must knowe these manner of men and eschewe theym as false prophetes but to whō the trueth is not shewed of the father it is no meruayle if they be seduced by Antechristes and false prophetes C. Moreouer seing the Lorde dothe here pronounce that Antechristes false prophetes do brynge with them myracles and signes there is no cause why the Papistes should so greatly bragge of myracles or why we sholde stande in doubte of them By myracles they do confirm their superstitions that is to say by those by whiche the sonne of God foreshewed that the fayth of many shoulde be destroyed Wherefore they oughte not to haue suche force amonge wyse men that of them selues they shold be sufficiente to proue this or that kinde of doctrine But if they obiecte and saye that by this meanes Obiection myracles are ouerthrowne and brought to nothinge by the whiche as well the authoritie of the lawe as of the Gospell is confyrmed we answere that they had a sure and certayne marke ingraued in them which shoulde take awaye all doubt and feare of erring from the faithefull For so often as God shewed forthe his power to confyrme his seruaūts he did not worke so cōfusedly but that there might be a trewe distinction and all together free from deceyte Moreouer myracles do in such wise seale doctrine that the same also dothe shine in like manner and doth dryue away al the clowdes of darkenesse by the which Sathan doth obscure the symple myndes of men Finally if we seeke to beware of deceytes let vs alwaies kepe the inseperable coniunction of signes and doctrine It is not therefore good to beleue euery signe because it doth not followe by and by that they haue the truth which worke signes Myracles were done by Chryste by his Apostelles and successours by the power of the spiryte of GOD that their woorde mighte be confirmed and that it might be proued trewe which they preached namely that Christe was the sonne of God whiche was promised and sente in whom whosoeuer beleued shoulde be saued And they were so ioyned and linked to the word of God that they might not be without it But the myracles of false Christes and false prophetes by the whiche the vnbeleuing were ledde from Christ our sauiour are done by the spyrite of Sathan and without the word of god Suche myracles are they that are done by the Papacie of the whiche Paule speakinge of Antechrist hym selfe sayth And then shall the wycked be vttered whom the Lorde shall consume with the spirite of his mouthe and shall destroye with the apparance of his comminge euen him whose coming is after the workynge of Sathan with all lyinge power signes and wonders and with all disceyuablenesse of vnryghteousnes amonge them that perishe because they receiued not the loue of the trewethe that they might be saued And therfore God shall sende them straunge delusion that they should beleue lies that all they myghte be damned whiche beleue not the truth but had pleasure in vnrighteousenes In so muche that if it vvere possible the very electe This was added to terrefie that the faithfull might be more dyligent and careful to take heede For when false prophetes do brynge their pourpose to passe by vnbridled lycence and that they haue such greate power graunted vnto them to deceyue it were an easie matter to intrap and snare the secure and carelesse with their deceytes Christe therefore exhorteth and stirreth vp his disciples to watchynge then also hee admonissheth that there is no cause why they should be trobled at the newenesse of the things if so be they se many often times to be drawn into error Moreouer as he soughte to bringe a care to his disciples leaste Sathan they beinge as it were a slepe shold circumuent them euen so againe he geueth theym large and greate occasion of truste in the whiche they maye quietly rest them selues when he promiseth that they shall be safe by the helpe and preseruation of God agaynste all the deceites and snares of Sathan Although therefore the state and condition of the Godlye be fraile and slippery yet notwithstandinge here is shewed vnto theym a sure staye vppon the whiche they maye reste thēselues because it is not possible that they shoulde fall from saluation whiche haue the sonne of God to be theyr preseruer and keper For they are not so strong of them selues that they can resist the assaltes of Sathan but because they are the sheepe of Christe whom no manne can take out of his hande therefore they are stronge It maye be therefore that the electe may be moued and tempted by errors and signes but this is impossible that they should be altogether seduced frō the trueth from Christ their sauioure Notwithstanding we must watch carefully and not be slouthfull but consider our imbecillitie and weaknesse and commit oure selues vnto God least we suffer our selues to be ouercom and destroied C. For we must note this that the strengthe and assurance of our saluatyon is not sett and placed in oure selues but in the secret election of god For althoughe our saluation be kepte and preserued by faythe as the Apostell