Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
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
all men come vnto him 27 Iohn answered and saide A man cannot receiue any thing vnlesse it bee giuen him from heauen 28 You your selues are witnesses with mee that I saide I am not Christe but 〈◊〉 sent before him 22 After these thinges Iesus came It is likely that so soone as the feast day was past Christ came into that part of Iurie which was nigh to the citie Aenon which was placed in the tribe of Manaffes The Euangelist saith that there was much water there whereof there was no such store in Iurie And Cosmographers doe write that these two cities Aenâ—n Salim were not farre from the meeting of Iordan and Iabec nigh whereunto they place Scythopolis But out of these wordes we may gather that when Christ Iohn did baptize they did put al the body into the water Although wee neede not to stande much about the externall ryte so that it agree with the spirituall veritie institution and rule of the Lord. But forasmuch as we caÌ„ coniecture this nighnes of place did cause many rumors to be spread abroade and much talke to be had concerning the worship of God the lawe the estate of the Church because of two new baptizers which were risen together For whereas the Euangelist saith that Christe baptized I referre that vnto the first beginning because he began then publikely to execute the function that was inioyned him of his father And although he did this by his disciples yet is he named in this place as the authour of baptisme omitting the ministers who did nothing but in his name at his commandement Concerning whiche thyng we will speake somwhat in the beginning of the next Chapter 25 Therefore there arose a question c. It is not in vaine that the Euangelist saith in this place y t there arose a question amongst the disciples of Iohn For the lesse they were instructed in doctrine the more boldly doe they offer themselues to dispute as ignorance is alwayes blinde If others had set vpon them they might haue been excused but in this that being vnfit to enter into the combate they doe of their owne accorde prouoke the Iewes they deale therin both rashly wickedly The wordes import thus much that they moued a question And besides this that they did offend in reasoning rashly farther then their skill woulde reache about a matter which they knewe not there was as great a fault as this because they did not so much intend to defende the lawefull vse of baptisme as to defende their masters cause that his authoritie might remaine safe and sounde Both these thinges were worthie to be reprehended because they not knowing the true maner of baptisme doe set the sacred institution of God to be laughed at and because through peruerse ambition they take their masters part against Christe Therefore it appeareth that their combe was cut with one woorde when as it was obiected that Christe did also baptize For being occupied about the person of the man they did lesse regard the doctrine VVee are taught by the example of them to what ende they come who are driuen rather with the wicked affection they beare towarde men then with the reale of God and therefore are we admonished that this one thing is to be respected and by all meanes to be regarded that Christe alone be chiefe Concerning purging The question was about purging because the Iewes had diuers kindes of washinges appointed them by the lawe and being not contented with those that were appointed in the lawe they did moreouer obserue many diligently which they receiued from their elders VVhereas Christe and Iohn doe bring in now a new rite maner of washing after such plentie varietie they count it to be an absurd thing 26 To whom thou barest witnesse By this argument they goe about eyther to make Christe inferiour to Iohn or to make him bound to Iohn because he receiued honour of him For they account that as a benefite that he did adorne Christ with honourable titles As though it was not his duetie thus to prayse him yea as if this were not his principall dignitie to be the sonne of God his cryer Therefore it was not meete that they shoulde preferre Iohn before Christ because he was commended by his testimonie VVhereas they say that all men come vnto him these wordes proceed from peruers emulation for they are afraid least their master be forsaken of the multitude 27 A man cannot Some doe referre it vnto Christ as if he did accuse his disciples of wicked holdnesse against God because they goe aboute to take that from Christe which the father had giuen him Therefore they will haue this to be the meaning that it came of God that he was preferred in so short space vnto so great honour therefore in vaine doe you striue to put him downe whom God hath exalted with his hande Othersome doe think that it is an exclamation whereinto hee bursteth out through indignation for that his disciples had so little profited And truly it was a thing too absurd to goe about to make him as one of the common sort and to make him inferiour vnto his minister whome they had heard so often to be Christ. Therefore Iohn might well enough say that it was but lost labour to teach men because they are deafe and dull vntill such time as they be renued in minde But I am rather of their opinion who do expound it of Iohn namely that hee saith that it was not in their or his owne hande to make him great because this is the measure of vs all that we be such as God would haue vs to be For if the sonne of God himselfe did not take to him honour what man of the common sort dare desire more then is giuen him of the Lord If this cogitation were deeply rooted in the mindes of men it should be sufficient to bridle ambition Furthermore ambition being once corrected and abolished the plague of contentions shoulde also be taken away For how commeth it to passe that euery man exalteth himselfe more then is meet saue only because we do not depend vpon God that we may be contented with that degree which he assigneth vnto vs 28 You are my witnesses Iohn chideth his disciples because they beleeued not his wordes Hee had oftentimes tolde them that he was not Christ therefore there remained nothing but that he should be a seruant subiect to the son of God as were y e rest And we must note this place For in denying that he is Christe he leaueth nothing vnto himself but that being subiect vnto the head he minister as another in the church be not so extolled that he obscure the honour of the head He saith that hee was sent before to prepare a way for Christe as kinges Apparitors are wont to doe 29 Hee that hath the bride is the bridegrome but the friend of the bridegrome whiche standeth and heareth him reioyceth with ioy because
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.
