the outwarde lyuynge be vpright yet is there this faulte that there is so greate vngodlines in them that they can not suffer gods worde whiche can make good that this name is most agreable to men For the tounge and handes are with a lytle thynge and by a smale occasion driuen to slaughter wheras the hearte before is ful of slaughter This vice is opened by the Gospell whiche otherwise no man could knowe and no man also beleue Wherfore Simeon addeth nowe furthermore in his spech to Mary A sworde saieth he shal perse thy soule For she was faine to behold and fele this outragiousnes of the world and not only she but all the vniuersall churche Nowe it is vnpossible for a man to see all this without sorowe and greate trouble of minde As Peter sayeth by Loth. That he dwelled amongest them being a righteous man both in seing and hearyng from day to day vexed his righteous soule with their vnrighteous workes This is then the sworde that perseth the hearte that is to saye the hearte is tormented for that the wickednes of the worlde is so greate and so full of dissimulation and worketh in the meane tyme all kynd of iniuries and infamies against God and his saintes And this is one of the crosses of Christian men euen the sorow of the hearte whiche passeth all other thynges that greue them and causeth them beinge so vexed to groue for payne Whiche when they haue doubtles the paynes of the wicked tarrieth not longe after And this is spoken as touchyng the Prophecie of Simeon With this prophecie of Simeon is ioyned the hystory of Anne the Prophetesse which testifieth preacheth also herselfe through the holy ghost of christ Of her this reporteth the Euangeliste How she serued God daye and nyght in prayer and fastynge This do our aduersaries the Papistes caste in our teth as thought it made for them Wheras yet we neuer denied that God must be serued with fastynge prayer For seing that fastynge that is temperance in eating and drâ—â—kynge and prayers also are commanded of God we also count them to be a portion of gods seruice For obedience is commanded But the Papistes are not content with this but they cast an addition therto requiringe that this obedience shoulde belonge to the obtayninge of remission of synnes and euerlastyng lyfe But we denie that precisely and answere with the angel that that is don only by the child Iesu which is called Iesus and a Sauiour that he maye saue his people from their synnes But here let vs make an end and cal to god for his grace that he will be mercifull vnto vs defende vs against al offences and geue vs so muche power that we maye rise in Christ and neuer stumble with offence at his doctrine the which thinge Christ our Lord vouchsalf to graunt vs. Amen The Circumcision of Christ and of the Iewes The fyrst
for to do That when we see oure vncircumcised heartes and oure vncredible disobedience we might not despaire therfore and so caste oure selfe on Christ and say I am a synner who denieth it neither dyd I euer fulfill the will of God Christ hath done this for me Doughtles the lawe can not condemne hym that he hath lefte the least pointe of righteousnes vndone Wherfore I haue nothing to do with the lawe that it should accuse me or condemne me For I am not alone but Christ is with me Hym do I embrace his righteousnes lay I before God for me and my synnes let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom After what maner he shall remit synne iustifie and geue euerlasting lyfe For the Angell doth breifly comprise these long sermons in one word that Christ shall be a sauiour and haue the name of Iesus And to this belongeth especially the singular prophecye of Esa. 9. Where as the Prophet nameth Christ with sixe names A meruailouse one a couÌ„celler vertue stronge the Father of the worlde to come the Prince of peace For all these names belonge to this only that we by hym may obtayn saluation against synne and death and after that righteousnes and euerlasting lyfe And here it behoueth Antichrist to geue accoÌ„pt of his doings with all his rable of sophisters whiche taketh this name from Christ and then describeth hym to men as a cruell and an angry Iudge to whom no man may come but by the intercession of sayntes and good works And here they offend two ways Fyrste in that that Christ is spoyled of his name that he may not be Iesus and a Sauiour Then in that that this name is geuen to sayntes yea and rather to oure workes as though that CHRIST refused to be a Sauiour and were delighted with oure destruction These great deceites of the dyuell are not to be vnknowen when he defyleth oure heartes with thoughtes that GOD is angry and casteth vs awaye and hath no respecte vnto vs in temptations But I pray the howe do these thoughtes agree with this name that the Angell by the commandement of GOD nameth this chyld IESVS If this name then be true it is not Gods will that we should perishe but this is rather his will that we should be recouered from euill Therfore let vs lay vppe this name in oure armary that we may in oure temptations trust vnto the safegard therof in that that the sonne of God CHRIST oure Lord is called IESVS As it was in paradyse declared as touching hyme that this seede should breake the head of the serpent that is should