Peter teacheth yet notwithstanding we must assende hyer namely that we are therfore in safetie because the father hath geuen and committed vs to his sonne and the sonne hym selfe affirmeth that nothyng of that shall perishe which is committed vnto hym 25 Beholde I haue tolde you before C. The Euangeliste Marke dothe more fully set forthe the mynde of our sauiour Christe sayinge But take ye hede beholde I haue shewed you all thinges before By the which wordes we ar taught that they are worthye of no excuse who are made afrayde by the offences foreshewed of Christ For seing the wil of God oughte to be a rule vnto vs it suffisethe that we are admonished in tyme that he is so pleased Furthermore seynge he is sayde to be faythefull and wyll not suffer vs to be tempted aboue that whiche we are able to beare we shal neuer wāt power to resist if so be that feare negligence do not increase our infyrmitie M. Therefore althoughe the electe can not perishe yet neuerthelesse they haue nede to take hede least they be deceiued So that the wicked ones do foolishly obiecte and saye If I be one of the electe I cannot be dampned But it is the part of those that are the elect children of God to be hedefull and diligente For in that they cannot be deceiued it commeth not of them selues but by the deuine prouydence and grace of God whiche oughte not to make them rashe and negligente but rather dyligent and studious Otherwise what nede was there of these seryouse diligent often repeted admoniōs 26 VVherefore if they saye vnto you beholde he is in the deserte go not ye forthe behold he is in the secret places beleue it not If they say vnto you beholde he is C. Because this place throughe ignorance is
Iohn He therfore that dothe the will of the father doth the will of Christe B. To do the wyll of the lord is to expresse the same to endeuour our selues with all our mindes to that which he cōmaundeth although we be vnable to performe the same For the lorde in this life doth not require of vs to performe fulfil his cōmandements but to do thē whervpon in the lawe he saith Here O Israel take hede the thou do therafter For he knoweth howe sore we are molested with this sinful fleshe that we can not fulfil al thinges that we cannot be cleane voide of sin Wherfore S. Iohn saith If we say that we haue no syn we deceiue our selues the trueth is not in vs And yet the same S. Iohn saith if we say that we haue felloship with him walk in darckenes we lie do not the trueth Again Euery one that is borne of god sinneth not and he cannot sin because he is borne of god A godly man therefore can not syn because he is not willingly geuē to syn wickednes as the wicked are but alwaies hath a delight in the lawe of the lord yet notwithstāding because he hath no good thinge in his fleshe he cōmitteth many thinges which he hateth which ar sinful whervpon Paule saith The good which I wold do I not but the euil which I wold not that do I. If I do that which I wold not then is it not I that doth it but sinne that dwelleth in me But because the inward mā is not delighted with sin but is wholly geuen vnto Christ god imputeth not syn vnto him Wherfore they ar no sinnes no more thē they are deltes which the creditour hath forgeuē thoughe duely thou owe the same do not paye C. Furthermore to do the will of the father doth not only philosophically signifie the life maners of men to be framed according to the rule of vertu but also to beleue in Christ as it is said in Iohn By these wordes therfore fayth is not excluded but is pointed as it wer a beginning frō whence the rest doth ensue A. Herevpō S. Iohn saith This is his cōmandement that we beleue on the name of his sonne Iesus Christe and loue one an other as he commaunded vs. 22 Many wyll say vnto me in that daye lorde lorde haue we not prophesied through thy name And throughe thi name haue cast out deuils done many myracles through thy name Many vvyl say Bu. Here he reherseth one thing twise doth inculcate that whiche he spake before C For he cyteth hypocrisie to his tribunal seate For loke how lōge they haue place in the churche they bothe flatter them selues and deceiue others also He saith therfore that there shal com a day in the which he wil pourge his florth clēse the chaff dust frō the pure wheate In that day B. He vnderstādeth the day of iudgemēt in the which the good shal be seperated frō the euyl the sheepe from the goates whē al secretes shal be reuealed Haue vve not prophesied in thy name E. To prophesie in the name of Christ is to teach vnder the autoritie of Christ as whē it is sayd Blessed is he that cōmeth in the name of the lord Or as som others do expoūde it in thy name that is in thy power strēgth For alwais these speches by thy name or in thy name or for thye name to the hebrewes from whom they com signify no more thē if thou sholdest say by thee Euen so whē Christ saith to his father I haue declared thi name vnto men it is as if he had said I haue declared thée Also wheras it is said in that scripture oftē times deliuer vs