togither in thy holy sacrament of baptisme and each of them help other in faith the one as instrumētall the other as principall and increase it greatly in aboundance of godly works and because such is our corruption that we are all ouer dead flesh and fainting spirit giue vs in mercy that grace for thine owne names sake as may not be hindered with the lusts of our fleshly natures but passe freely and flow plentifully in all our actions as the riuer Iordan runneth through those miry lakes Samachonitis and Senezar and yet remaineth vndefiled at Bethabara though it mingled it selfe before with defiled waters a parable of a regenerate man it findeth the laudable water againe which was missing for a time it riseth runneth from the corruptiō wherby it stayed a time it breaketh companie with those infected fens and neuer feareth the words of Solinus of Sigonius or any other controller any more being now a perfit conuert in Bethabara and now by Gods will not the worse for that former ill companie and neighborhood O Lord our gouernour how excellent and wonderful are thy workes in all the world Psalm 8. euen the God of Israël he shal giue power strength vnto his children blessed be God Psal 68. yea if they walke through the valley of the shadow of death seeme to die as a shadow looketh like a body yet will they feare no euill Psal 23. for euery valley shall be exalted Esai c. 40. v. 4. Much might be spoken comparatiuely of this riuer to the comfort of sinfull and miserable men but it is sufficient here to note in a word that the fardest side of this riuer from Ierusalem is named a place beyond Iordan so the Euangelist writeth by a prosopopoea in the person of one dwelling in Ierusalem and in his owne person abiding at Ephesus when he wrote this gospell and accounting contrariwise the banke of the riuer which is nighest the citie before Iordan because they of Ierusalem and of the West countries went ouer and beyond Iordan to Iohns baptisme Thus much of the circumstance of place the second part of this history The third part is the circumstance of the person here mentioned and is either iudging and iudged or hearing and standing by the iudgement is giuen by Iohn it is giuen of Iesus and receiued of the Iewes which stand about him of Iohn it is written he seeth Iesus of Iesus it is said he commeth to Iohn and of Iohn it is said he said to his disciples and the rest so that the whole assembly in Bethabara and all other which heard his saying euer since that day to this or shall heare it to the worlds end were and are and must be auditours of the Baptist and witnesses of his blessed word In the sight or obiect of Iohn as it is here set downe two considerations are worthy the marking one is the phrase of speach the other is the certainty of the history for nothing is more certaine in actions then that which is seene neither am I so sure of that which I know by another as of that I know of my selfe Pluris est oculatus testis vnus quà m auriti decem Qui audiunt audita dicunt qui vident planè sciunt saith Plautus in his Truculentus against those braggers which wil be credited by telling of warly acts that they neuer saw among them that are as wise as themselues though Apuleius in the entrance of his Florida would turne that sentence another way and make one eare worth ten eyes in discerning a mans wit more by hearing him speake then by seing him moue because Socrates said to one Speake man that I may see what thou art yet heare to the eare boroweth of the eie his word of knowledge and certainty and I warrant them both they trusted their owne experience more then other mens and with this certainty S. Iohn approueth his doctrine 1. Epist c. 1. v. 1 2 3. and thus doth S. Peter reason for himselfe Acts c. 4. v. 20. and thus in questioning de facto no better answer then I saw it so Dares Phrygius a Troian of Antenors faction is more credible then Homeronida made about 280. yeares after the war so that Autopsia of Dioscorides is more credited thē Plinies great Acroamaticals and Salust writeth the more effectually of Numidian wars betweene Iugurth the Romans because he had trauailed the countrie and viewed the places of their conflicts and to omit Thucydides Caesar and other which did the like S. Ierome writeth to Rogatian that he went to Iury and walked through it that he might more easily perceiue the Acts of the Bible in a surer sort according to that auncient rule without eyes we can haue no Chorography or Chronology and without these two Historie is stone blind being properly named of seing which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase hath it in an enallage or exchange of time by putting the present time for the time past for this was