helpe and succoure vs agaynst the dyuell and his kyngdome GOD the Father of all conforte and mercie geue vs alwayes the encrease of this fayth and for this Sauiours sake preserue vs for euer AMEN Vpon the Epiphanie of the Lord otherwyse called the twelfth daye Mathew ij WHEN Iesus was borne in Bethleem a Citie of Iewry in the tyme of Herode the kyng Beholde there came wyse men from the East to Ierusalem saying Where is he that is borne kyng of the Iewes For we haue sene his starre in the East and are come to worshippe hym When Herode the kyng had hearde these thynges he was troubled and all the Citie of Ierusalem with hym And when he had gathered all the chiefe Priests and Scribes of the people together he demaunded of them where Christ should be borne And they sayd vnto hym at Bethleem in Iewry For thus it is written by the Prophete And thou Bethleem in the lande of Iewâ—y art not the least among the Princes of Iuda For out of thee there shall come vnto me the Capitayne that shal gouerne my people Israel Then Herode wheÌ„ he had priuily called the wyse men he enquired of them diligeÌ„tly what tyme the starre appeared And he bad them go to Bethleem and sayd Go your way thyther and searche â—iligently for the child and when ye haue found hym bring me word again that I maye come and worship him also WheÌ„ they had hearde the kyng they departed and loe the starre which they sawe in the east went before them tyll it came and stode ouer the place wherein the chyld was When they sawe the starre they were exceading gladde and went into the house and founde the chylde with Mary his mother and fell downe flatte and worshipped hym and opened theyr treasures and offered vnto hym giftes Gold Frankensence and Myrre And after they were warned of God in sleepe that they should not go agayne to Herode they returned into theyr owne countrey another way THE EXPOSITION THIS is the day of the Epiphanie For this they say that there befell three reuelations in one day but yet not in one yeare when Christ opened hym self to the wyse men that cam from the east by a starre when he was baptized of Iohn in the floud of Iordaen and when he dyd the fyrst miracle in the mariage But whether this chaunced in one day we make no great matter of it But this is specially to be consydered that all these hystories bee to describe a speciall doctryne as is that hystorie of this daye as touching the wyse men For Christ wold haue hym self to be knowen not only amonge the Iewes but also amonge the Gentiles Leaste the Iewes should lay for their excuse that he had kept hym self so close that no man could know hym For where as this was confirmed by prophecies that he should be borne of the Iewes not as a gorgiouse and magnificent kyng but so poore that he could scarsly finde a place to be borne in it could no otherwyse be but there muste nedes rise a great offence by his coÌ„ming And the Iewes were not a litle offended therby Wherfore very necessitie required to make suche an open reuelation of hym self amongest the Gentiles that although great poouertye was with this kynge yet that there might be euident commendations of hym For it is not to be counted a smalle matter whereas the wyse men came from the easte and brynge tydings of this chyld to Ierusalem Euen as Simeon also in the temple and Anna doth commende hyme and the Angels in the ayer and the shepheards in Bethleem All are occupyed in this chylde they extoll and commend this chylde There lacke no gloriouse commendations for this chylde to bringe hyme to light amonge the Iewes and to make hym knowen of them But this reuelation is moste famouse where as the wyse men comme from the farre costes to Ierusalem and doo open the matter only there as touching the byrth of the kyng of Iewes so that Herode and all the Citie of Ierusalem with hym were troubled and moued wherfore the Iewes can not make any
excuse of their ignorance as though they knew not that this kyng was borne For they were troubled by the tydinges of the wyse men yea and for a greater witnes also they declare to Herode and to the wyse men the place wher Christ should be borne Wherfore they are conuicted both by their owne record and also by the record of the wyse men that this kings byrth was not vnknowen vnto them The doctrine therfore of this example is put forth to vs that we should looke for no other ways No man can come vnto this chyld or fynd hym but he that foloweth the word as a leader and neuer goeth from it the bredeth of a nayle For if we let passe the word we stumble euery where This chyld is to lytle regarded and to muche despised Wherfore it is not possible but the reason muste nedes stumble and be offended euerye where when it considereth with how great pouertye this chyld was borne into the worlde For what other thyng is all his lyfe els but very pouertye myserie affliction calamitie contempte reproche He therfore that setteth a syde the word and careth not what he heareth or what be preached of this chylde but will onely take his eies for his iudges in this matter can be no more ioyned with Christ than the Iewes were And this thinge is most perillous when it is done in the conscience As the example of the papistes doth testifie whiche omitte the worde applie their mynd