for thy name sake it is in efecte thus Delyuer vs for thy selfe The like maners of speach also ar these I beseche your grace your maiestie your honour it may please your lordship suche like The whiche are nothing els thē I pray you it shall please you Therefore to prophesy in the name of Christ in this place doth properly signify to do the office of teaching by his authorite This word prophesy in this place is takē very largely as in the .14 of the 1. to the Corin. He mighte truely haue vsed more simplely this woord preachinge but not without cause he put the which was more honorable whereby he mighet the better expresse the external professiō was nothing how gloriouse so euer it semed vnto mē Bu. Many will boste saith he that they haue shewed them selues excellente teachers interpretours of the scriptures in the church And haue cast out deuills A. He reherseth one kynde of miracles for exāples sake then generally he addethe And done many miracles C. To do miracles in the name of Christ is nothing els then to worke wōders by his power aide and gouernment for although the name of miracles is restrained to one kinde of miracles yet notwithstanding in this place in many other it doth signifie al kinde of wōders M. Here we se the God lendethe his power to euil ministers sometimes As to Baalā to Saule whervpō this prouerbe came Is Saule also among the prophetes To Iudas the traitor also who receiued power of Christ to cast out deuils to heale the sicke to do al thinges as the other Apostels dyd Furthermore we do reade the many claue vnto Paule which afterwarde fel frō him whervpon he complaineth saiyng All men do seeke theyr own not that whiche is Christes The which no doubt for the maner of the tyme did wōders cast out deuils prophecied We must not thinke therfore that they are happy streightway blessed truely aperteining to Christ which do miracles signes wonders in this worlde by the name of Christ Wherfore we reade that Christ answered the three score and ten which were returned bosting of the myracles which thei had done thus Reioyce not in this that deuils are subdued vnto you but reioice in that your names are written in the booke of life And Paule reprouing the foolishenes of the Corinthiās which they conceiued by miracles the same being set apart he requireth loue at their handes We must note also farther what Paule teacheth that the deuil by his subtiltie craft can trāseforme him self into an angell of lighte shewe miracles by his ministers to corrupt the truth of the gospel that which cōmeth to passe by the permission of God because men loue not the trueth As Paule in an other place wryteth He shall destroy the aperance of his cōming euen him whose commynge is after the working of sathan with al lying power signes wonders with all deceiuablenes of vnrighteousnes amōg thē that perishe Euen as it happened to the Iewes also in the old testament Finally we se by this place the prophesie casting out of
August lib. 11. Super gens Maior est huius scripturae authoritas quam omnis humani ingenij perspicacitas A CATHOLIKE AND ECCLESIASTIcall exposition of the holy Gospell after S. Mathewe gathered out of all the singuler and approued Deuines whiche the Lorde hath geuen to his Churche by Augustine Marlorate And translated out of Latine into Englishe by Thomas Tymme Mynister Sene and allowed according to the order appointed Jmprinted at London in Fletestreate neare vnto S. Dunstones churche by Thomas Marshe 1570. Quanto magis quisque in sacris eloquijs assiduus fuerit tanto ex eis vberiorem intelligentiam capit Isidor De summo bo lib. 3. I haue once already founde suche frendship at your honours handes tempered with liberalitie whiche I cannot sufficiently requite that now againe I am the more bolde to moleste and trouble you Crauing pardon that for your noble courtesy then I nowe dare presume to committe vnto your honours charge the conduction of a drifte and sea beaten ship And although the very substauÌ„ce of the treasure and precious pearle contained in my shippe of it selfe is so excelent that it nedeth not the commendation and defence of man yet notwithstanding because by Gods appointment man hath to do with the same for his saluation and therefore I being one among all other moste vnworthy hauing taken vpon me to publishe the same by translation out of Lattin into our vulgar tongue for the common profite of my countremen must of necessitie my own vnworthines I say considered humblely beseche your honor to be a garde and defence of this my endeuour handled with as great dilligence as possible I coulde In so doing you shall not only promote the glory of God and greately further this my simple labour but also make me bounde vnto your honor while life doth laste Thus hauing bouldly required your honourable defence and troubled your eares with tediousnes I ceasse wyshing to youre honour long lyfe increase of nobilitie and the perfecte felicitie of the lyfe to come Your humble orator Thomas Tymme TO AL THE BRETHREN DISPERsed here and there that