not written when Iohn saw Iesus but threscore yeares afterward at the least Iohn seeth videt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which proprietie and idiome hath a great and liuely grace in a history while wee suppose that to be in present doing which is already done and past it is a mans nature commonly to marke and perceiue things presently obiect to our senses with more integritie lesse doubtfulnes then either to remēber things ouerpassed or foresee things to come euen as the functions duties of the body are more easily performed then the duties and offices of the mind Thus it pleaseth the spirit to apply his phrase to our capacitie in this text and many other and chiefly to descend in matters of knowledge and of faith in attributing members and affections and actions vnto God in describing the ioyes of heauen and the paines of hell as all doctorall Fathers write and as it appeareth in all art and reason lesse if he should ascend and speake proportionately to the immeasurable proportion of his wisedome wee could no better vnderstand his owne proper phrase then these our eyes can looke into the sunne as a good and gratious prince wil talke plainely and simply with his plaine and simple subiects and a louing teacher perspicuously to his yong scholers Concerning the vse of the history Iohn first seeth and then saith what hee ought to say To teach vs not to speake at auenture whatsoeuer cōmeth to the tongues end but to tread and trie our ground circumspectly do that we ought in reason and right not what we list in affection daliance let thy eyelids direct thy waies before thee Prouer. c. 4. v. 25. the wise mans eyes are in his head saith the Preacher c. 2. v. 14. Looke with Iohn-baptist and then speake with Iohn-baptist vnlesse you will spreaken you cannot tel what and be like those mighty new wits that would be doctors of the law and yet vnderstand not what they speake neither
stead of a lamb hauing power to leaue his life and take it Iohn c. 10. v. 18. Hebr. c. 7. v. 3 23 24. Wherefore our sinnes shall not bruse vs and presse vs to death by their importable weight whilest Iesus easeth vs of that burden an endlesse comfort Our sinne cannot accuse vs and condemne vs to death as law requireth because Iesus hath cancelled the detbooke disanulled the acts that Sathan obiected and giuen out a sufficient quittance and warrant for that payment a blessed pennie and no Saints but Christs penny coyned in the third heauens and beset with this posie or embleme mercy not merite Neuerthelesse this caueat and exception must euer be redie in our hearts and lips to iudge and confesse that sinne remayneth in vs and is not taken away seeing we are a very lumpe of sinne and heape of offence but worthie to feele the fire and hammer in Ieremie ca. 23. the punishment and reward of sinne is taken away the plagues appointed for sinne are swept and caried out of the way and what is the plague or rewarde of sinne but euerlasting death but perpetuall torments in hell but infinite woes and miseries in the bondage of the deuill but continuall affliction of the minde but insufferable vexation and anguish of the bodie but most horrible confusion and most lamentable execution of bodie and soule for euermore Such is the fruite of our sinnes and transgressions which we committe dayly this punishment is due for the sinne of the world and worldly men Rom. c. 5. v. 12. Iohn 1. Epist c. 3. v. 8. c. Can our eares heare this beloued Christians and will not our hearts tremble shall we see and not perceiue heare and not regard and be little better then dead senselesse idoles you see we are attainted and arraigned of high treason against God our hands accuse vs of briberie our armes of violence our harts of vngodly and prophane thoughtes our whole bodies of ill dealing with our neighbours the braine and eyes complayne of wantonnes which wasteth them the veines and marowe cry out vpon idlenes and gluttonie which rotte them the whole worlde layeth all abuses and outrages to our charge the abuses of all creatures and the outrages committed against our owne frends and our tongues that can only speake and pleade for vs after long counsell and deepe aduisement confesse and denie not and with great sighes answere guiltie the iudge of iudges euen God himselfe pronounceth this terrible sentence geueth out this dreadfull dome against vs Seeing you haue abused all things both liuing and dead in leaning to your owne willes in leauing my commandements in making your flesh quick and your spirite dull in fighting for the earth against heauen for vanitie against veritie in esteeming humanitie aboue diuinitie your waies aboue my waies hipocrisie more then faithfulnes in holding