be baptised said vnto him maister what shall we doe 13. And he saide vnto them require no more then that which is appoynted vnto you 14. The soldiours likewise demounded of him saying And what shall we doe And he said vnto theÌ„â— doe violence to no man neyther accuse any falsly and be content with your wages MAT. 7. VVhen he saw many of the Pharises Here Math and Luke doe declare that Iohn did not only generaly preach repentaÌ„ce but also that he applyed his speach to the persoÌ„s And truly it wil be a cold maner of teaching except the teachers doe wisely consider what the time requireth and what is â—itte for the persons and there is not in this behalf any thing more vnequall then a perpetuall equalytie And for this cause it is sayde that Iohn did more seuerely haÌ„dle the Pharises and the Saduces because that through the hypocrisie prid wherein they swelled it seemed meet that they should be more sharply punished then the comon sort of men But that we may well vnderstand his purpose it is to be known that ther is no people more without sense and feeling then the hypocrites which with an outward shew of holines deceiue themselues and others For as God thundereth euery where against the whole world so they in a false imagination frame vnto themselues a sanctuarie because they are perswaded that they haue nothing to doe with the iudgement of God If any think that Iohn dealt preposterously that at the first salutatioÌ„ he entertained them so hardly I answer that they were not vnknown vnto him and the knowledge which he had was not by custome or experience but rather by the secrete reuelation of the spirit wherfore they were no whiâ— the lesse to be spared least with the greater prid they shuld return home If any againe shall obiect that they were not to be feared with so sharpe a rebuking which by baptisme professed that they would become other men an answere is also readie they which are accustomed to lie to God and to please themselues and shew deceite dissimulation for the truth are more hardly to be vrged to true repentaunce For there is as I saydâ— a wonderfull obstinacie in hypocrites therefore vntill they be skoured with violence they hold very fast their shew Now that Iohn reprooueth and rebuketh them openly before al men is for an example in which sense Luke reporteth that he spak this to the people For though Iohn pinched but fewe menne yet he had regard of all that he might strike 〈◊〉 feare into them 〈◊〉 Paule â— Tim 5. 20. commaundeth that in open reproouinges this profit should be looked for Therefore he peculyarly speaking to the Pharises and Saduces dooth in their person admonish all the reste that they shoulde not shewe forth a faigned shewe of repentaunce for a true affection Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were by whome the worshippe of GOD was miserablye corrupted the Churche wasted and the whole relygion ouerthrowne and to be shorte who hadde with their corruptions extinguished the light of GOD and with theyr sinnes had infected all thinges Therefore it is probable that Iohn did openly sette vppon the Pharises that hee might prouide for the whole Church of GOD that they should no more with a vaine shewe holde the eyes of the simple nor oppresse the people with their wicked tirannie And therein was also shewed his wonderful constancie that though they excelled all others yet be spared not their dignitie but sharplye as they were worthy he brought them into course So it becommeth al godlye teachers to be bolde that they shoulde not feare anye power of men but that without feare they should striue to throwe downe euerye hygh thing which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme that they might giue theyr name to the Gospell were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ which not onely stubbornly refuse all taste of sound doctrine but more violentlye goe on with sword and fire to blotte out the name of Christe Certeinlye if thou shouldest compare the Pope and his filthy cleargy they shal be very gently dealt with if they be cast into one bundle togeather Wherfore let them quarell not with vâ— but with the spirit of God whose cares are so delicate that they can abide nothing to be spoken sharply agaynst the Pope Yet let godly teachers take heede to themselues while they are caryed with a godly zeale against the tyrantes of the Church least they myxe the affections of the fleshe And because that no vehemencie canne be approoued of GOD but that which is moderated by the wisedome of the spirite let them not onely restraine theyr affections but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration Hee calleth them generation of Vypers rather thou Vipers that hee myght lay that venymous poyson to all the sorte of them for he would not condemne only these fewe which were there present but the whole bodye as if he should say that both the sortes did but engender serpents There were great dissentions betweene them but the contempt of God a wicked desire of rule a hatred of sound doctrine and a heaue of many sinnes VVho hath farewarned you Because he suspected thyr repentaunce he doubting it enquireth with admiration whether it be possible that they should repent from the heart By this meanes he stirreth them to a more neare examination of their conscience that they should sifte themselues more deeply that al flatteries being remoued farre from them they might exercise a more seuere sensure in calling their sinnes into question VVrath is here taken for the iudgment of God 〈◊〉 in diuerse other places it is vsed as when Paule saith Rom. 4. 15. 1â— 19. The lawe worketh wrath and giue ye place to wrath And he calleth it to come which hangeth ouer their heads least according to their wont they nourish vp theÌ„selues in securitie Yet hee therefore maketh mention of the tyme to come because the hypocrices as long as GOD spareth them doe carelesly despyse his threates for they are not wakened except they be striken hard For though the wrath of GOD flowe forth and that his roddes doe stryke the whole earth yet the hypocrites doe alwayes hope that they are free To flee the wrath of God is here taken in good parte for it is as much as to seeke the meanes to appease GOD that he might cease to be angry with vs. For a great number of men that they might escape the wrath of God do withdraw themselues from his hand and iudgement but so the sinner profiteth nothing by fleeing from God but dooth rather more and more encrease his wrath vppon him MAT. LV.
the worshippe of GOD but as the witnesse of the godlynes of menne that their dissimulation may be layd open which bragge that with their mouth which is farre from their heart But it is demaunded whether Iohn laid this law precisely vpon al thē which Christ had prepared to be his disciples that they should not haue two coates Fyrst it is to be noted that this is a figuratiue speech from the parte to the whole because that vnder one kinde there is comprehended a general doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particular dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if he◠were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith because that vnder one kinde there is comprehended a general
doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particuler dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if hee were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith he so extolleth the glory of Christ that in comparison of him hee declareth that he himself is nothing This yet is the chief that he accounteth Christ the aucthour of the spirituall baptisme and that he is the minister onely of the outward And it seemeth to be an answere to a secrete obiection if peraduenture any should obiect to what ende belonged that Baptisme which he tooke to himselfe for it were not a matter of light weight to bring any thing into the Church of God but especially to professe a newe kinde of instruction
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
worde to Sleepe is diuersly taken 253. 39. Slouth is to be auoided looke sluggishnesse is to be shaken off Sluggiâ—hnesse to man voluntarie 452. 2. Sluggishnesse is to be shaken off 78. 20. 81. 2. and 121. 12. 132. 6. 164. 49. 202. 22. 216. 13. and 220. 15. 264. 9. and 297. 14. and 330. 30. 337. 43. 350. 14. and 393. 8. 427. 20. and 452. 2. 458. 14. and 531. 30. 553. 13. 660. 42. 783. 25. Sobrietie of minde is commended 473. 5. and 482. 19. 540. 23. looke curiositie Solomon a type of Christ 56. sonnes of the kingdome taken for the Iewes 233. 12. the sons of Abraham be of two sorts 36. 49. 40. 55. and 233. 12. and 341. 39. and 400. 23. and 550. 9. the sonnes of the bridegrom for the guests bidden to the mariage 248. 15. the subtile disputation of Sophisters concerning the fire of hel 359. 41. Soter signifieth more with the Greekes then the Latins 34. 73. 11. soule for the seat of affections 34. 46. the word soul is diuersly taken 375. 20. soules after this life remaine aliue 46. 72. and 751. 43. and 760. 50. the goinge or passing of soules from one body into diuers bodies beleeued of the Iewes 458. 14. the spirite is called water it is also called fire 121. 11. Howe the holy spirit was seene of Iohn Baptist 124. 