shall be no more a thirst but it shall be in him a well of water that springeth vp to eternall life It is good listining therefore to Esays proclamation in this respect to euerie one that thirsteth come yee to the waters yea yee that haue no siluer come buie and eate I say buy wine and milke without siluer and without money 55.1 For doubtlesse they that hereby will learne to come vnto him by faith for the foode of their soules and so giue ouer laying out their siluer or labouring for that which will not proue bread to satisfie them which al they doe which are at neuer so much paines and cost by any other meanes to satisfie their hungrie and thirsty soules they as they are further taught there though they be vtterly vnable of them selues to giue any recompence vnto him for the same yet in him they shall finde both meate and drinke sufficient not onely to refresh their soules but euen to delight them with fatnesse When people therefore for all this will not trust onely to this all sufficient sauiour of their soules but besides him deuise vnto themselues other persons and thinges in that respect to be trusted vnto what doe they else but giue GOD occasion to complaine of them as Ieremie he did of the Iewes and therefore to say O yee heauens be astonied at this be afraide and vtterlie confounded saith the Lorde For my people haue committed two euils they haue forsaken the fountaine of liuing waters to dig them pits euen broken pittes that can holde no water Iere 2.12.13 And yet as plaine as these thinges bee the Church of Rome hath doth and will still most grossly and openly commit these 2. great euils whatsoeuer either God or man can say to the contrarie as we shall see most plainly ere I haue done howsoeuer let them doe thus as longe as they list let vs onely seek and trust vnto the fountaine of liuing waters Christ Iesus our Lorde and sauiour Howe be it the better and the more Thē more particular ly that by him we haue full remissiō of our sinnes to occasion vs soe to doe indeede as wee ought from pointe to pointe and in all respectes let vs see more particularly howe this office of our sauiour is set sorth in the Gospell vnto vs. For it contenteth not it selfe with this summarilye telling vs that hee is the full and perfecte sauiour of the worlde but because hee that is such an one indeede muste first then purchase for vs full remission of our sinne for which otherwise all Gods curses and iudgmentes both in this life and in that which is to come must come vpon vs and also he must prouide for vs we neuer hauing nor euer beeing able to haue any such of our owne a perfect righteousnes answerable euen to Gods most perfect rule of righteousnesse whereby we may be made righteous before him and haue iust and right title to the kingdome of heauen into which being as it is the throne of the most pure God no impure and vncleane thing or person can or may enter Yea because to the full compassing of this for vs and to the making vs indeed partakers and possessors hereof which is our Sauiours office to doe it is necessarie that he shoulde then be a king to conquer our enimies and to gouerne and keep vs a prophet to teach and guide vs by his worde and a priest to redeeme vs and to make continuall intercession for vs the gospell most notably doth in all these respects describe Christ vnto vs to be such an one as the sauiour of the worlde should bee and as we haue neede of But first let vs heare what it saith touching the two former and after we will come to the view also of the other Touching the first of which that is full remission of our sinnes as it was promised at the first by God to Adam and Eue. Gen 3.15 That he shoulde tread downe the serpents heade and after was more plainly reueiled to Daniel that when Messiah the prince shoulde come he shoulde confirme the couenant and not onely cause the sacrifice and oblation to cease but also finish the wickednesse of his people seale vp their sinnes and reconcile their iniquitie 9.27 and 24. and therefore by Isaiah plainlie foretolde that he shoulde be so wounded for our transgressions and broken for our iniquities that the chastisment of our peace shoulde be vpon him and that by his stripes we shoulde be healed 53.5 so in the newe testament we reade that an Angell from heauen tolde Ioseph most plainlie shortlie after his conception That his name shoulde be called Ihesus because he shoulde saue his people from their sinnes Mat 1.21 And therfore ere yet he was borne olde father Zacharie by the inspiration of the holy ghost prophesied that his sonne Iohn shoulde goe before his face to prepare his waies and to giuē knowledge vnto his people of their saluation by the remission of their sinnes Luke 1.16.77 which after Iohn faithfully performed saying of him in the presence of a great multitude he being then there also Beholde the Lambe of God which taketh away the sins of the world Io. 1.16 His apostles also most plainlie bear witnes to his point according to their commission Luke 24.47 For we read Act 10.45 that Peter most confidently in presence of a great companie said and testified that to him all the prophets witnes