my religion euen my religion and seruice for a fashion and your owne pleasure for a law your moments for eternall ioyes your mammets for Saints your portion and inheritance must be with the grandfather of these abuses that olde Serpent that helhound that ramping lion Belzebub the graÌ„dfather of these vices and abuses with whom you haue deserued to liue and die without all help Now what shall we doe in this case to whom can we appeale when all the world accuseth vs and God himselfe condemneth vs I will tell you to whom wee must appeale and how Thou art displeased ô Lorde thou art displeased with vs ô chastise vs not in thy fury neither cast vs off in thy sore displeasure be mercifull vnto thy creatures ô God and then we appeale to thee be not angrie with vs ô Lord and so wee will appeale to none but thee we appeale from God when he is offended vnto God when he is contented ô be wel contented with thy seruants ô Lord. All the world is against vs but thy mercie is greater then all the worlde ô thy mercie is sweete and infinite thy seruants ô God accuse vs and behold thy word is aboue thy seruants thy subiects and inferiors are about to hurt vs but thy omnipotent superioritie can ouerrule them that which they doe thy maiestie can vndoe that they binde thy wisdome can loosen And though this bountie be too great for vs yet is it little in respecte of thee let thy goodnes ô Lord be still our defence thy mercie and louing kindnesse in Iesu Christ thy deare sonne our saluation let thy left hand hould vp our heads and thy right hand imbrace vs imbrace vs the work of thy own hands as thou didst once make vs of earth like thee so make vs by restoring now thy image similitude in vs of prodigal sonnes outcasts partakers of thy table and heires of thy kingdome because thy word hath condeÌ„ned vs holy father mightie iudge pronouÌ„ced vs to be without all help let thy blessed sonne Iesus be our hope whose vertue is beyond all help of man in whom we haue help when we caÌ„not help our selues let him baile vs and repriue vs and get vs a pardon for our sinnes that with our soules and bodies iointly and either of them seuerally we may serue him in holines all the dayes of our liues and sing Psalmes to thee ô thou most mighty according to thy worship and renowne shal the dead praise thee or tel of thy truth in the night and in the darke shall thy noble acts bee knowne in the graue and thy mercy in the land where all things are forgotten vp Lord and helpe vs ô king of heauen when wee call vpon thee which sâ—â—itest hell vpon the cheeke bone and sauest Israël from his enemies saue vs ô God for thy mercy sake ô saue vs and that right soone for we are in our selues brought to great misery saluation onely belongeth to thy name and thy blessing is vpon thy people but we are thy people and the sheepe of thy pasture ô preserue vs from the snare of the hunter and from the noysome pestilence the snare once broken we shall be deliuered and thousands shall fall on both sides but it shall not come nigh vs or if it come it shall not hurt vs or if it hurt thou art our Physician to heale vs to asswage our ambustions to poure oile into our wounds to bind vp our maymed parts carrie vs to thy euerlasting Inne to boorde and dwell with thee for euer Why art thou then so heauy ô my soule and why art thou so disquieted within me ô put thy trust in the lamb of God that daily and hourely taketh thy sinne vpon him and carrieth it away and burieth it where it can neuer reuiue and spring againe Iesus hath redeemed vs neither with siluer nor golde but with his most pretious bloud and water once offered vpon the crosse and he bringeth vs from the prison of sinne he can doe it by his power and he may doe it by the iust claime and title and interest he
of Dauid the kingdome of Israël the kingdome of Christ euen as Dauid himselfe fought most manfully for the establishing of that kingdome in the name of the liuing God ouercomming valiantly not onely mighty champions and huge Gyants in that defence but also vanquishing and subduing his other foes the enemies of God in infinite numbers before him behinde him and round him as appeareth notably in the bookes of Kings in the Chronicles and in his owne Psalmes And to omit the handling of militar vertues it is most certaine that no man is more carefull to doe his dutie then a christian cōscience no man more harty in doing it then a christian faith no mā more trusty then christian charity no man more conscionable more faithfull more charitable then a true christian man and that secretary of hell not only of Florence is forced to confesse in some places l. 1. disp c. 11. vpon Liuy and elswhere but most emphatically in his proeme to L. Philip