16. the free operation or woorking of the holy spirit in men 11. 15. the spirit is the teacher of the Faithfull 639. 11. the spirit of discretion necessarye for the church 221. 16. the spirit of vprightnesse is giuen onely to the members of Christ 526. 21. spirit put for vnderstanding 34. 46. sprinkeling of holye water deuised of the papists 435. 2. the Starre whiche appeared to the wise men was extraordinarie 801. Stater â—ickle are of one valew 508. 27 Steuen was slaine seditiously 727. 1. the fatum of the Stoicks 283. 29. what it is to suffer for righteousnes 160. 10. the Sunnes Eclipse at Christes death was not general 758. 45. superstition malitious obstinat 316. 24 superstition is froward 511. 52. superstition in meat and drinke must bee auoided 299. 34. the Anabaptistes keepe the vse of the sword from the church 714. 5. the Synedrion of the Iewes 5. 5. 97. 16. 302. 1. 499. 17. T THe second Table subiecte to the first 104. 49. it discouereth the hypocrisie of men 596. 29. Temperance is commended 397. Christ is an example of temperance 243. 29. and 299. 34. Temple is taken for the holy place 8. 9. and 18. 21. Temple is taken for the court or porche 566. 12. and 625. 35. the sumptuous buildinge of the Temple 632. 1. the destruction of the Temple foretolde 628. 38. why it was ouerthrowne 633. 2. VVhat it is to Tempt God 451. 2. the woorde tempting is diuerslye taken 451. 1. and 453. 4. to what ende the Temptations whiche are sent of God doe belong 128. 1. the Temptations whiche prouoke vnto euil proceede only from sathan ibid. the Temptations of christ for the troubles which he sustained 530. 28. the preter Tence for the present Tence 17. 19. the name of Tetrarch is vnproperly vsed 108. 1. Thankesgiuing is necessary for al the godly 20. 25. 34. 46. 42. 64. 74. 14. 227. 4. 426. 19. 689. 26. an exaÌ„ple of Thankfulnesse 243. 9. 345. the worde That sometimes noteth onely a clause following 92. 35. the word Then doth not alwayes signifie a continuance of time 98. 16. Therefore is a particle sometimes superfluous 215. the faith of the thiefe was great 752. 40 the prescription of longe Time is malitiously pretended for the defence of errours 171. 22. the Tongue is the character or figure of the minde 222. 16. 334. 34. Howe hurtfull a malicious Tongue is 678. 8. there are diuers kindes of mannes Traditions 435. 2. the Transubstantiation of the papistes is coÌ„futed 691. 26. 791. 39. Howe we are sayde to lay vp Treasure in heauen 200. 19. Truth is more to bee esteemed then custome 171. 22. God is a sharpe defender and reuenger of the truth 334. 34. howe the enemies of the Truth are to be driuen away 591. 37. there is nothing more sure in the whole worlde than the Truth of the lawe 168. 28. VVhye Christe chose twelue Apostles 267. 1. and 530. 28. V VVhat the Vail of the temple rent in sunder signifieth 761. 51. to counterfait vertue is a very harde thing 221. 16. the name vessel is diuersly vsed 567. 13. VVhether it be lawfull to repell violence wyth violence 713. 52. Visitatiâ— taken for the whole restoringe 235. 16. how detestable vnbeliefe is 74. 13. Vnbeliefe is blasphemous against GOD 298. 29. Vnbeliefe after a sort hindereth Gods liberalitie 233. 13. 253. 36. the sacrament of extreeme Vnction is fained 290. 12. By what meanes holye Vnitye is to bee maintained 649. 28. Vngodlines is blinde 256. 34. Vnthankâ—fulnes is condemned 3. 1. 38. 52. 40. 55. 46. 73. and 50. 79. 73. 10. and 74. 13. 78. 20. and 81. 2. 88. 30. 146. 5. 159. 7. and 210. 1. 227. 4. 328. 28. 340. 48. 404. 427. 20. 494. 22. Vnthankefulnes of the Iewes looke the Iewes vnthankefulnes how this word Vntil is taken 629. 39. the Vowe of continencie is daungerous 519. 12. Vowes accordinge to our owne lustes are not to be conceiued 88. 29. the Vowes of the monkes binde not the consciences 422. 26. VV HOw farre VVarfare is permitted vnto christians 118. 12. the warfare of the faithfull 161. 10. 336. 43. 461. 18. 696. 31. the weake are to be regarded 488. 10. 496. 15. the difference of the weake and obstinate 324. 19. and 440. 14. why the wicked are called offences 359. 41. the wicked take vnto themselues offences that they may not followe Christe 415. 54. the wicked are to be cited vnto the iudgement seat of God 223. 22. 604. 1. the wicked tremble at the sighte of God 263. 29. the wicked would gladly shunne the sight of God 265. 15. the wicked are inexcuseable 77. 17. and 276. 17. 299. 33. and 342. 39. and 362. 34. 87. 25. what the wicked profit by excuse 687. 25 the wicked are made woorse by the doctrine of the gospel 381. 32. the wicked abuse prosperitie 162. 24. the wicked albeit against their will obey Gods prouidence 686. 24. 716. 56. the wicked agree amongst themselues to oppresse Gods truth 91. 34. 321. 14. 584. 734. 12. the nature of the wicked is obstinate 388 4. 583. 45. the multitude of the wicked 216. 13. companies of the wicked are to be shunned 500. 17. the naughtye conscience of the wicked 573. 25. the counsailes of the wicked ouerthrowns by the Lord 84. 7. the enterprises of the wicked are tourned oftentimes to a coÌ„trary end 587. 22. the punishment of the VVycked is