that through his name al that beleeue in him shoulde haue remission of their sinnes And therefore in his first epistle Cap. 2 24. he applieth so that before aleadged testimony of Esay to this purpose that he saith in his owne body vpon the tree he so bare our sinnes that we being deliuered there from hauing by his stripes our selues healed we should liue in righteousnes And Iohn he is as plaine saying If any man sin we haue an aduocate with the father Iesus Christ the iust he is the reconciliation of our sins and not for our sins onely but for the sinnes of the whole world 1. Epist Cap 1.12 And what can be more plaine and pregnant to this end then that sweet saying of saint Paule this is a true saying worthie of al men to be receiued that Iesus Christ came into the world to saue sinners whereof in great humility and feeling of his sins he acknowledgeth himselfe cheese 1. Timo 1.15 yea to shew vs that he tooke this remission of sinnes that he lookt for through Christ to be ful and perfect not onely to discharge vs of all the eternall punishmentes due vnto vs for our sinnes in the worlde to come but also of the whole curse of the law within the compasse wherof are all kinde of temporary punishments in this life as we may see Deu 27. 28 as he saith ther is no condemnation to those that are in Christ Iesus Rom. 1.8 so Galathians the third the 13. also he writeth that he became accursed for vs
therefore it is the fashion of the scriptures after hard things to ioyne other that be plaine Origen also in his first Homilie of Hierimie and Chrysostome in diuers places namely writing of the holy Ghost and in his 12. Homtlie vpon Genesis are most pregnant in this point the one reiecting all sences and interpretations as of no credit without warrant from other scriptures and the other affirming plainely that the scriptures so expounde themselues that they suffer not the Reader to erre Whereupon no man no not amongst vs is more earnest to vrge all sortes of men to read the scriptures than Chrysostome as any man may see in his 9. Homilie vpon the Collossians in his third vpon Matthew Let vs therefore in this case take triall of this rule that so we may learne what we are to vnderstande by these riuers of water heere spoken of and promised And for as much as when these wordes were first vttered by Christ then the Canonicall scriptures onely of the olde Testament were written it shal be most fit to looke into them for this purpose Wherein to this end verie pertinent it is that the blessed man which doubtlesse he is that commeth vnto Christ and drinketh of him aright is described in the first Psalme to be like a tree planted by the riuers of waters that will bring forth his fruite in due season and whose leafe shall not fade but whatsoeuer he doth it shall prosper Vers 3. But that in the fiue and fiftie of the prophesie of Esay vers 1. c. in my iudgement and in my opinion best agreeth with this and appertaineth hereunto For there after that the thirsty are solemnly as it were by way of proclamation called and allured to come to the waters and so freely being come to drinke wine and to cate milke and that which was fatte and good a promise is made them if they would so do that they should liue and enioy the sure mercies of Dauid That also Esay 59.20.21 may well be as a Commentarie vpon this where after that it is said that the redeemer shall come vnto Sion it is saide that this couenant shal be made with them that turne from iniquitie in Iacob that his spirite and word shoulde neuer departe from them nor from their seede after them which couenante or promise is more fully opened Ieremie 31.33.34 vnto which time of the comming of the Messiah and the performance of this promise then Ioell hauing an eye he bringeth in GOD promising then that he woulde poure out his spirite vpon all sortes olde and yong men and women Cap. 2. vers 28. whereunto in my opinion it seemeth that Iohn thought that Christ had relation in this promise-making heere in that in plaine termes he telleth vs that this he spake of the Spirite which they should receiue that beleeued in him for saith he the holy Ghost was not yet bycause that Iesus was not yet glorified This therefore is euen sufficient to teach vs in what sence the scripture woulde haue vs to vnderstand that riuers of waters of life shall flowe out of the bellies of such as will come vnto him drinke of him and beleeue in him as we haue heard namely euen of the plentifull giftes and graces of the spirite that vndoubtedly he woulde bestowe and continue in such And let it not seeme strange vnto any man thus to heare the spirite of God watering and moystening the house of God and washing and softning the heartes of those that be in neede therof compared vnto waters for it is very vsuall in the scriptures For not onely Psal 1.3 Esay 55.1 c. as I haue noted before by riuers of water waters we cā vnderstād nothing so fitly as the most plentifull rich graces of God in Christ but also elsewhere often both in the olde Testament and in the new the same or like speeches are vsed whereby we can vnderstand nothing else For after that God to perswade Iacob