Strozza by vehement and zealous interrogation In whom ought there to be more feare of God then in a warriour which euery day committing himselfe to infinite perils hath most neede of his helpe A right Italian sentence a notable word a fit preserue against the other venims which this Spider gathered out of old philosophers and heathen authors for that is the wit and disposition of our reformatiue age to gather precepts from those things which our forefathers in their learning iudged no better then obiections and to study those matters for practise which were first taught them for their safety by knowing and auoiding them and to gather common places of mens certaine and supposed errours omitting their vertues and commendations But I cannot now stand to debate any such particular point or seuerall branch of Antichristianisme he is already confuted sufficiently by the generall testimony of all good consciences and by the vniuersall harty consent of all godly and manly christians as it may also please God at his gratious pleasure to worke in many other not yet regenerate that now account too well of him Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Gala. c. 6. v. 7 8. Gods works are great and mighty and wonderful and exceeding admirable euen aboue the capacitie of the wisest and profoundest minde in the world yet are his mercies aboue his works and the depth of his mercies far more wonderfull then the height of his works O mercifull Lord open the infinite fountaines fludgates of thy vnspeakeable mercies and touch the harts of so many as are not vtterly obdurate and reprobate with the finger of thy holy spirit euen to the final reformation of the prodigall sonne and ioyfull recouery of the lost sheepe so farre as it is possible for strayed sheep to haue any portion in the sheepefold of the lambe of God Thy holy seruants and prophets assure vs of the most happy condition and blessed estate of the kingdome of Israël the kingdome of Dauid the kingdome of Christ ô let thy kingdome come and let thy will be done in earth as it is in heauen As for such vncircumcised Philistines such blasphemous Goliahs such rebellious Achitophels such vnnaturall Onans such wicked and desperate Atheists as I haue named if any such remaine vpon the earth as I feare me there are too many and haply some among Christians and haply some amōg schollers sauouring too much of these vngratious schollers Lord God either speedily reforme thē in the aboundance of thy mercy so farre as they haue not cōmitted that great vnpardonable sinne against the holy Ghost or vtterly confound them with the yron rod of thy iustice and teach other by their example to tremble at the mighty maiesty of their Lord God Let them feele the force of the liō of the tribe of Iuda that would not see the goodnes of the lambe of God let them tast the insufferable torments horrors of damnation that refused to enioy the most comfortable blessed estate of saluation thy mighty stretched out arme is not weakened or shortened teach them to feare their God either like good children or like cursed creatures dreading the horrible punishmēt due to their horrible sins It hath pleased God in all ages by the mouth of his Prophets vnder the law and by the mouth of his Apostles vnder the gospell to winne infinite thousands to vnfayned repentance and to the faithfull worship of the true God as manifestly appeareth partly by the ancient histories and prophesies of the old Bible partly by the gospell and Acts of the Apostles in the new Testament In the primitiue Church the number of conuerts and confessors and zealous Christians and martirs was infinite paganisme idolatrie blasphemie infidelitie and heresie gaue place to christianitie the mighty power and firie operatiō of the holy-ghost is exceeding wonderfull innumerable multitudes were dayly and continually gayned to the church as Augustine by the zealous and eloquent deuout and learned Sermons of S. Ambrose was reclaymed from his heathenish philosophy and manichisme and became a good Christian a zealous doctor a godly Bishop a reuerend father as his bookes of confessions doe testifie from the thirteenth and fourteenth chapters of the fift booke vnto the end of that worke I might declare the like conuersion of infinite other but his example is most famous and the matter it selfe most euident the kingdome of darkenes stouped to the kingdome of light Satan yeelded to Christ the world the flesh and the deuill were cōquered by the lambe of God and great hope appeared of the very vniuersall establishment and catholick peace of the Israëticall kingdome But Satan cannot sleepe long hee and his hellish angels must play their parts the malice of the deuill lyeth in continuall