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
that they offer Christ in the supper proceedeth from a contrary autour And certeinely this is a merueilous chaunge that a mortall manne who is commaunded to take the bodye of Christe shoulde take vppon hym the office to offer vppe the same and so a Priest made of himself should offer vnto God his sonne I goe not presently about to proue with how many sacriliges their faigned oblation dooth abounde it is sufficient for me to proue that it is so far from being any thing like to Christs institution that it is rather directly contrary to the same This is my bodye They saye that the breade was consecrated by these woordes to bee a figure or token of the fleshe of Christe I doe not disallowe so that this woord be rightly and truely vnderstoode So the bread which was ordained to nourish the body Christe doth chuse sanctifie to an other vse that it may beginne to be a spirituall meate And this is that alteration and chaunge whereof the auncient writers of the church do make mention But yet it must be noted that the bread is not consecrated by whispering and breathing ouer it but by the euident doctrine of fayth And truely it is a magicall inchauntment when the consecration is directed to the dead element for the bread is not made a figure of the body of Christ to it selfe but to vs. In summe the consecration is nothing else but a solemne testimony to vs whereby the Lord appointeth an earthly and corruptible signe for a spiritual vse which cannot be except that his commandement and promise be openly declared for the edifying of fayth VVhereby it appeareth againe how wickedly this mistery is prophaned by the Papistes by their secrete whispering and breathing If that Christ doth consecrate the bread when hee telleth vs that it is his body there is no chaunge of substaunce to be imagined but onely to be noted an alteration of the vse If that the worlde had not beene now a long time bewitched by the subtilty of the deuil so that the monstrous opinion of transubstantiation being once brought in it will admitte at this day no light of true interpretatiō of these words it shuld be in vayn to stand longer in searching out the sense Christe saieth the bread is his body He speaketh of the Sacrament But it must of necessity bee confessed that the Sacrament consisteth of a visible sign wherunto the thing signified is conioyned which is the trueth of the same And this also it well knowne of olde that the signe is often called by the name of the thing signified VVherfore no man that is but meanely exercised in the scriptures will deny but that this sacramentall phrase of speach must bee taken metonymically that is the one for the other I omitte the generall figures which are read euery where in the scripture I doe only say this that so oft as the outward signe is saide to be that which it dooth represent all menne doe consent that it is by the figure Metonymia VVhere Baptisme is called the lauar of regeneration Tit. 3. 5. where the rocke which yeelded water to the fathers in the wildernesse is called Christe 1. Corin. 10. 4. where a Doue is called the holy Ghost Iohn 1. 32. No man will deny but that the signes are called by the name of the things which they signifie Therefore how commeth it to passe that they which regard the wordes of the Lorde will not suffer that which is common to all the Sacraments to be applyed to the Supper But they wil haue the simple the litteral sense Then why doth not the same rule hold in all the Sacraments Certeinely except they wil graunt that the rocke was substantially Christ the obiection is but weak wherewith they vrge vs. If we interpret it that the bread is called the body because it is the figure of the body they pretend that the whole doctrine of the scripture is ouerthrown Neither haue we forged now of late this rule for this manner of speache but al men do imbrace the same as deliuered by Augustin from the authority of the auncient fathers that the names of spirituall thinges are improperly ascribed to the signes and that all the places of scripture shuld be so expounded where there is mention made of the Sacramentes Sith wee doe then hold a general rule receiued euery where to what purpose doe they make such outcryes as at a straunge matter not hearde of before But let those mased men cry as they lyst this shall be accepted of men that are wise and modest that there is a sacramentall forme of speaking in these wordes of Christ. VVherof it followeth that the bread because it is the figure of the body of Christ is called the body But there are two kindes of men which doe arise against vs the Papistes being bewitched with their Transubstantion deny that there is any bread because that there remayneth onely a shewe without the substaunce But Paule refuteth their fancy affirming the bread which we breake to be the communion of the body of Christ 1. Corint 10. 