not to feare had said I will powre water vpon the thirstie and floudes vpon the drie ground to make it plaine that he vnderstoode nothing else thereby immmediatly he addeth I will powre out my spirite vpon thy seede and my blessing vpon thy buddes and they shall growe as amongest the grasse and as the willowes by the riuers of waters Esay 44.2.3.4 And what else could or did Ezechiell vnderstande Cap. 47.1 c. by the vision of waters flowing out of the Lordes house in such a plentifull manner that they were first ancle deepe then thigh deepe then vnpassageable on euerie side whereof growe all fruitfull trees whose leafe shoulde not fall and that monethly should bring forth fruite and that wholesome and medicinable And we beleeuing as we doe that the holy Ghost proceedeth from the Father and the Sonne as both the scriptures and all sound confessions of the Catholicke and Christian faith teach what can we more fitly vnderstand by that pure riuer of water of life cleare as chryst all that Iohn saw proceeding out of the throne of God the Lambe c. Reuel 22. Vers 1. than the holy Ghost proceeding and flowing from the father and the sonne to cheere and to make fruitful the Citizens of the heauenly Hierusalem And by that water of life which Christ taught the woman of Samaria to aske of him whereof if a man drinke he saide he should neuer thirst againe for that it should be in him a well of water springing vp to euerlasting life noe doubt of it he vnderstoode nothing else but the Spirit which he would bestow vpon all his to regenerate and sanctifie them effectually withall Hereby then you may see not only this interpretation iustified that by riuers of water of life flowing out of the bellies of such as come vnto Christ and rightly make him their owne by drinking of him we are to vnderstand the Spirit of God and the plentifull graces thereof promised to the faithfull but also that this is a Metaphore very fit apt to expresse the same or else that God woulde neuer haue so much delighted therein as thus by the often vsing it he sheweth he hath done Howbeit before we proceede any further to confider of the ground why this Metaphor should be counted so apt and so much to this purpose delighted in we are first to vnderst and that by the belly frō whence these riuers of water of life shoulde flowe is meant the soule heart and good conscience by faith purified in the beleeuers Actes 15. Ver. 9. For the end of the commaundement and so the shew of all the good fruites of the Spirit in Gods children commeth from a pure conscience and both them from faith vnfained as Paule testifieth 1. Tim. 1. Ver. 5. The bellie and bowels are no seate or fountaine from whence such things issue or flowe Then whereas Iohn saith the holy Ghost was not yet whereof he telleth vs we are to vnderstande Christes promises we must take heede
that we vnderstand not that as spoken of the essence or being of the holy Ghost least we fall into the herisie of the Nacedonians who denied the Godheade of the holy Ghost for so he hath beene from euerlasting according to our catholike faith God coetarnall and coequall with the Father and the Sonne And therefore the Psalmist speakeing so therof saith by the word of God were the heanens made and by the spirit of his mouth all the powers thereof Psal 33. Vers 6. And therefore our Creede Baptisme binde vs aswell to beleeue in the holy Ghost as in GOD the Father or in GOD the Sonne And when Christ was baptized as Math. testifieth that there was a voice hearde from Heauen from the Father This is my welbeloued Sonne in whome I am well pleased so hee saith that Iohn Baptist saw the Spirite of GOD descending like a Doue and lighting vpon him Math. 3. Vers 16. 17. Iohn therefore must be vnderstood to speake thus not of the essence or being of the holic Ghost but of the giftes and graces thereof in some further measure than as yet when Christ made this promise they had beene ordinarily giuen vnto them that beleeued in him And I saide aduisedly and of purpose thus for it is most cleare and euident that before this all the Saintes and seruantes of GOD that beleeued in GOD feared him and beleeued in him had the Spirit of God and the giftes and graces thereof in good measure without which they could not haue done so as they did so to do being as it is the speciall worke of the holy Ghost as it is knowne well inough to be And of Simeon doe we not reade in plaine tearmes before this that the holy Ghost was vpon him and that a reuelation was giuen him of the holy Ghost that hee should not see death before he had seene the Lord Christ and that he came by the motion of the spirit into the Temple c. Luke 2.25 c And in deede by yeelding his reason of his speach as he doth saying for Iesus was not yet glorified he giueth vs to vnderstand that his speach is to be but vnderstood by way of comparison and not simply And thus both August in his 32. Tract vpon Iohn and Chrysostome in his 50. Homile vpon this place before me expound it For Augustine there after that he had shewed that Christes wordes can neither be vnderstood of the essence of the holy Ghost which hath beene with the