wayte to intrap and intangle the soule of man Satan is a cunning and strong aduersarie and euer striueth to increase his Synagogue and route of infidels of Atheists of Gyants of Heretikes of Apostataes of Schismatiks in euery dangerous and pestiferous kinde that iniquitie might haue the vpper hand Alas his malice and craft preuayle too much ô God when thou seest thy gracious time confound all his pestilent craft and malice good lambe of God take away the sinne of the world euen this horrible and abhominable sinne of the wicked world thy goodnesse is aboue all the naughtinesse of the world we are not to limit or restraine thy omnipotencie ô good God be mercifull vnto vs wretched sinners euen where our sinnes deserue hell fire and vtter damnation The world is wicked the flesh is frayle the deuill is busie man is man and man is subiect to all imperfections and vices to all infirmities and sinnes to all lewdnesse and naughtines euen to that great and most horrible sinne of blasphemie infidelitie
the tabernacle and the dedication of the altar Nom. c. 7. v. 11. vnto the 88. they offred siluer in very great measure they offred gold a mightie quātity they presented the finest flower mingled with pleasant oyle in most bountifull manner they gaue of the best of their cattle a goodly number and because they came so willingly vnto God behold the reward of godlines God came the more readily vnto them and God talked presently with Moses their chiefe ruler and captaine from his mercy seate v. 89. both to incourage them in the worke of their free will offeringes and to stirre vp their children and successors after thē vnto the worldes end to such religious deuotion and restitution Their and all the peoples voluntarie contribution toward the tabernacle was so great and plentifull euen in that time of their wandering and pouerty in the wildernes that the workmen complayned of too much trouble in receiuing their dayly gifts that Moses at their requestes proclaymed in their armies to haue them cease from offering any longer A christall glasse for this age to looke in and see to wipe out their cankred spots which make them most vnlike those primitiue Israëlites and as diuelish in purloyning the beneuolences and legacies geuen to Gods holy places as good Christians were liberall in prouiding for their spirituall fathers Exodus c. 35. and 36. They all gaue their offeringes for loue for example for thanksgeuing they restored to God that which God gaue them they knew that their goods without Gods seruice shoulde be vnto them as those delicate quayles and that white pure Manna the quayles choaking those that did eate them against Gods will and the Manna smelling with wormes that was kept against Gods commaundement Num. cap. 11. v. 19 29. Exod. c. 16. v. 20. But why stand I vpon those vertuous examples was not that infamous Balaam more iust then these new fangled censuring reformers yea and was not his very rude asse more respectiue regardant in humble submission to his better then these busi-motespiers smoothing hipocrites O let those precise lips and pure sanguine liuers pardon me that loue to feede finely and sleepe softly not on thistles not asselike not hardly No faire allurement of king Balac no suttle suggestion of his lords of Moab could make him go beyond the word of the Lord God but he tooke vp his parable and blessed Iacob he spake once and twise and exalted the florishing and happy estate of Israël he could not curse them whom God had blessed and he would not go against the worde of their God neither was he himselfe only obedient though he were in the number of false prophets but his asse likewise did bowe to the Angell in the way the beast bowed and fell downe before Gods messenger again and againe and God made the dumb brute to seeme somewhat reasonable with a mās voice Num. c. 22. v. 22. whereas these strange new founders of discipline will looke on the magistrate which is Gods angel and neither bowe heart nor bend body to him but in a blind courage will bite the lip at him and looke vnder the browe and walke on proudly apace will tell Gods angel that he must put vp his sword that they are not borne to obey him but to gouerne and reforme them though neither Sultan nor Saphra neyther princes nor iudges neither valiant nor wise men be on their sides otherwise then Ioab was next to Abner and Hamon to Guinder euen to execute their owne purposes though Abner and Guinder paid their liues for them in the ende 2. Kings c. 3. v. 27. or if perhaps any hold with them it is the horsleach and his daughter that crie giue and giue and nothing but giue Prou. c. 30. v. 15. if themselues haue any zeale it is the zeale of Iudas Iscariot who enuied the precious