fauoure and loue the Gospell Augustine Marlorate wisheth grace mercy and peace from God the father through the Lorde Iesus WHen as all men so long as they liue in this present life ought to leuell as at a Butte at the knowledge of the truthe whiche maye nourishe them in the hope of the true and eternall lyfe those men are to bee iudged vnworthy vtterly the name of Christians whiche being contente with some arte or science whereby to get their liuing either do lightly regarde or els altogether neglecte the knowledge of heauenly matters the onely meanes to attayne saluation Neither can there be found any greater ingratitude among men then wheÌ„ they do not endeuour to the vtmoste of their power to know God alone whiche hath not only created fashioned and nourished them as a father in this life but incessantly calleth them to the immortall and incorruptible heritage whiche is prepared for all them whome that celestiall father hath engâ—â—fted by faithe into the body of his onely begotten sonne Moreouer a true and singuler waye to attayne saluation is by God propounded to vs namely if wee beleue his promises whiche waye iustefieth before God mankynde by nature prone vnto sinne and maketh hym the heyre of God and fellowe heyre with Christe I meane faithe not suche as veyne men and hypocrites boast of when they chaunce to conceiue some slender opinion of God but that whiche alone deserueth the name of faithe and vndoubtedly taketh holde of the righteousnes offered in the Gospell and so stayeth on the foundatioÌ„ of free remission of synnes that it caÌ„not be perswaded any other thing than that whiche is certainly knowen to procede out of the mouthe of the Lorde for faythe commeth by hearing but hearing by the woorde of God who at sundrye tymes and in diuers manners spake in the olde tyme to our fathers by Prophetes but in these laste dayes he hath spoken to vs by his sonne On whome he hath powred out his spirit most plentifully in so much that whosoeuer shall heare him teaching and imbrace his doctrine by faythe they may assure them selues to haue bene rightly instructed by the wysedome of God it selfe and to be setled out of all peryll of errour Nowe when his vocation required that after he had opened the veritie to his electe and finished al thinges for the whiche he came into this worlde then he should retourne to his father he woulde not that his spouse the Churche should lacke that incomparable treasure of the Gospell whiche he hym selfe brought down from heauen For seing the cause of his comming was to builde agayne the taberdacle of Dauid whiche was fallen downe and to repaire the ruine therof that is to say that he might erecte and stablishe his kyngdome in the middest of his Churche whiche according to the oracles of the Prophetes he should gather together out of all people and tongues he thought it not sufficient to offer the happy and gladde tidinges of the Gospell to theÌ„ which were at hand namely to the Iewes but he would haue the benefite of the heauenly calling offered to them also whiche were farre of to witte the Gentiles For God had also determined from the beginning that the Gentiles shoulde be heyres knit in one body fellowship of the promises in Christe through the preaching of the Gospell Christe therefore rysing as a conquerer from death coÌ„maunded his Apostels being endewed with heauenly vertue to go into all the worlde and preache the Gospell to all creatures teaching the Gentiles to obserue all thinges that he had commaunded them But because the nomber of twelue did not suffice for so great a multitude of men as the king of all kinges had decreed to call to saluation by the shryll trumpe of his Gospell after he had obtained of his father and that the holy Ghoste was sente downe on his Apostels he enriched encreased and adorned his Churche with men indewed with heauenly wisdome whose ministery he would vse to the ende of the worlde in feading the flocke redemed by the sheading of his bloude Therefore he ordeined some Apostlels some Prophetes some Pastors some Teachers to the gathering together of the sainctes to the woorke of the ministery and to the edefying of Christes body But alas after the departing of those watchemen there was in all the worlde so great scarsitie of faythfull ministers that those heauenly ryches wherewith the Churche was beautified were not on euery part so plainely set forth as the worthynes of the thing it selfe did require For it was brought to passe by the wilines of Sathan that fearce enemy of the Euangelicall truthe that in stede of faithfull Pastors innumerable gredy and rauening Wolues did craftely insinuate or wynde in them selues in to the flocke of Christe whiche straightwaye being disguised with those worthy titles of Pastors did vnder that