which should be more perfecte then the law of God therfore he answereth that he taketh nothing in hand rashly that yet he was the minister of the outward scale whiche diminished nothing from the power and glory of Christ whereby we gather that his purpose was not to distinguish his baptisme from that which Christ commaunded to his disciples and whose perpetuall vse he willed to flourish in his church Neither doth he oppose the visible signe to the other signe but comparing the persons of the Lord and of the seruaunt together he teacheth what is proper to the Lorde and what is to be attributed to the seruant Neither let that opinion hinder vs which now long ago was spread euery where that the baptisme of Iohn doth differ from ours but we must learne to iudge by the matter it self rather then by the errour of men And truly the coparison which they imagine should bee too absurd for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers agayne it shoulde followe that the baptisme of Iohn was a dead signe and voide of all power Thirdlye it should folow that we had not a baptism common to Christ to vs seeing it sufficiently appeareth that by this seale he sanctifieth that felowship which he vouchsafeth to haue with vs while that in his owne body he consecrated baptisme Therefore here is to bee holden that which I sayde before that Iohn here simply discerneth the person of Christ from himselfe and all other ministers of Baptisme that the Lorde might be aboue the seruauntes And here is gathered a generall doctrine what are the dueties of men in baptisme and what is proper to the sonne of God for the onely administration of the outwarde and visible signe is committed to men but the trueth it selfe resteth in the power of Christ alone The scripture doth somtime improperly assigne that to meÌ„ which Iohn here chalengeth to Christ alone affirmeth that belongeth not to men but theÌ„ the scripture waieth not what specialy man hath of himself but simply teacheth the power the profit of the signes and how God worketh with his spirit through the same But here is a distinction made between Christ and his ministers least that which is worthily due to the one the world should wickedly giue to the other as it is not more bent to any thing then to adorne the creatures with those thinges that beloÌ„g to God And this obseruation shal helpe vs out of many difficulties VVe know how great iars there are in our age about the vse effecacy of the signes all which may be answered that the whole institution of the lord comprehendeth the aucthour himself and the power of the spirit togeather with the figure and the minister but whereas the minister is compared with the Lord that the Lord may haue al the ministers brought to nothing â—â— VVith the holy Ghost and with fire It is demaunded why Iohn also sayd not that it is only christ which washeth our soules with his bloud Namely because that the washing also it selfe is wrought by the power of the spirite it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme And the meaning is plaine that Christ alone doeth geue what grace so euer the outward Baptisme doth figure because that he sprinkleth the consciences with his bloude and he himselfe mortifieth the olde man and geueth the spirit of regeneration The worde Fire is added in stead of an Epithyte and is applied to the spirite because that it so purgeth our filthinesse as golde is tried in the fire As Iohn 3. 