Father from euerlasting nor yet simply of the giftes thereof for that many both in the old Testament and new as there he declareth had good measure thereof his determination is that modus futurus erat dationis huius qui emnino antea non apparuerat that is that yet there should be a manner of giuing thereof which was ueuer seene before whereof this is spoken saith hee And the other in the foresaide place of his most plainly expoundeth the Riuers of water of life largiorem spiritus gratiam more large grace of the Spirit than was giuen before And therefore also both of them there shewe that by the Belly we are to vnderstand the heart and conscience of the inward man answerable to the inwarde drinke and thirst spoken of here by Christ And so often in the olde Testament the Prophets hauing an eye to the wonderfull measure of Gods grace and plentifulnes of Gods spirit that should be powredour vpon the Church the Messias being come though in very deede they speake but by comparison and so of necessitie must be vnderstoode for elsewhere very plainly they shewe that the spirit of God was in good measure vpon them selues and vpon others then yet they vtter the promises of God touching his powring out of his Spirit then as though it were a new thing that hee had neuer done before as you may see and beholde in the 44. of Esay and in the 2. of Ioell in the places before alleaged And thus also must Christes owne saying Iohn 16.7 of necessitie be vnderstoode it is expedient for you that I goe away for if I goe not away the Comforter will not come vnto you but if I depart I will send him vnto you for before that it appeareth they beleeued in him to whome he so spake Iohn 6.69 For there Peter in all their names saith we beleeue and know that thou art the Sonne of the liuing God which is a fruite of the Spirit Gal. 5.22 And before his ascention and glorification it was that he breathed vpon them and saide receiue yee the holie Ghost Iohn 20.22 wherefore before in some measure the Comforter was giuen them Indeede after his ascention as we may see he shewed himselfe mindfull of his promise to the full Act. 2. in furnishing them so vpon the sudden with all giftes meete for their calling as that they were filled with the holy Ghost and Spake with other tongues as the Spirit gaue them vtterance If any be now desirous to know why this plentifull and most powrefull furnishing of his with such giftes graces from aboue was reserued to follow as a fruite effect and consequent of his ascention and glorification let him vnderstand that in the infinite wisdome and prouidence of GOD it was that so it might be made manifest vnto his Church to begette in the same a stronge and liuely hope that as by his humiliation and abasemente he had obtained and purchased for it eternall redemption so now by his exaltation and aduancemente he was so setled at the right hande of his Father that he was able to poure downe vpon the same all giftes and graces necessarie to the effectuall applying and sealing the same thereunto So that thenceforth none neede doubte but that he hath gone through with the worke of our redemption and saluation and that as heade and husband ouer his Church he can and will guide decke and surnish the same with all the rich treasures of the graces of GOD which dwell and rest in him as in the fountaine beyonde all measure that of his ouerflowing and infinite fullnes euery member thereof might receiue inough to bring it to perfection in him as most notably Paule teacheth Ephes 4. Vers 9. c. But yet neither Christ nor Iohn heere are so to bee vnderstoode as though this promise of Christ heere were limited and to bee extended noe further than to those vpon whom after his assention in that extraordinary manner he bestowed his spirite the giftes thereof though I cannot but thinke they had an especiall and first eye vnto them as vnto the first fruites of all the rest that shoulde follow For doubtles as Christ requireth all that he spake of before that thirst to come vnto him to drinke and to beleeue in him as saith the Scripture and therefore lookes for all this at the handes of euery true member of his mysticall bodie the church so the thing promised appertaineth and is common to them all
are 3. distinct persons the father the son and the holy ghost coequal coeternall the light of the gospell makes it most cleare euident that the 2. persons in this trinitie hauing been froÌ„ euerlasting then also being true very God when the fulnes of time was come he tooke vnto him selfe the full and whole nature of man in the wombe of the blessed virgine Marie that by the power of the holy ghost shadowing her she both conceiued and bare a son remaining stil a virgine that was is very God and man also yet not two persons bur one The historie of this his incarnation conception and birth most agreeably to all ancient prophesies giuen before of the comming of the Messiah in respect of all the circumstances thereof of whom he should descend according to the flesh at what time he should come wher he should be borne and in what manner is set forth most plainly by Mat. 10. and by Luke 1. 