16. Then the very nature of the Sacrament abhorreth this their deuise for that it cannot remain perfecte if there should not be a true and perfect outwarde signe For howe shall we learne that our soules are fedde with the flesh of Christ if there were not very bread sette before our eyes but a vaine shewe Further what wil they say of the other sign For Christ said not this is my bloud but This cuppe is Therfore by their rule not onelye the wine but also the substaunce whereof the Cuppe was made should necessarily be transubstantiated into bloud Now that which is sette downe by Matthewe I will not henceforth drinke of the fruit of the vine dooth euidently declare that it was wine which he delyuered to be drunke Therefore the follye of the Papistes is plainely confuted euery way But there are others which doe reiect the figure and presently as frantike men they do receiue the same The bread according to their opinions is truely and properlye the body For they account not of transubstantiation as a matter without all colour of reason But when they are demaunded whether the bread and wine be christ they do answer that the bread is therfore called the body because that vnder this and with this it is receiued And by this answer it is easie to gather that the name of the body is vnproperlye transferred to the bread which is the signe of it And it is meruaile sith these menne doe so oft say that Christ spake this in respect of the sacramentall vnyon that they doe not marke what they saye For what manner of sacramentall vnion is there of the thing signified and of the signe Is it not because the Lord by the secret power of his spirit performeth that which he promyseth So these latter masters of the letter are no lesse to be derided then the Papistes Hytherto I haue
baptisme of Iohn but that latter member of the baptisme of the spirite may easily be vnderstoode and the Euangelist putteth them both downe a little after And there be two pointes of this answere that Iohn did nothing but that which he might lawfully doe because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe Secondly that he hath nothing but the administration of the externall signe and that al the force and efficacie is in the power of Christe alone So that he defendeth his baptisme forasmuch as the trueth thereof dependeth vppon another and in the meane season hee extolleth the dignitie of Christe by taking from himselfe the power of the spirite that all men may looke vnto Christe alone This is the best temperature where the minister doth so borowe all that authority which he hath of Christe that hee doth also referre it vnto him attributing all thinges vnto him alone But it came to passe through too light an error that they thought y t the baptisme of Iohn was coÌ„trary to ours For Iohn doth not here dispute of the profite and vse of his baptisme but he doth only coÌ„pare his person with the person of Christ. Like as at this day if the question be asked what is our office what is the office of Christ in baptisme we must confesse that Christ alone doth perfourme that which baptisme doth represent and that we haue nothing but the bare administration of the signe There is a double kinde of speeche vsed in the scripture concerning the Sacraments For in some place it teacheth that it is the 〈◊〉 of regeneration that their sinnes are washed away that we are ingrafted into the body of Christe that our olde man is crucified and that wee rise againe vnto newnes of life And then truely doth hee couple the power of Christe with the ministerie of man as truly the minister is nothing els but the hande of Christ. Therfore suche phrases doe not shewe what man giueth of himself but what Christe bringeth to passe by the man and the signâ— as his instrumenteâ— But because wee fall easily into superstition and secondly because men do pull to themselues the honour which they take from God according to their naturall pride therefore to the ende the scripture may subdue tame this sacriligious pride it doth sometimes distinguishe the ministers from Christ as in this place that we may know that the ministers are or can doe nothing Amongst you He toucheth their sluggishnesse by the way because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently that no part of his ministerie can be knowen vntill they come vnto the authour himselfe Hee saith that Christe standeth in the midst of them that he may stirre them vp to know him The summe is this he endeuoureth by all meanes possible to bring to passe that that honour whiche is vntruely giuen to him may not darken the excellencie of Christe And it is likely that hee had these sayings often in his mouth when he saw that he was out of measure extolled in the peruerse iudgements of men 27 VVho comming after mee Heere he saith two thinges that Christe came after him in respect of time but yet was hee far before him in the degree