annointing of Christs body that now is the Church Iohn c. 12. v. 5 6. if they haue any spirit for them it is that false spirit that flew into the mouthes of Ahabs prophets and blew all their proofes to a goodly and new gay nothing like our new reformations 3. Kings c. 22. v. 23. or rather it is that foule vggly spirit their owne very type and example who in calumny and lying hath no priour nor peere being a traueller to and fro and maligning the prosperitie of rich and righteous Iob came among the childrē of God on a day as these pure ones do often tempted God openly as these tempters doe their adherents and hearers in corners and conuents to plague good Iob to punish him to torment and vexe him and if the holy plaintifs might haue the diuels lucke and by some sinister meanes obtaine their request they would euen for perfit zeale doe as the diuell did and leaue their father Iob nothing but nakednes and woe or at their best be but like the pure penitent that stoale away a swan picked downe a feather desiring in their too singular and too extraordinary discipline that God might be magnified in restoring him againe to his children in reedifying his houses in renewing his lands and goods and all that he had much like him that would breake his fellowes head to giue him a plaister or that put his finger in the fire to haue it healed againe that contrary to S. Pauls counsell would doe euill that good might come of it Rom. c. 3. v. 8. Iob c. 1. v. 6. c. 2. v. 1. neuer regarding that prohibition in Gods prouerbs of not remoouing the bounds of their ancestors c. 22. but deuising and filling their lusts Hereafter I for my part must account Aristotle his schollers more religious then these newes bringers that vse holy magistracies that are publicke offices like priuate charges that are necessary duties like decent orders for he iudgeth them both publick and necessary which must be regarded publickly of al men and without which the commonwelth cannot begin or indure and though at first he reckoneth religious degrees after politick yet in his methodicall transition or recapitulation of necessary offices he setteth diuine before warly or any other perhaps criptically and histerologically perhaps in his lukewarme zeale not caring which were placed first as may appeare by Laërtius l. 5. and elswhere in his owne works Polit. l. 6. c. 8. Yea these men may well be set euen to Phalaris the tyrants schoole to learne deuotion zeale of him after thus many yeares puritie and purgation who in his 84. epistle to the Messanenses accuseth thē of theft of impietie of sacriledge for doing that which our reformers seeke with tooth naile continually and diuiding those golden giftes among themselues which hee had sent to Delphos as a thanksgiuing after the recouerie of his health threatneth them with reuenge from heauen geueth them at last a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farewell with a mischiefe Yea and Iulius Caesar that great spoyler may read a diuinitie lecture to these
lawe in the open face of mount Sinai Exod. cap. 19. v. 16. Christ when he taught the eight beatitudes went vp to a mountaine Math. c. 5. v. 1. a citie that is set on a hill cannot be hid a candle must be set on a candlestick to giue light to all that are in the house ye are the light of the world ye are the salt of the earth let your light shine before mē hide not your talent in a napkin lay not your treasure vp in the earth all things are created for mans vse let Gods water run ouer Gods land and stop not the fountaines deale thy goods among the needy hoord not vp thy corne in time of need he is my neighbour that doth me good though he dwell in Samaria loue the godly for his vertue the wicked to win him to God that made him while we liue let vs doe for all men and this communion we all acknowledge both euening and morning in our Creede and Lords praier whereas in the one we beleeue the communion of saints which is with one minde and agreement in mutuall concord to serue God in hearing his word and receiuing his Sacraments and in the other when we call God our Father and pray him to forgiue vs our sinnes to giue vs our daily bread to deliuer vs from euill not to suffer vs to be tempted praying euery one for the whole catholicke church of God not each one for himselfe For if the vngodly ioyne togither to strengthen themselues much more ought the righteous to be one hart and if the Macedonians see before them a hill full of enemies that seeme big and terrible a farre of they will be in a readinesse for them all togither and though in proofe they find them to be but apes of Imaus yet they will remember to go togither much more then those apes and if Nabuchodonosor the king of