5. metaphorically calleth it water MAT. 12. VVhich hath his fanne In the former sentence Iohn preached of the grace of Christe that the Iewes mighte geue themselues to him to be renewed nowe also he speaketh of iudgement that he mighte strike a feare into the contemners For sith many hypocrites do proudly refuse the grace of Christ offered them it is also necessary to pronounce vnto them that vengeaÌ„ce which remaineth for them for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers And this order of teaching must be obserued of vs that the hypocrites maye know that they shall not go vnpunished which reiect Christe that they being raised out of their sluggishnesse maye begin to feare him as a reuenger whom they haue despised as the authour of saluation Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell Therfore the preaching of the gospel is a fanne because that before the Lord sift vs the whole worlde is full of confusion euery man seeketh to please himselfe and the good are mixed with the euill and last of all it pleaseth them to wallowe in chaffe But where Christ commeth foorth with his Gospel while he reprooueth the consciences and citeth to the tribunall seate of God the chaffe is fanned away which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe yet Iohn heere compareth the reprobate to chaffe and the faithfull to wheat Furthermore the floore is not taken for the world as some imagine but for the Church for it is to be noted to whome Iohn speaketh VVhen the Iewes were lift vppe with the bare title Iohn warneth theÌ„ that they do folishly to be proud because that they possesse a place for a time in the church of God out of the which they were shortly to be throwen as chaffe oute of the floore In this maner he reprehendeth the corrupt state of the Church because that it was full of huskes weedes and other filthie things but was presently to be purged with the liuely voyce of the Gospell But howe is Christ sayd to purge the chaffe from the wheate who can finde nothing in men but meere chaffe The answeare is easie the Elect are made into wheat that they being taken from the chaffe maye be gathered into the barne But Christ began this cleansing and daily goeth forwarde wyth the same yet he shall not fully performe the same before the latter day therefore Iohn calleth vs thither But we must remember that the faithful now at this day through hope do enter into the garner of the Lord that there at the length in deede they may haue an eternall seate And the reprobate now through their guiltinesse doe conceiue a heat of that fire the perfecte burning whereof they at the last day shall feele I know that many haue subtilly disputed of the eternal fire wherein the wicked shall be tormented after the iudgement but it maye be gathered out of many places of the scripture that it is a metaphoricall kind of speaking For if there bee appoynted a reall or materiall fire as they call it then must there also be added brimstone a fanne to kindle it because that there is mention made of them both in Isaias chap. 30. 33.
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
then by a peculiar and vnwoonted maner shewe it selfe in Christes speache which was an euident testimonie of his diuine power For it is he alone which baptiseth with the holy Ghost and fire Luke 3. 16. Yet lette vs remember that this is the lawful frute of the heauenly doctrine who soeuer is the minister of the same to kindle the fire of the spirite in the hearts which may both boyle and purge out yea and burne oute the affections of the fleshe and shall truely stirre vppe a feruent loue of God and carye vppe menne wholely into heauen as it were in the flame of the same 33. And they arose the same houre The circumstaunce of the time and the distance of the places doe shewe what an earnest desire these two menne hadde to carye this message to their fellowe disciples Sith that it was in the eueninge that they entred into their lodging it is probable that it was darke night before they knewe that it was the Lorde it was troublesome to trauaile three houres when it was late in the night yet they do presently arise and runne with speede to Hierusalem And certainly if they hadde come but the next day their slacknesse had beene suspected but nowe when they hadde rather to defraude themselues of their nightly rest then not to make the Apostles pertakers of theyr ioye with speede their haste yeelded credite to that which they tolde Nowe when Luke sayeth that they arose the same houre it is to bee supposed that they came about midnight to the disciples And as the same Luke doeth witnesse they were then talking amongest themselues Heereby therefore may their carefulnesse and earnest desire bee knowen in that they passed almost the night waking and they ceased not to make thorowe inquirie vntill the resurrection of Christe shoulde by many testimonies be more fully knowen 34. VVhich sayde the Lorde is risen Luke in these woordes sheweth that they which brought this gladde newes to the Apostles for the confirming of their mindes were lykewise enformed of another vision And it is not to be doubted but that this rewarde of mutuall confirmation was bestowed vppon them from God as a recompence of their godlye diligence Also it may be gathered by the circumstance of the time