to suche Imaginations that they phantasie Christe to be such a one as they conceaue of their wit and reason They allowe not this in hym that he onlye sholde be their sauior wherfore they patche therto their workes and looke for saluation as well by thē as by Christe They praye vnto Marie also that she maye recōcile her sonne to them And in suche prayer they holde opinion that she is a Sauiour where as it is not so in dede but a very false imagination For what soeuer is bestowed in the serche of Christ without the word all that goeth to the dyuell whiche afterwarde causeth men to thynke this that Christ is a iudge and appoynteth moste cruell punyshementes for men but he that wolde not be confounded in his presence must be well defenced with the intercessions of Sainctes of Mary Wherfore this was a maner in the popedome to put more trust in theyr supplications then in Christe hym selfe And it can neuer come to any other poynte where as the worde is caste asyde And verily the dyuell because he vnderstandeth that hys chief safegard of al his matters consisteth therin he laboreth all that he can to make men forsake the worde and to folow their own imaginations For he perceaueth that by this means he shal be sure to haue the victorie ouer vs. Wherfore nothynge is more necessarye then to hold fast by the word to haue no other trust as touchyng matters that belong vnto godlynes and holynes than as the worde it selfe prescribeth but this is not so easye for men to beleue and to persuade them selues There be many that can not be entreated to beleue the wordes of the Lordes Supper They will beleue no more then their reson and sence can perceaue Thei beholde the worke it selfe without the word and they see no other thyng than bread and wyne But this is nothyng els then to behold the outward shale and to let passe the thyng which is in Christes wordes The wise men also had first high cogitatiōs as touchyng Christ when it was opened vnto them by God euen that a kyng of the Iewes was borne They take their iorney forthwith to Ierusalē thinkyng that they shold fynd this king there in his noble court and gorgious palaice For what other thing could reason conceaue in suche matters But when these thoughts are without the word they come soone to nought neyther do they find the child at Ierusalem which neuertheles was the holy citie and habitation of God They must nedes haue the word to bryng them to Christ. This is the true starre and sonne which leadeth to this chyld Wherfore this example of the wise men is to be counted a singular an excellent thyng where as they remoue out of their eies and hearts all their thoughtes which they and other men had and folow the worde which was put forth to them out of Micheas the prophete For they ar abashed and offended when they be sent into an other place frō Ierusalem where the true seruice of God was and where God abode hymself from God himselfe and his temple vnto Bethleem a vile town wheras neuertheles they cam not to salute any person of lowe degree or any workeman but the kyng of Iewes They folow the word streight way and care nothyng for any other thoughtes They haue onely respect to this what Micheas sayth they sticke sure to that This faithe is a thyng of no common example For if I had ben in this case I wold not haue departed from the Temple For where is it more like that the kyng of Iewes should be found which is so famous than where God hath his habitation where the priesthode and all the religion hath his fundation But it goeth otherwyse with this kyng He alloweth it not that his place should be amonge the priestes at Ierusalem as he is neither at this tyme founde with the Pope and his congregation But he gothe about rather to abrogate and take away both the priesthode and the kyngdome where as they had so great confidence in these thynges in that they were the Priestes Leuites and people of God and had his temple This dothe Christe thynke that it ought not to be suffered For suche a defilyng of the Temple priesthode and of all the seruice myght not be suffered or if they would stubbornely procede in suspendynge it Moyses and all the seruice was to be disanulled for that prophanation and defylynge As at laste it came to passe But the obedience of the wise men commeth of true godlinesse and therefore they haue theyr dooynges confirmed by GOD soo that theyr waye is shewed vnto them frome Ierusalem vnto Bethleem and to the house where the chylde was by a Starre And they hadde no lyttell neede this to be confirmed least they shold be offended by that strange sight Pouertie was euidente euery where Ioseph and Marye were not at theyr owne home The Chylde was layde in a maunger There were there no thynges necessarye How shold this be with suche a great kyng It might rather be counted a thynge woorthy to be laughed at But the good wyse men bee not offended with suche thynges but regard rather the saying of the Prophet and the signe of the Starre Wherfore how soeuer the matter gothe they geue and perfourme that honoure due vnto the kynge they fall downe before the chylde and worshyp hym they open theyr treasure and take foorth a kyngly present And this