in them is mad and rageth against the name of Christe so sone as the doctrine of the Gospell is published their impietie whiche before laye a slepe is nowe awaked and styrred vp So that Christe whiche properly is the authour of peace for the malice of mē is made the cause of tumulte Whereupon Christe saithe here thynke not that I am come to sende peace but a swerde Bu. As if he should say I would not haue any of myne to thinke that I came into the worlde to brynge suche peace as the worlde loketh for and desyreth namely a secure voluptuous and luxurious peace For Christe is not the authour of sinne or the fautor and mainteiner of vyce and wickednes No I came not to sende peace Bu. Christ truly is the prince of peace and his kyngdome is the kyngdome of peace For he geueth peace vnto those that are his and he leaueth to them peace but that peace which the worlde can not geue yea that peace whiche the worlde can not abyde but hateth For the peace of Christe passeth all vnderstanding and is the peace of consciences by the whiche we agree with God whose wrathe we beleue to be appeased for Christes sake and therefore we walke in his commaundemētes and we auoyde the cōcupiscences of the flesh we agree with al good men and we contende against all euel and peruerse men The mundane peace hath respecte to nothyng but to that whiche pertayneth to the worlde S. This therefore is the conditition of the Gospell to stirre vp discorde among men although not by his owne nature but because that is the doctrine of the Gospell whiche the deuell hateth that is Christe whose heele the Serpent seketh to hurte Moreouer because the Gospell reproueth the worlde and the wickednes thereof therefore it is hated and euell spoken of accordinge to the saying of Christe in an other place The worlde loueth darkenes more then lyghte because their dedes are euel And for this cause the Gospell is called a swerd that is an instrument of warre by occasion C. Hereby let vs learne how wycked we are by nature whiche do not only despyse so precious a gifte and iewel but also impute to it all kynde of euell Whē as in dede it is the right waye the straight pathe and ordinary meane to brynge vs to all vertue to all quietnes and to direct our steppes to the euerlasting life in heauē 35 For I am come to set a mā at variaūce against his father and the daughter against her mother and the daughter in lawe against the mother in lawe For I am come to set E. The Gréeke woorde for the whiche the olde interpretour hath seperate signifieth to deuide that into two whiche before was vnited and ioyned in one The which thing Chrisostom also noteth wryting vppon this place Furthermore in this place man is put for sonne accordinge to the Hebrewe phrase for he saythe a man againste his father M. To the ende Christe mighte expresse and declare that this discorde should not be after the common manner or wonted sorte he bringeth in the degrees of consanguinitie and nature affirming that he wyll separate them with the swerde whiche he came to sende into the worlde For among those persones there were chiefly wonte to aryse for the wordes sake bitter and cruel contentiōs For the more the persones by nature are ioyned together the greater and more sharpe is the contention betwene them When the Gospell is preached and receiued of the sonne but reiected of the father by and by mutuall discorde dothe aryse which in dede doth properly spring of the dissimilitude and varietie of the myndes not of the Gospell or lorde hym selfe For this happeneth through the faulte of the wycked as we sayde euen nowe contrary to the nature of the Gospell That whiche the Prophet Malachy teacheth of Iohn the Baptiste belongeth to all the ministers of Christe namely that they are sente to this ende to tourne the hartes of fathers to their chyldren the hartes of chyldren towardes their fathers And truely the malice of the wycked bryngeth to passe that they which before were ioyned together are so sone as they heare the voyce of Christe separated and deuided into contrary partes A. To cōclude Curssed be that peace whose bonde is not the only truthe of Christe 36 And a mans enemyes shal be they of his own houshold Bu. This doth the Gospell in these dayes brynge to passe that they whiche were in tyme paste of the housholde that is speciall frendes and acquaintaunce shal be afterwarde enemies and straungers one to an other So that Christe foresheweth that they in the worlde shal come to suche confusion that the lawe of nature shall not be regarded and all humanitie quite banished For when the Prophet Micheas doth bewayle the case of those whose enemies shal be of their own house he declareth the destruction and cōfusion to come The lyke our Sauiour Christe affirmeth shall come to passe whē his Gospell is preached which at an other tyme had bene incredyble Bu. But here the godly haue great nede of wysdome and warines being conuersaunt among them with whome there is nothing in safegarde to the ende they may seke for helpe at the handes of god C. Neither doth Christe meane that this shall endure alwayes that they of one housholde shall haue dissention styll among them selues for the Gospel as certayne curious men imagin who thynke that they cānot be the disciples of Christ without they be