that after Peter hadde retourned from the sepulchre hee was woonderfull carefull vntill that Christe reuealed himselfe vnto him and therefore the same daye that hee hadde visited the sepulchre hee obtained his request Nowe it is not to be doubted but that the gratulation amongest the eleuen was for thys because the Lorde hadde appeared to Symon But thys seemeth not to agree wyth Markes woordes who sayeth that these two were not beleeued of the eleuen For howe coulde it be that they refusinge these newe witnesses shoulde wauer in their doubtinge which were already certaine For by saying that he was risen in deede they do graunt that the matter is out of controuersie First I doe answeare that in the general speache is vsed the figure Synecdoche because that some of them were harder or lesse apt Thomas was more obstinate then all the rest Also we doe easily gather that they were so perswaded as men amazed doe vse who haue not quietlye meditated the matter and we knowe that suche doe thereby fall into diuers doubtes How soeuer it was it appeareth by Luke that the greater part of them being in that feare as in an exstasie did not onely willingly embrace that which was sayd but they striued against their own distrust For by this clause in deede they do take away from them al occasion of doubting And a little after we shall see that they fell agayne and the third time through admiration to their wauerings 36. Iesus himselfe stoode in the middest of them VVhere Iohn reporteth the same hystorie at large he differeth in some certaine circumstances and Marke noteth the same somewhat otherwise But as concerning Iohn sith he onely gathereth those things which were omitted by Luke they two may be easily reconciled And truelye there is no diuersitye in the summe of the matter except any man woulde mooue a controuersie about the time For there it is sayd that Iesus entred in when it was euening but by the hystorie set down by Luke it appeareth that it was late in the night when he appeared namely when the disciples were returned from Emaus But I doe not thinke that the time of the euening is to be precisely vrged but that rather which is sayd may aptly and commodiously be applied to the late time of the night for that when the Apostles after the euening when it was night had shut the dores and kept themselues secreatly within the house thē Christ came vnto them Further Iohn doeth not note the first beginning of the night but simply noteth that the day being passed and after the sunne was set yea and about midnight Christ came vnlooked for amongest his disciples Yet the question ariseth of an other matter for Marke and Luke doe report that the eleuen were gathered togither when Christe appeared vnto them but Iohn sayeth that Thomas was then absent But it is no absurditie that the number of eleuen is put for the apostles thēselues though one was away from the company And wee sayde euen nowe and the matter it selfe declareth that Iohn doth more distinctly sette downe the particular poyntes because that his purpose was to report those thinges which were omitted by others Also it is out of doubt that it is one and the same hystorie which was sette downe by the three sith Iohn doeth expresly declare that the disciples sawe Christe onely twise at Hierusalem before they went into Galile for he sayeth that the thirde time hee appeared to them at the sea of Tyberias And he had noted two visions before namely this which befell the next morrowe after the resurrection and the other which followed eight dayes after thoughe if any had rather to expounde it of the second which is in Marke I doe not greatly stande against it Nowe I doe retourne to Lukes woordes He doeth not saye that Christe by his diuine power opened for himselfe the doores which were shutte but yet by the woorde standinge he noteth some suche matter For how could the Lord sodainly in the night stand in the midst of them except that he had entred in wonderfully But the same fourme of salutation is sette downe by both Peace be to you wherby the Hebrews do signify that he wisheth vnto them glad and prosperous successe 37. But they were afraide Iohn maketh no mention of this feare but sith that he also sayth that Christ shewed his hands and side to the disciples it may be supposed that he omitted somewhat Neither is it an vnwonred thing amongst the Euangelists while they study to be compēdious to touch only some part Further we do learne by Luke that they were so amased with the strangenesse of the sight that they durst not beleeue their owne eyes A
as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did