not this voyce It is the voice not of a shepherd but of a wolfe For thus is the report of this beast that is to say of a shepe It hath this nature and propretie that amonge all beastes there is none that hath so quick an eare and so sharpe and redy sense of hearyng as the shepe hath as experience declareth For if neuer so many crye and call it regardeth them not It refuseth all excepte her owne shephearde Hys voyce shee knoweth and heareth Unto that she goeth and maketh haste In lyke maner yong lambes euen in the greatest flockes euery one knoweth the bleatyng of his owne damme and foloweth that so long tyll at the last he hath founde her Christ hath respect to this nature of the shepe and compareth his Christians wyth theym that they also after the same maner should moste diligently hearken to the voyce of the shephearde that they be not deceaued And this is his meanynge that where the voyce of Christ is not his shepe can not be allured nor moued there to geue any eare And herein he geueth vs a playne commandement that if we will be his shepe we muste haue fyne and picked eares whiche may discerne the voice of CHRIST frome all other although those voyces seme to be neuer so clere pleasant and swete Therfore in this place it is to bee learned that wee geue diligent attendance to heare the word of GOD yea and that alone and none other that thorowe it we maye be able to sette oure selues agaynste all the subtilties of the ennemie whyche he craftily gothe about to conueye into our heartes and also beware of false and corrupte doctrine For a woolfe is euer a wolfe neither can he geue ouer his nature If he hath not hys purpose by false doctrine then doothe he inwardly imagine disceit thorowe pestilent and poysonfull thoughtes Here must thou followe the shepe and saye I care not for thys voyce It is the voyce of a wolfe and not of a shepheard The voyce of my shephearde is I am the good shepheard and I gaue my lyfe for my shepe But thou woldest bryng me to that poynt that I shoulde despaire haue no hope of saluation in my shepheard and flee from hym Thus maist thou haue healpe and comforte agaynste that tentation wherwith the deuyll goeth about to dismaye thee to take away thy courage to driue thee into erroure to make thee sorowfull and to brynge thee vnto desperation We must therfore aboue all thyngs diligently heare and certainly knowe the voyce of oure shephearde by thys meanes shall there bee betweene vs mutuall knowledge and loue For howe can he hate vs when he bestoweth his lyfe for vs taketh awaye from vs death synne and all euyls and freely geueth vs euerlasting life These thynges can come to vs by none other voyce Lette vs therfore so much the more diligently embrace it and make muche of it Moreouer this is greately to oure comforte that Christe in thys Sermon calleth hym self a shepheard and tearmeth vs whyche haue and heare his voyce sheepe For by this meanes a Christian hath no cause to complayne that hee is destitute and wantethe a shepheard He may want money substance health c that it may appere that we be left confortlesse with out a shepherd among wolues as Christ also sayde to his disciples Behold I send you as shepe in the mids of wolues And we daily se none other thing then this miserable face that the church is redy to bee deuoured of Antichriste euen as a shepe of the wolfe It semeth as though we had no shepherd that careth for vs and yet he neyther sleapeth nor slombreth that kepeth Israell But thus muste it nedes be that we shold loke for none other cōfort but only at the voice of this our shepherd wherof Christ himself saith My shepe heare my voice He that heareth the voice of Christ and foloweth it He may in this behalf glory that he truly knoweth his shepheard and that his shepheard also knoweth him For he that regardeth the word foloweth that the deuill can not hurte him For what soeuer chanceth concernyng his lyfe goodes wife childrē c. He kepeth alway freshe in memorie this voyce of his shepheard Thou arte my shepe for thou hearest my voyce and knowest me and I knowe thee so that all his cogitation meditation studye and exercise is altogether in the woorde and faythe and in nothyng els at all as Christe hym selfe sayeth I knowe my sheepe euen as my father knoweth me and I know my Father For when Christ the sonne of God was in the earth he shewed none other power that he had but as though it had ben in the free choise of the deuill and of wicked men to deale with hym euen as they them selues lusted GOD seemed vtterly to forgette hym euen as thoughe he neyther cared for hym nor knewe hym But when Christ hanging on the crosse cōplained said My God my God why haste thou forsaken mee when he dyed on the Crosse when he was buryed and the deuyl in a maner persuaded that CHRIST had no GOD thenne was it euidentely declared that the Father knewe hym For hee dydde delyuer hym frome hell and deathe So sayeth Christe shall the matter goe with you But lette not thys trouble you when all thynges shall so comme to passe as though I dydde not knowe you For a Christen man in thys worlde muste be assaulted and combred with calamities crosses myseryes afflictions troubles and wyth all kynde of aduersities so that there shall appeare no difference at all betwene hym and the vngodlye For outwardly the lyfe and deathe of bothe are in a