banyshed from their parentes from their wyfe chyldren and housholde But rather all lawefull coniunction is fulfilled and accomplished in the vnitie of fayth Christe only admonisheth his disciples that they be not troubled so often as suche debate and discorde happeneth but rather to consyder the sayinges of the Prophetes by the whiche they may comforte them selues agayne 37 He that loueth father or mother more then me is not worthy of me And he that loueth sonne or daughter more then me is not worthy of me He that loueth father or mother C. Because this is very straighte and sharpe for amā to make those his enemies which should by nature be moste nere vnto hym therfore Christe saythe nowe that without it come so to passe we cannot be his disciples He hiddeth vs not put from vs humane affections naturall inclination or mutuall loue but onely he goeth aboute to restrayne all that is of suche mutuall loue among men that godlines and true religion can not haue the preheminence Let the husband therefore loue the wyfe the father his sonne and the sonne his father but so that their humane loue withdrawe them not from the spirituall loue of Christe whiche is to obserue and kepe that whiche he commaundeth Bu. All thinges therefore that are in the worlde be they neuer so precious neuer so dere vnto vs ought to be despysed for Christes sake and the truthe of the Gospel For the
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
compendium and short summe that God had not respect in the commaundementes of the lawe what men coulde do but what they ought to do For in this infirmity of the fleshe it cannot be that the perfecte loue of God should obtaine the kingdome for wee knowe howe prone all the sences of our minde are to vanity B. C. Wherby we gather that all mortall men were farre from perfect righteousnes and that there was no sinfull man neyther shal be which hath not offended in either of both namelye either in makinge accompte of one onelye God or in louinge of hym or els in both whē as ther is none which at some time hath not wauered in the faith and ioyned other thinges in equall loue with god C. Lastly here wee learne that god careth not for the outward shew of workes but specially requireth the inwarde affection that good fruites maye springe from the roote 38. This is the first and greatest commaundement A. Hée meaneth that all the commaundementes of the first table are comprehēded in this commaundement 39. And the seconde is like vnto it Thou shalt loue thy neighbour as thy selfe And the seconde is like to it M. Hee calleth it seconde in order because to loue God before our neighboure is first in order C. For the worship of God hath the first place Hée sayth that it is like to the first because it hath some affinity and agreement with the first or rather because it dependeth of that For seing euery man is addicted and geuen to himselfe true charity shal neuer abyde betwene neighbour and neighboure but whereas the loue of God abydeth It is a counterfeit loue with the which the children of this world loue one another because euerye one hath care for his owne profite Againe it is impossible for the loue of God to raygne but the same shall breede and ingender brotherly loue betweene man and mā B C. Othersome will say that it is therefore like to the first both because in eache of them the true and perfecte affection of loue is commaunded and also because as loue is heade of all those thinges which are due vnto God which are shortly comprehended in that commaūdement that wée loue God with all oure harte c. Euen so also the loue of oure neighbour is the head of all those things which are due and belonginge to oure neighboure which are comprehended in this commaundement Loue thy neighbour as thy selfe And this is that which they say the Apostle writ in the thirtene to the Romaynes and fift to the Galathians Thou shalt loue thy neighboure This woord neighbour doth not onely signifye kinsmenne and frendes or suche which are ioyned to vs by som affinity but those also which are vnknowne to vs and our ennemies whom Christ commaundeth vs to loue in another place C. For we come all of one being made after the Image and likenes of God neither is ther any man so barbarous or base but hee is ioyned vnto vs in this knot which is inuiolable and holy and cānot be abolished by the wickednes of any man All mankinde must be imbraced by one affection of loue there oughte to be no difference betwene the barbarous and Scithian betweene the worthye and vnworthye betweene the frende and ennemy because all are one in Christ Iesus and they are to be considered in God not in themselues From the which way if we decline it is no marueile if wée be intangled in many errors Neither can wée herevppon denye but the more a man is neere vnto vs the more we ought to helpe him For this the nature of man it selfe bringeth to passe that the more they are knit together eyther by the bonde of kinred familiarity or affinity the more they are prest and ready to do them good A. Also