of dignitie because the father preferred him before all men Hee will adde the third shortly after that Christ was therefore preferred before all men because he excelleth all other by good right 28 These thinges were done in Bethabara The naming of the place serueth not only to the credite of the historie but also that wee may knowe that this answere was giuen in a famous assemblie of men For there were many that came together vnto Iohn his baptisme and this was his ordinarie place wherein he baptised And they thinke that it was a place to passe ouer IordaÌ„ froÌ„ wheÌ„ce they do also â—et the name for they do interpret it an house of passage vnlesse peraduenture the opinion of those men doe better please you who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua Othersom do thinke that it ought rather to be read Betharaba The worde Bethania was heere put in by some ignorantly For wee shall see afterwarde howe nigh Bethaâ—ia was vnto Hierusalem But the situation of Bethabara which those who write of the situation of places do describe doth very well agree with the woordes of the Euangelist although I doe not muche stande aboute the pronounciation of the worde 29 The next day Iohn sawe Iesus comming vnto him and he saith behold the lambe of God that taketh away the sinne of the world 30 This is hee of whom I said after me there commeth a man who was put before me because he was more excellent then I. 31 And I knewe him not but that he might be manifested vnto Israel therefore â—ame I baptising with water 32 And Iohn testified saying I saw the spirit God descending like to a Doue froÌ„ heauen and he remained vpon him 33 And I knew him not but hee that sent mee to baptise with water hee saide vnto me vpon whom thou shalt see the spirit descending and remaining vpon him this is he that baptiseth in the holy spirite 34 Therefore I sawe and testified that this is the sonne of God 29 The next day It is without all doubt that Iohn had spoken before of the reuelation of the Messias but when Christ was come hee woulde that his proclamation shoulde bee knowen in a shorte time and the time was now at hand wherein Christe shoulde make an ende of his ministerie like as the morning doth quickly depart when as the Sun is once risen Therfore forasmuche as he had testified before to the Priestes that were sent that he was nowe present and was conuersaunt in the middest of the people from whom the truth and force of his baptisme was to be â—et the next day after he shewed him openly For these two thinges beyng ioyned together by the continuall course of tyme are of greater force to moue their mindes This is the same reason why Christe doth shew himselfe vnto him Beholdâ— the lambe of God He declareth the principall office of Christe briefly but plainely namely that hee doth reconcile men vnto GOD by taking away the sinnes of the worlde Christe bestoweth other benefites vpon vs but this is the chiefest and that whereuppon the rest doe depend that by pacifyinge the wrath of God he maketh vs to be accounted iust and pure For al the streames of good thinges doe flowe from this fountaine that God doth receiue vs into fauour by not imputing our sinnes Therefore to the ende that Iohn may bring vs vnto Christ he beginneth at the free pardon of sinnes which we haue through him Furthermore in this worde lambe he alludeth vnto the oldeâ— sacrifices of the lawe Hee had to doe
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
Christ. in the same place VVhether men may defende the kingdome of Christe with weapons in the same place The kingdome of Christe bringeth saluation to none saue onely the elect 17. 2. The faithfull ought to wish the prosperity of the kingdome of Christ with all their heart 12. 14. To what end it was requisite that the kingdome should be established with Dauid and his posteritie 12. 14. The kingdom of God is to bee preferred before all the commodities of the body 4. 47 VVho are fit for the kingdome of God 6. 2. To see the kingdome of God 3. 3. 5. L Lambe The paschal Lambe was a signe of Christs sacrifice 19. 36. Last day Last day 6. 39. 40. 44. 11. 24. 12. 48. Law The law was giuen by Moses 1. 17. 7. 9. The law iudgeth no man except c. 7. 51. VVhy christ meaneth the Psalmes by the law 15. 25. The agreemeÌ„t betwene the law the gospel 10. 8. Christ is the soule of the law 1. 17. 5. 46. To what end the ceremonies of the lawe were giuen the Iewes in charge 11. 28. The worship of the law is partly spiritual partly carnal 4. 23. The doctrine of the lawe is vnperfect 4. 25. The proper office of the lawe 16. 10. Learne To learne of the father 6. 45. Light Light of life 8. 12. Two partes of the light whiche remaineth in the corrupt nature of man 1. 5. Iohn testifieth of the light 1. 17. This woorde light is proper to Christ. in the same place All the godly are light in the Lorde 1. 7. No light without christe in the same place Christ is the light of men 1. 