manner all one yea that more intollerable and harder is It seemeth outwardly that the condition and state of a Christian manne before GOD is worse thenne the state of any Ethnicke and infydelle For hee is more troubled and oppreste wyth many mo tentations and afflictions But let not this moue thee but holde faste with toothe and nayle that he sayth I knowe my shepe But here thou hearest the deuil and reason making this obiection howe can God haue any care of thee seyng thou arte so myserably afflicted and troubled Answer thou thus I knowe that he knoweth me Neither dothe thys make my faythe to faynt that I dye and suffer all this trouble For I know his voyce and I truste vnto that that as a shepheard vnto hys shepe he putteth forth his voyce vnto me whyche I ryght well knowe and sayth I am thy shepheard I dyed for thee I gaue my life for thee This worde I heare and beleue This is the only and sure token vnto me that he knoweth me and I know hym agayn And although I nowe feele and perceaue otherwise then Christe here speaketh yet shal not all this make me to fainte nor to plucke my fayth from his worde All thinges are full of the crosse
bytyng worme of conscience forasmuche as God is not now angrie with vs but standeth sure by his promise of grace and mercy which he hath made with vs for his sonne Iesus Christes sake He that beleueth thys is sure to be saued For this gift is geuen to make vs safe from death and synne For euen as a great flame is in comparison of a droppe of water so is Christe in comparison of the synnes of the worlde As soone as they touche Christe and as soone as the gift is receyued by Faith our synnes are quite consumed and abolyshed euen as a drye stalke is by an hot fier For here thou hearest by the worde of Christ that God so loued the worlde that he gaue his onely begotten sonne for the worlde that all that beleue in hm shoulde not peryshe but haue euerlastyng lyfe He saith precisely here They that beleue in hym He saith not he that taketh vpon hym this or that worke and thereby endeuour hymselfe to purchase Gods fauour Only Faith it is that purchaseth this gyfte Wherfore lette our aduersaries withstand this sentence neuer so muche lette them rayle neuer so muche agaynst it yet is this sentence sure and inuincible that they that beleue in him shall haue euerlasting lyfe and shall not perishe And se thou put nothyng hereto nor take nothyng from it lest thou shouldest seme to take vpon thee to correcte Christes iudgement These are excellente woordes and the wordes of lyfe God graunte vs hys grace to print them in our heartes For he that hath these wordes surely fixte in his hearte can be feared neyther of the deuyll nor of synne nor of helle but wyll be of a quiete heart and say I am withoute all feare For I haue with me the sonne of God whom God hath geuen vnto me by loue and by the word of God that is by the gospel which certifieth me therof And thy word O lord thy son Iesus wil not deceiue me in whom alone I put my truste If I be any thynge weake in Faith grant me that grace that I may beleue more stedfastly For I besydes this haue no other healpe in thys euident gyfte and loue of GOD but that we shold all by a lyttell and a lyttell beleue more and more in this gyft For Faith is requisite as thou hearest here of CHRIST And the stronger that Fayth is the greater is the ioy pleasure and securitie that is felt risyng in the mynd so that after that the mynd is most prone and readye to doo and to suffer all thynges whyche we knowe that God doothe requyre of vs and wylleth vs to doo knowyng that he is louyng and vseth nothynge but loue towarde vs. But thou wylt say If I were as Peter Paule and saint Mary were this gift would be confortable vnto me For they are saintes and therfore doubtlesse this saying pertaineth but vnto them Howe should I that am a synner by any meanes vnderstande that it pertaine vnto me whiche haue so often offended God by my synnes and haue made hym my enemie Such thoughtes can not be auoyded when the hearte after this kynd of preaching reasonyng beholdeth it self considereth his syns And here must we be circūspect and ware least we laying aside Gods word geue our selues any long tyme to such thoughtes but forthwith must we returne to the word and order oure Iudgement accordynge to the same For those thoughtes ar nothyng els but very incredulitie and vnbelefe which goeth about to withdraw vs from this swete gospel And trewely vnbelefe can be ouercome by no other meanes but by the worde of God Of this preacheth CHRIST that wee shoulde not doubte of thys woorde sayenge that his Father the trewe and eternall God in heauen dyd so loue the worlde that he delyuered his only begotten sonne And this is sure that the world here dothe not signifie Mary Peter Paule onely But the worlde signifieth all mankynd Therefore if thou takest thy selfe to be of mankynde or if thou doest not beleue that compare thy self with other mortall men that thou mayst vnderstande that thou art a man For why shouldest thou not suffer thy selfe to be of thys name seyng that Christ with plain wordes saieth that GOD gaue not his sonne onely for Mary Peter or Paule but for the worlde that all shoulde receaue hym that are the sonnes of men Then yf thou