confusion willed his herauld to crie aloud be it knowne vnto you ô people nations and languages nobles princes iudges dukes counsellers receiuers officers and all the gouernours of the prouinces that when ye heare all the instruments of musicke ye fall downe and worship the golden image in the plaine of Dura Daniel c. 3. v. 1 4. then shall the Baptist sent from the Emperour of the worlde to whom all the earth is as a pins point or moate in the sunne take the voice of all waters of all thunders of all earthquakes of all windes of all trumpets of all voices and speake to al the plaine of Bethabara to all the hils of Canaan to all the birdes of Asia to all the trees of Europe to all the beasts of Africk to all the fishes of America to all reasonable and vnreasonable men to all godly Christians vngodly Pagans Attend all ye countries kingdomes and empires of the wide world attend likewise ye principalities caelestiall that when yee heare the voice of Gods Embassadour in the desert or out of the desert yee fall downe prostrate vpon your faces and with euery inward and outward part of minde and body reuerence magnifie and adore this pure and vndefiled Sacrament of Baptisme ordained of God and ministred first by me and worship this Christ the visible image of the inuisible God which is able to saue you and readie to crowne you in the day of his great visitation But confounded be all they that worship and fall downe to carued or moulten images and delight in vaine Gods worship him all yee Gods Delphos shall be as Sodome and Dodona as Gomorra the braines of Chaldees shall become rotten and all iugling of the East shal be forced to crie out with Thamus the Aegyptian pilot Pan is dead and Satan is dead and the liuely gospell of Iesus is preached to the Iewe and Gentile to the bond and free in this time of grace and peace This might be the voice of Iohn-baptist in the wildernes and in effect this was the message of Gods crier in Bethabara whether any one may come and pay no mony for comming in where all may heare without losse of time and get endlesse and vnspeakable treasure for going onely for it the way is plaine the passage is not stopped Bethabara is the ioy and hope of sinners it is a common for all womens children to come to for all childrens children to abide in and be fed with the bread of life which is better then Manna and drinke the water of euerlasting life Then let all come from the North climats and the South to be baptized let all gather themselues togither which dwell in the East the West to be purified in Baptisme not only with the baptisme of Iohn with water to repētance but with Christs baptisme with the Holy-ghost and with fire to immortality So they shall reuiue that were dead in sinne they shall be graffed into the true oliue which were wilde branches they shal be freemen of God that were bond-slaues of the diuell they shall be indued with all goodnesse which were imbrued with all naughtinesse so good is our God that shutteth no man out of dores which waiteth on him so louing is our Lord which refuseth none such as are ready with their oile of good workes and lamps of good faith burning in their hands and hartes prepared 2. Peter c. 1. v. 5 10. Now beloued is any one of vs vnwilling to go where we may go so easily and so pleasantly where we may abide so safely and happily the dull asse euen the asse which is so dull will run through thin and thicke through water and fire to saue hir young foales saith Pliny l. 8. c. 43. and shall not Gods people and pupils be quicker in loue then a dull asse to saue their owne liues and soules If Iohn had baptized in the midst of the firy and sulphurous lake Asphaltites or in the noysome dungeon of Panium frō whence the riuer Iordan floweth as the latest Hydrographers haue iudged Sabel Ennead 1. l. 2. and Munster l. 5. Cosmogra neither the heate of the one nor the smel of the other should haue scared vs at all and shall we for shame not girde vp our loines and speede vs apace to so open a place as Bethabara is O come vnto me all ye that are blacke and red with sin saith the spirit of Iohn and I will purifie you as Naaman was clensed of his snow white leprosie with washing himself obediently after a proude pause seuen times in Iordan 4. Kings c. 5. v. 14. O Christ we come to thee in our baptisme by thee we cast of our old skinne and old man in baptisme ô son of God euen as Naaman washed of his foulenes in Iordan therein prefiguring our holy christning therefore as that riuer Ior and that riuer Dan concur and ioine both togither in Iordan and make the streame bigger so we beseech thee that both the powers of our bodies and the powers of our soules may by spirituall infusion of thy grace come