wee are bounde accordinge to the rule of S Paule to loue those sainctes faith full men in whom the repayred Image of God shyneth more than such as beare the ymage of the deuill the Prince of this world though they be our nye kinsmen For hee sayth Let not to do good to all men but specially to them of the househould of fayth Euen as thy selfe C. Whē Moyses the mā of God commaunded vs to loue our neighboures as our selues hee mente not to set the loue of our selues in the first place as thoughe euerye man shoulde loue himselfe first and then his neighbour as the Sorbonicall Sophisters do cauill But seinge wee are to muche addicted to our selues Moyses going about to reforme this vyce commaundeth vs to geeue the like and same loue to our neighboures that wee geeue to oure selues euen as if he had forbidden al men to neglect others and to haue a care for themselues because loue ioyneth all men into one body And goinge about also to correcte Philautian or selfe-loue which seperateth one man from another hée reduceth all men to common society and mutuall loue Therefore wée are not here taught how to loue our selues But hee teacheth vs this As euery man is wont to loue himselfe so let him loue also his neighboure And whereas the affection of loue was wōt to remaine in vs by a naturall corruption he sheweth nowe that it muste be otherwise that wée mighte haue no lesse desier and care to benefite our neighboures than oure selues Whereby we gather that Paule doth not without good cause call loue the bonde of perfection and in another place the fulfilling of the lawe because all the commaundementes of the seconde table are referred to the same Bu. The Euāgelist Marke addeth that to loue a mans neighbour as himselfe is a greater thing then all burnt offeringes and sacrifices For these thynges were neuer acceptable to the trewe lyuinge and eternall God without faith and loue as we haue already declared in the fifthe chapter goinge before Nowe if we gather al these thinges into a compendium and shorte somme we shall see that the lorde hathe taught vs that in fewe words which the whole scripture discourseth of at large namelye that there is one God onely in substaunce that this God is oure God whiche woulde vs well whiche loueth vs and seketh to saue vs And that this God ought to be loued and worshiped of vs for him selfe as the father lorde and chiefe felicitie and that euerye man also must be loued for Goddes sake and that so vnfaynedly as wee loue our selues and as Christe hath loued vs. 40 In these two cōmaundementes hang all the lawe and the prophetes C. Howe the lawe and the prophetes do depende vppon these twoo commaundementes reade the seuenth chapter going before What so euer is taughte in the lawe and the prophetes as concernynge the doctrine of lyfe is fulfylled of them whiche loue God and theyr neyghboure A After these thynges the Euangelyst Marke addeth that a Scribe aunswered Christ sayinge Well maister thou hast saide the truethe for there is one God and there is none but hee 41 VVhile
Dissention is a deadly thinge 260. Dissemulation 73. Diuorcementes are forbidden 417. Diuorcementes 101. Doctrine without authority is of small force 200. Doubtinge putteth awaye faythe 467. Dreames supernaturall and naturall 13. E. Error that commeth ignorantlye is sone put away 53. Error increaseth godlynes beinge awaye 307. Error being grounded truth is abolished 351 Error of the Rabbines 383. Error of the Scribes 383. Error of the Anabaptistes 392. Error in interpreters 421. Error in Hierome 422. Encrease commeth by Gods blessinge 347. Equitye 141. Esseyes 45. Externall profession is nothinge 147. Externall repenâ—â—nce must be auoyded 239. Excommunication 406. Eradication of the wicked 336. Eternall life cannot be boughte 299 Eternall dampnation 414. F. Faith doubteth no peril in the coÌ„minge of Christ 193. Fayth muste be confessed with the mouth 222. Faith is not gotten by mans wisedome 241. Faythfull men are the brethren of Christ 275. Fayth commeth by hearinge 340. Fayth cannot be beaten downe 342. Fayth in the woman of Chanaan 343. Fayth obtayneth all thinges 345. Fayth is the gift of God 359. Fayth of three sortes 387. Fayth is of more power than fastinge and prayer 388. Fayth 188. 536. Faythfull meÌ„ haue the Lord their watchman 140. Fayth hath his effect 159. 160. Fayth beinge awaye our prayers are not hearde 159. Fayth bringeth all things to passe 172. 190. Faith in the Parents profiteth infantes 173. Fayth and grace are ioyned together in the woorke of saluation 189. Fayth only obtayneth remission of sinnes 189. Fayth turneth the curse into a blessinge 608. Fayth is holpen by Sacramentes 643. False Religion 8. False teachers 143. False Prophetes shal be punished 146. 557. False Christes 571. False teachers teache in â—…n vnknowen tongue 574. False witnes 674. Fame of Christ 73. Familiar thinges are not esteemed Fast in Lent 59. Fast of Papistes 59. 