or I wold not receaue hym as though he dyd not appertayne vnto vs truely it would consequently folowe that Christes wordes are not true where as he saith he was geuen and deliuered for the worlde Wherfore hereof appeareth that the contarye therto is moste assuredly trewe that is that this gift belongeth as well vnto thee as to Peter and Paule forasmuche as thou also art a man as they are and a portion of the worlde that God maye not be iudged in his worde and this thought rise in our heart thynkyng on this wise Who knoweth whether I am also of their number to whom the sonne of God is geuen and eternall lyfe promised For that is as muche as to make God vntrewe of his promise Wherefore whenne thys thoughte commeth vpon thee suspecte it as thou wouldest suspecte the deuyl least thou be therwith deceaued And say thou what is that to me that I am neyther Peter nor Paule If GOD woulde haue geuen thys gyft to them only that should haue ben founde worthy he wold haue geuen it to the Angells to the Sonne and vnto the Mone For they are pure and vndefyled creatures whyche alwayes obeye God and neuer doo declyne and swarue frome hys Preceptes But thys is the truthe of the matter hee gaue hym to the worlde And the worlde is no woorthyer thereof then as I sayde before Wherefore although I am neyther Peter nor Paule yet wyll I not suffer my selfe to bee putt besyde thys gyfte but wyll challenge as muche thereof for my part as dydde Dauyd and all the holy Apostles For what was Dauyd Dydde he not trespasse heynously and greuousely Also what were the Apostles were they not synners and vnworthye Wherfore lette no man folowe thys reason saying I am a synner I am not iust and holy as Peter was Wherfore I dare not bee so bolde as to chalenge this gyfte for myne But rather reason on thys wyse What soeuer I am yet God is not to bee taken as vnfaithfull of his promyse I am a portion of the worlde wherfore if I wold not take this gift as myn owne I shoulde make God vntrue But thou wilt say Why dothe he not shewe this to me alone then I wold beleue and thynk surely that it apertained vnto me But it is for a great cōsideration that God speaketh here so generally to the intent verily that no manne should thynke that he is excluded from this promyse and gyft He that doth exclude him selfe must geue a count why he dothe so I wyll not iudge them
worde and maketh them Christians Then he commaundeth them to launche forthe and to caste their Nettes for a draufte Peter obeieth and hath his purpose This should we doe in our owne matters also GOD giueth vs not by and by in the beginnyng all thynges plenteously For if he should giue it vs as sone as we were Christianed and receiued into the catholike churche we would not thinke it came from hym Wherefore he sendeth vs pouertie for a tyme that we should not be ignoraunt of trouble and that one should almoste be faine to despaire in that he lackyng all thynges can not tell what to doe or whiche waies to take and also is in perill to be famished In this case then that mercifull Steward Christe will bee at hande and saie sette thy heart at reste I knowe all lose forthe thy net cease not to labour and looke for a blessyng For although thei be nedie yet must thei not despaire and deny Christ and murmure against God but trust that GOD at his time will sende thinges necessarie and that he will not suffer them to be ouercome in doyng their labour and vocacion For Christ giueth not Peter fishe on this wise that thei should leape into his boate but he muste launche forthe his shippe prepare his Nettes and dooe all thynges as Fishers are wont to doe Although he became a Christian now first he muste commit the successe thereof into Gods hande So must we also walke as euery mannes vocation is If thou labour for the maintenaunce of an housholde or art an officer with aucthoritie apply thy vocation diligently For this is not against thy religion and thou maiest by so doyng doe that that is acceptable to GOD. As for all other charge and rare caste it on GOD as how he should nourishe thee and finde thee thinges necessary And despaire not bicause thou must striue with nede and pouertie For there remaineth time inough wherin thou canst not tell what thyng or blessyng shall chaunce as thou seest here Remember this onely that thou must kepe constauncie and continuaunce least thou be ouerthrowen with impacience He that can not be content to doe this but casteth awaie his nettes assone as he looseth his purpose and forsaketh his vocation and fall to an other kinde of life it is no marueill if this man hath no good and prosperous chaunce in all his life This is the first doctrine that we be not discoraged and vexed in pouertie and necessitie if we fele not Gods blessyng by and by at our nede We muste not require this of God to fulfill our desire whē we will Bee thou not lothe a while to take labour in vaine and to be paciente Thou muste not refuse to lose a nightes labour so that thou maiest thereby hope that the heauēly father will helpe thee at his tyme with his blessyng accordyng to the common saiyng Dat deus omne bonum sed non per cornua taurum Labour and pacience is requisite Thou maieste looke for Gods blessyng so that thou forget not the first poincte that is