2. In which also so much as I hauesaid touching his person is taught for therin we finde him termed the son of the almighty Emanuel that is God with vs to proue that he was conceiued born of the virgin his mother a very man there his petegree is deriued euen down from Adam to Abraham Isaac Iacob Dauid the rest wherby also it appeare th that he is indeed that seed of the woman and of those descended that should tread down the serpents head in whom al the natioÌ„s of the world should be blessed And yet in this history he is stil spokeÌ„ of neither as of one by the coÌ„mixtion or coniunctioÌ„ of two natures made a third nor yet by the consociation or associatioÌ„ of two natures remaining stil two persoÌ„s but as he became so stil remaineth one onely person consisting of these two natures so therin is he set before vs. This mystery also is most notably in my opinioÌ„ opened vnto vs by saint Paule Phillip 2. vers 5.6.7 and 8. in these words let the same mind be in you that was in Christ Iesus who being in the forme of God thought it no robery to be equal with god but he made himself of no reputatioÌ„ took on him the form of a seruaÌ„t was made like vnto men was found in shap as a man For her in if the wordes be wel markt he hath most profouÌ„dly set down what he was before his incarnation and what he became then what he was before he sheeweth in these being in the forme of God he thought it no roberie to be equall with God and what he became after in the rest and euen these fewe wordes shew first thabefore his incarnation he was one that had a true being and existence to confute Ebion and Ceriâ—â—â—â— and all their folowers who hold that he tooke all his being existence of the virgin and that therefore he was onely man and Seruetus also hereby is confuted who fant astically blasphemously taught that the word was nothing before that had a being and existence but that it was but the decree in Gods minde of the making and creating of this man and of replenishing him with his godhead For he is said to haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one existing and being in the forme of God and after it is added that euen this same tooke vnto himself the forme of a seruant To this same purpose saith Iohn in the beginning was the word Io 1.1 and Christ him selfe said before Abraham was I am Io. 8.58 and Paule he himselfe tooke the seed of Abraham Heb 2.16 Secondly by forme of God vnderstanding here the nature of God as after the forme of a seruant we must vnderstand the very nature of man as al sound interpreters both olde newe euer haue done in that it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being in the the forme of God further that being in the forme he thought it no robery to be equal with god al these things be further taught that this being of his which he had before was the being of a very true God that yet he was a distinct person in the Godhead from the father though equal to with the father For as his being in the forme of man proued that he was a verie man yet a distinct person in that nature from other men equal with them in the common nature so his being in the forme of God and his iust and lawfull thinking which doubtles it was or else it coulde not haue been incident to such an one that it was no wrong or robery to be equal with God proues most substantially that he was before his incarnation by nature very God equal to his father as touching his Godhead though a distinct person from his father For who can be in the forme of God but verie God who can think it no robery that rightly to be equall to God but he that indeed is coequal to with God yet how can these things be said and said truely as certainly they be here of the son of God but they must needs proue that though father son holy ghost be all but one God and haue but one essence that most perfectly one that yet the same is a distinct person from the person of the father For one self same person cannot be said to be equal to it self he therfore that thinketh it no robery to be equal must needs be one person he to whom he accounts himselfe equal an other So that with this one short sentence with these verie fewe wordes as it were with one blow all these heretiques Arrius Photinus Carpocrates Seruetus Sabellius Praxeas the Tritheits and Gentilis their scholers are laid for dead and therefore are meet for euer to be buried in the graues of infamous and blasphemous heretiques For Arrius though he granted that Christ had a being before his incarnation yet he could neuer be brought to confesse that in that being he was God from euerlasting coeternal and coessentiall with the father Photinus and Seruetus with their crue held he was God and the sonne of God and so might be called but not by nature but by grace and office Carpocrates likewise acknowledged in Christ besides his manhoode a celestiall and diuine nature but yet he would not yeelde that it was of the same essence that his fathers was Sabellius Praxeas would haue there to bee but one person named with three names the Tritheits gentilis conteÌ„ded for the destinctioÌ„ of the 3. persons that they would haue theÌ„ to haue 3 distinct essences so consequeÌ„tly to be 3 Gods These here sies of Arrius Photinus Sernetus Carpocrates haue all their deathswound in that expresly he is said to haue bin in the form of God it being most certain that ther by God the father is ment by his form no