126. Fast of Christe most myraculous 59. Fastinge must be voluntarye not constrayned 184. Fastinge helpeth prayer 389. Fayned worship of God is abhominable 334. Feare in the Apostles 166. Feare in generall is not euill 166. Feare is contrary to fayth 188. Feare alwayes remayneth in the wicked 309. Feare taketh awaye oftentimes the sences of man 322. Feare putteth away trust 323. Feare vaine glory are alwayes ioyned with impiety 479. Feare of hell is euen in the electe 608. Feare pertayneth to the electe and reprobate 743. Felicity consisteth not in meate drincke 61. Feastinge is not withoute manye euils 310. Forewarning of dangers is profitable 210. Fortitude of the faithfull 445. Fortune is condemned 221 Flattery begileth simplicity 267. Flatterers 452. Flattery in frendship 662. G. God neuer fayleth those that are his 29. Godly deedes peruerted by the wicâ—…ed 30. Gods spirite cannot be seene 54. Gods spirite is of great force 57. Gods woorde is oure weapon to beate downe Sathan 61. Gods prouidence 62. 63 132. 171. 220. God alone muste be worshipped 66. Gods promises are immutable 90. God is euerye where 104. God is liberall to all men 110. God is our father 118. Gods kingdome 120. Gods will 120. Gods blessing encreaseth all thinges 122. God muste be serued with al oure harte 130. God is readye to graunte our requestes 139. Gods countenaunce is terreble to the wicked 171 Gods giftes ought not to be sould 204. Gods Iustice 239. God hath no respect of personnes God is Lorde of the whole earth 241. Gods purpose cannot â—…ltered 243. Gods election 272. God is not the author of euil 398. God turneth all things to the best 415. God the author of all goodnes 428. God a prseent helpe in trouble 439. Gods grace is swete to those that enioye it 439. God needeth not mans helpe 483. God is a God of the lyuinge 511. Gospell is a generall calling 498. Gospell is a reconcilliation betwene God and man 364. Gospell is the keye of life 362. Gospell came from God 234. Gospell consisteth of two partes 40. Gospell is a fan 51. Gospell is hated because it is sharpe salte 84. Gospell is subiect to slauÌ„ders 89. Gospel is a precious pearle 139. Good works ought to be in Christians 87. Good workes may not be done for vaine glory 87. Good woorkes are saide to be oures by imputacion 87. Good workes are not the cause of saluation 373. Good woorkes are a seale of oure fayth 374. Generall Iudgement 499. Generall counselles 409. Generall day of Iudgement 409. Glory prepared for the righteous 297. Grace made the Gentiles the sonnes of God 343. H. Hatred must be auoyded 109. Harlots enuye those that reproue them 311. Helpe commeth from the Lord in time of neede 213. Hell fyer 608 Hell gates shall not preuaile against fayth 361. Herode feared to put Iohn to death 309. Herodes blindnes 23. Hermits 40. Hell fyer 96. Health of the bodye is more set by than soules health 73. Hierusalem the sanctuary of God. 16. Hope bringeth consolation 190. Hope hath her frute 52. Honour due vnto Parents 331 Holines without brotherly loue is hypocrisye Holines consisteth not in outward shewes 183. Hypocrisy pretendeth religioÌ„ 348. Hypocrisy most abhominable 469. Hypocrits turne the truth of God into a lye 470. Hypocrites are hardly brought to repentaunce 481. Hypocrites haue a pretence 27. Hypocrisy 27. 150. Hypocrits feare to be detected 45. Hypocrites are secure 48. Hypocrites haue a cloake 73. Hypocrisy in geuinge almes 112. Hypocrits of diuers kinds 113 Hypocrisye is ambitious 115. Hyerlinges 146. Humillity 156. Humillity in Christ hid his glory from the reprobate 38. Humillity and the reward thereof 395. Humillitye pertayneth to all estates 451. Humâ—…llity is ioyned with the prayers of the godly 652. I. Idolatry 66. Idle wordes 268. Idle prelates are not sente 442 Impaciente persons cannot beare the yoake 75. Images oughte not to be in the Churche 379. Immoderate care 131. Impudencye in Papistes 85. InconstaÌ„cy 232. Ignorance in the Apostles is not an example for blinde guides to followe 71. Ignoraunce is the originall of excessiue care 134. Ignoraunce peruerteth all good workes 196. Ignoraunce oughte not to be in a teacher 301. Ignoraunce is the cause of error 58. Ignoraunce is not the mother of deuotion 242. 334. Inheritance of the godly 77. Indifferent thinges ought not to be tyed to necessity 328. Indulgences 91. Iniurye 98. Iniury must be borne 108. Infidels haue no profite by gods benefites 457. Infidels are alwayes vnprepared for the Lords comminge 593. Ingratitude in the Gaderenites 171. Ingratitude maketh vs to forget God 323. Ingratitude is the cause that wee are ouercome in temptacioÌ„ 353. Ingratitude punished 496. Inuocation 595. Infantes receiued of Christ 425. Infantes are made partakers of the grace in Christ 426. Iosephes zeale 12. Iohn the Baptiste 39. Iohn the forerunner of Christ 41. Iohn Baptist led an Austere life 43. Iohns constancy 46. Iohn Baptistes modesty 53. Iohn the Baptist is called Helias 383. Iudgemente 94. 136. 536. Iudgement doth not ouerthrowe remission of sinnes 268. Iudgement of hypocrites 499. Iudas a patterne of Popishe repentaunce 686. Iust