to lende thy shippe to Christe as Peter did that he sittyng therein maie teache and that we heare the worde diligently and learne it exactly For this is specially to bee marked in Peters example that he suffereth nothyng to hinder hym but casteth from hym the frowardnes of the vnbeleuers and goeth wholly to Gods worde And that it maie be well vnderstande how greatly this is in Peter he is not feared by that that is Gods common practise in all his woorkes and is vsed also of GOD in this draught wheras he pointeth the matter first to be doen after a triflyng sort For this is commonly the waie of Fishyng not to looke for any greate praie out of the water at middaie The night is more fitte for this gain And the Fishers are not wont to fishe in the main but nigh to the bankes Christ regardeth not this common trade of fishers but commaundeth Peter to launche forthe to the depth and whereas thei had taken nothyng in the night in that place Now he biddeth them at middaie to lose their Nettes for a draught This semeth an absurde and foolishe thyng to Peter and he seeth that Christ knewe not the arte of Fishers well but yet he answereth manerly Lorde saieth he we haue laboured all this nighte and haue taken nothyng If wee should followe the preceptes of our occupaciō we should haue no great hope of a praie yet will I proue at thy woorde If that helpe not all is but loste laboure If Peter would not haue shewed his reuerence towarde Christ he might haue spokē vnto him more roughly bicause of his ignoraūce on this wise How presumeth this man that he taketh on hym to teache a Fisher his crafte whereof he is ignoraunte Why should he put his ower into an other mannes bote ▪ It is not one thyng to bee a teacher and a Fisher Christe when he teacheth ought to bee heard But when he teacheth to fishe who should heare hym Thus would we perchaunce answere Christe For so are we alwaies wont to doe We will bee wiser then Christ. But Peter is wiser then so he laieth aside all suche thoughtes and thinketh thus what soeuer my craft be I will not despise this woorde And so he embraseth it with all his hearte and he letteth passe bothe his science and his reason and all suche like This is marueilous as touchyng the faithe of Peter whiche could folowe Christes commaundement and laye a side all his owne thoughtes and sticke surely to the woorde For this is euident by common experience that men are well pleased whē their commaundementes are doen although there come little successe thereby Contrariwise thei are greued when the maister commaundeth and the seruaunte obeyeth not but thinke his owne waies better In our owne matters we cā not abide suche menne yet wee shewe our selues suche alwaies toward GOD settyng so muche by our owne reason that we obeye not Gods worde But what vntolerable arrogance is this when GOD is controlled in his worde Who can abide this in his seruaunt if he stande proudlie against his maisters commaūdement and thinke his owne reason better Wherfore GOD iudgeth that he is specially worshipped when we shewe our selues suche toward hym and his worde as this Peter did And although we be otherwise entised yet let vs bridle our selues that we maie preferre the worde of GOD before al reason He that holdeth the worde after this sort pleaseth GOD and all his Angelles And if the congregacion could obtaine this it could not be so encombred with sedicion there would be no sectes no heretikes but all congregacions should perfectly agree as touching doctrine and sound faithe Now thei can not be perswaded hereto and bicause euery man trieth the opinions of religion by the measure of reason and mannes wisedome it commeth to passe that all thynges are full of errours and discorde This
Ihon. x. i. Peter ii A newe life is required oâ— euery true Christian. What mercie is Math. v. Roma xii Math. v. The exceadyng greate mercie of god toward synners This is proued true in our Corne-mongers A goodly similitude God the father is sette forthe to vs for an exaÌ„ple Math. v. Math. v. Roma xii All reuengemente is not forbidden The Magistrate beareth not the swerd in vaine Roma xiii Folishe pitie marreth the citee A good lesson for rulers Gene. 37. To punishe euill doers is a great work of mercie Youth ought to be brought vppe in the knowledge of Gods misteries Synne scapeth not vnpunished for euer Mercie is to bee shewed not onely to frendes but also to foes Christes exhortacion to the christians The loue of the christiaÌ„s differeth gretly from the loue of the Gentiles The heauenly father iudgeth vs not neither ought wee to iudge other Math. xviii Deut. 32. Romo xii How God measureth to vs before faithe Math. xviii Psalm iiii Ephe. iiii Confession of the faulte is necessary vnto the forgiuenes of synnes i. Reg. xiii The similitude of the moate The moate we euer beholde the beame we regarde not Why God coÌ„cealeth our synnes What fruite commeth of the woorde of God Whatsoeuer is dooen in faithe pleaseth God Rom. xiiii All our doynges in Gods woorde Psal. cxix A difference betwene the woorkes of the Christians and Infideles Ephe. vi Exod. xx Psal. cxix Christe helpeth vs after pouertie commeth We muste not cease froÌ„ hope and labour i. Peter v. God giueth all good thinges yet he giueth not