4. and 9. hee came into the worlde 3. 19. The Pharises reioyced in the light of Iohn 5. 35. Christ is the light of the world 8. 12. and 9. 5. 12. 46. VVhilest we haue light we must walke 12. 15. Loaues Of the fiue loaues the two fishes 6. 6. and 10. Loue. Loue is the commaundement of Christ. 15. 17. A newe commaundement 13. 34. Loue is put in steede of faith by Christ. 16. 27. The loue of god is spred abroad into the members of the Churche 15. 9. VVhether the loue wherewith wee embrace Christe doe goe before the loue of God 14. 21. The signe and pledge of Gods loue towards vs. 7. 23. The loue of God is to bee esteemed according to the preseÌ„t estate of thinges 11. 5. Loue of our selues causeth contempt of our brethren 7. 49. Loue is called a new commandement and why 13. 34. VVhence the contempt of loue proceedeth 13. 12. VVhat manner rule of loue Christ prescribeth 13. 12. To loue Christ and to keep his commandements 14. 15. To loue the neighbour one another 13. 34. Loue is necessary amongest the ministers of the worde 15. 17. By mutuall loue Christ his disciples are knowen 13. 35. Loue is the commaundement of Christ. 15. 12. and 17. VVhich is the greatest loue 15. 13. Loue wherewith God loueth vs is the same wherwith he loueth his sonne Christe 17. 26. Liuing Liuing water 4. 10. leapyng out into eternall life 4. 14. Life How Christe is called life 11. 26. 14. 6. VVe must seeke no life without God 1. 1. Howe Christe giueth vs life 5. 21. VVhat Iohn meaneth by this worde life 1. 4. VVe must seeke matters of life in the flesh of Christ. 6. 51. What it is to loue life and to hate it 12. 25. To loue life is of it selfe not euill in the same place In what sense it is said that God hath life in himself 5. 26. Three degrees of life 6. 57 The sonne hath life in himselfe 5. 26. Life in Christe 7. 3. Eternall life through 10. 28. is giuen them that beleeue 6. 46. It is life eternal to know the father and the sonne 17. 3. The commandements of the father is eternall life 12. 50. To haue life in the name of Christ. 20. 31. Liue. To liue because of christ 5. 37. M Mahomet Mahomet the Pope haue a common principle of religion 14. 25. and 16. 14. Man Christ knew what is in maÌ„ 2. 25. Mans. Mans rashnesse in diuine matters 7. 12. Mans vnthankfulnesse in esteeming the workes of God 7. 15. How great mans frowardnes is 5. 24. Maniches Maniches doting 8. 44. Manna Manna and christ are set the one against the other 6. 32. Martha Martha beleeueth that Christ is come 11. 27. Mary Mary the sister of Lazarim 11. 2. annoynteth the feete of Iesus 1. 2. 3. Mary Magdalene goeth to see the graue 20. 1. 15. Mariage How greatly christ estemed mariage 2. 11. Mediator How christ doth execute the office of a mediatour 16. 27. The grace of the mediatour was common to all ages 8. 58. The fathers vnder the law praied not without a mediator 16. 23 VVhen christe declared openly that he was the mediatour in the same place Meat Meat abiding for euer 5. 27. Meat of christ 4. 32. 24. Men. To what ende men were created 1. 4. Howe farre men are to be honoured 4. 11. A common disease of men in Pilate 18. 38. The condition of men after the fall of Adam 1. 5. Messias Messias was an ordinary title for kings 1. 41. The Messias is come 4. 25. Christe confesseth that he is the Messias 4. 26. Ministers Christ exhorteth the ministers of the word by his own example vnto patience 15. 18. The office of the ministers in the same place The dignitye of the ministers of the church 3. 29. The true felicitye of the ministers 15. 19. Ministerie VVhy Christ setteth foorth the ministerie of the Apostles by suche an excellente title 20. 23. Ministreth Ministreth at supper â—2 2. Myrrhe Myrrhe 19. 40. Myracle A fained myracle inuented by the papists 20. 5. Myracles Myracles were testimonies of Christe his diuinitie 2. 11. 6. 11. the ende of myracles in the same place Myracles are seales of doctrin 3. 2 A double fruite of myracles in the same place A double vse of myracles 11. 45. VVhy the enemies of the gospel require myracles in the same place VVhy Christ did adorn his myracles with external signes 9. 7. It skilleth muche what we respect in the myracles of christ 6. 26. there is a certain meane prescribed for myracles by the counsell of God 11. 42. Moses Moses his ministery 1. 17. He that beleeueth Moses doeth also beleeue christ 5. 45. God spake vnto Moses 9. 29. Murmuring Murmuringe in the multitude because of christ 7. 12. Murmure Christ his disciples doe murmure 6. 63. the Iewes in the same place N. Name Christ shewed the name of God vnto men 17. 1. 26. the lawfull meanes to sanctifie the name of God 14. 13. Hatred and afflictions for the name of christ 15. 21. 16. 1. 20. 2. to aske in the name of christe 14. 11. 14. to haue life in the name of christ 20. 11. Nathaniel Nathaniel 1. 45. 48. Nature The myracles of nature waxe vile through vse 6. 11.