the Bull by the hornes Peter obeyeth the word Reason doth alwaies correcte Gods woorde God requireth obedieÌ„ce to his worde We muste not despaire if it succede not The example of Peter Marke well Christe hath mercie on synners Math. ix Luke xii God giueth to the vnworthie of his mercie A Nette for spiritual fish True godlinesse The rightuousnes of the Phariseis What is greatest rightuousnesse The rightuousnes that is required Psal. xxxii Roma iiii Actes xv Wherein the christian purenesse consisteth Math. v. Luke xviii The errour of the Phariseis An exposition of the sixt coÌ„maundement What it is to kille Luke xvi i. Ihon. iii. Fower maner of waies the sixte commaundement is transgressed and brokeÌ„ 1. Hearte 2. Gesture Racha 3. Mouthe â–ª 4. Hande â–ª Math. v. Deut. 27. Gala. 3. What is to be doen concernyng the fulfillyng of the sixt commauÌ„demente The Pharisaicall rightuousnesse The christiaÌ„ righteousnes Confession of our synnes to God is necessarie Praier Faithe The Papistes interprete not this lawe a right Math. v. In dissention there are two parties What the partie ought to doe that hath doen hurte Gene. iiii Leuii xix Math. xxii Marke xii Luke xx Roma xiii Math. vi Eccle. 28. Follow this counsail Math. v. Note well What the partie ought to doe that is hurte â–ª The Iudge is God The Sergeaunte is the Angell The prison is helle Luke vi Superiours maie lawfully punishe ofâ—endours Roma xiii i. Peter ii Psalm iiii Ephe. iiii The kyngdoÌ„ of Christe and of the worlde Titus ii Why this gospell is redde in the church this tyme of the yere The incredulitie of the worlde The coueteousnes of the wicked worldlynges reproued What this miracle teacheth Christes blessyng pertaineth to them that regarde his worde Math. vi Psalm 34. Psalm 37. Math. vi The greate miserie is the lacke of gods worde which is the foode of the soule Priestes giuen to priuat lucre more then to consider their cure A shepe with out a Shepheard Pro. xxix Where the word of God is not taught the people are sone seduced Psalm 34. Eccle. xv Hebr. iiii Marke vi Christe firste regardeth the soule and afterwarde the bodie Math. ix Luke x. The louyng affection of Christe towarde the people The punishment of them that haue not brought their people vnto the true knowledge of christ Why princes are set in aucthoritie Esai xlix and .lx. The highest seruice that we can doe to GOD is to bryng men to the knowlege of his worde Note well â–ª Christ fedeth the body also Mat. ix xv Luke xix The bodie with to much labour is not to be destroid Petturie is not to be feared of a christian Proue x. Psalm 127. How christian meÌ„ ought to behaue theÌ„ selues in euery kynde of fortune Christes blessyng enricheth Couetuousnesse Math. vi Psalm 34 35.37.55.104·145 i. Timo. vi i. Peter v. Against delicate fare Sumptuous fare health of bodie seldome agree Epicures How greate euilles come of excesse in eatyng and drinkyng Eccle. 27. Luke xvi Esai lviii Exod. xvi Nume xi i. Cor. x. Gen. xxviii iii. Reg. xix iii. Re. xvii iii. Re. xvii Daniel i. Dani. xiiii i. Timo. vi Math. vi Luke xi Prou. xxx Luke xxi Roma xiii Math. vi Psalm 34. With the sede of gods word heresi alwaie groweth· Math. xiii Math. x. We ought diligently and aboue al thinges to holde fast the word of God Gala. ii Ioan. epi. ii Sectaries come of the Deuill Newe faugled Gospellers The Cathechisme necessarie to bee knowen of al degrees The woorde of God is a defeÌ„se against the Deuill and all his ministers Ephe. vi Math. iiii Sectaries Schismatikes and Heretikes ii Cor. xi Carnal securitie openeth a waie to the Deuill for to enter into the hartes of meÌ„ Negligence of Princes bryngeth destruction of the common wealthe Note well NegligeÌ„ce of housholders bryngeth destruction of housholdes Disobediente seruantes The disobedience of seruauntes vnto their masters comâ—th of the deuyll Ephe. 6. Coloss. 3. Tit. 2. 1. Pet. 2. The deuyll can not abyde gods ordinances Scismatikes Sectaries Heretykes· All mens doctrine must be tryede by the worde of god Gen. 3. Ephe. 2. Rom. 5. The word of god is a sufficient armour agenste the deuyll and antichriste Gen. 3. Rom. 5. The first rule The nature of wolffes Shepes clothynge is not to be regarded Shepes clothyng what it signifiethe Flattiringe wordes 2. Cor. â—1 Office vocâ—cion title c. Math. 23. Marcke well Holynes of lyfe Anabaptistes Act. 2.4 The errores and heresies of anabaptistes Great giftes The seconde rule The fruites are to be considered The fruite of a true preacher or prophet What the wyll of god is Iohn 6. The fruite of true prophets and teachers Godly lyfe of the teachers Not the lyfe but the doctrine of the preacher is chefelye to be consydered Howe the pope and hys churche are to be tryed The doctrine and lyfe of the pope and hys churche The reward of false prophetes Mammon what it signifieth Why it is called vnryghteous MammoÌ„ Esa. 61. Goods wroÌ„gfully gotten are to be restored Ezech. 6. Note well Christen men ought not to spende their goods vnprofitable Riches ought to be bestowed vpon the poore Coueâ—osnes rulethe generally Behold ye oppressors of the poore Math. 25. Iac. 2. Act. 20. Good works are wytnesses of our faythe Ephe. 5. Couetousnes Gen. 4. Howe the master praised the vnrighteous stâ—eward