possest there also the possessour may be assured that with him he possesseth all those things also And yet these men no not their Bellarmine can abide any of these but it shall be inough with them him also to beleeue there is remission of sins accompanying baptisme to be had by him in him in the Church that there is such a mercy of God that is able to saue and that the righteousnesse of Christ may be as he is our head ours in such a sort that it may be the efficient cause of an inherent righteousnes in our selves able to earne heauen by but particularlie especially for vs to beleeue that we shall without all doubt haue all our sinnes forgiuen vs that we are sure of this mercie and haue this righteousnesse of his imputed vnto vs as our owne whereby we shall and may be righteous before God at no hand they can abide As though he that sticketh not to giue vs his sonne God and man to be our verie owne so that we are his and he ours would not or could not together with him giue vs these things also Yea how can he withold them giuing vs his sonne seeing these and he goe alway togither But to proceede This vniō is not carnall but spirituall this vnion of ours and cōmunion with Christ though it must be certain reall true in refpect of the things to be vnited yet in regard of the manner of vniting them we must not imagine it to be any grosse or earthly commixtion or cōiunction with him such as is with vs the mingling or ioyning togither of any creatures that in themselues are diuerse but that it is altogither in respect of the manner spirituall and supernaturall and yet neuerthelesse true and certaine though it be both vnsearchable and vnutterable For let a man fearch all the scriptures thorow and an other communion and fellowship with Christ whereupon saluation commeth then that which is spirituall he shall nether finde eyther promised expected or performed In deede it was both promised and thereupon expected and performed that Godhead and manhood shoulde be vnited togither in one person that so man who by sinne had lost his vnion communion and fellowship with God might recouer the same againe in and by that person and by that which he should accomplish in those two natures for him But as the personall vnion of these two natures in one Christ as by our Catholicke faith we are perswaded is reall certaine and sure so we finde it yet by humaine sense and reason incomprehensible and yet by the power of the eternall spirite by the same faith we are taught vndoubtedly to beleeue it was so verily effected for our euerlasting good A communicating of the merits of this Christ God and man vnto those that belezue in him by imputation there is we knowe For the righteousnes of God is on all and vpon all that beleene in him Rom. 3.22 which is a righteousnes that such attaine vnto by faith in him not made manifest by the lawe as the inherent righteousnesse of our owne merits if there were any such as men knowe is as both in that verse and that which goeth before is shewed But without the inhabitation of the spirit of God proceeding both from the Father and the Sonne the worke whereof faith is Iohn 6.29 Gal. 5.22 we cannot attaine heereunto Howbeit heere we talke not eyther of the vnion of the two natures in the person of one Christ nor yet of his communicating of his merits vnto vs by imputation nor of his dwelling in vs by his spirit but of his owne vniting and communicating of himselfe both God and man vnto vs. For consisting of those two natures heere in my text he biddeth vs to come vnto him and as I haue shewed to drinke of him which if once we duelie performe then we withal euen thereby are sure of all the benefits necessary to our saluation that by any of these we may looke for Now Paule when he spoke most plainely of this saying We are members of his body of his flesh of his bones Ephes 5.30 to assure vs that it is reall and essentiall yea and most certaine in respect of the thinges to be vnited Christ his members yet within two verses after he confesseth and saith that it is a great mystery that he speaketh of thereby also shewing that in respect of the manner of vniting of them it is supernaturall and vnsearchable by humaine sen̄se and reason howbeit this is our comfort that though we cannot conceiue it whiles we are heere and our knowledge is vnperfect that yet Christ our sauiour to our vnspeakeable consolation hath tolde vs that the day shall come when his shall knowe By the spirit it is obtained That he is to the father they in him and he in them Io. 14.20 In the meane time thus much it hath pleased him to reueale vnto vs by the worde that it is the holie Ghost the vertie spirit of God without which this cannot be and by the means whereof this vnion and communion is made betwixt Christ and vs. For it is written as vttered by Christ himselfe Io. 3.5 Except a man be borne againe of water and the spirit he cannot enter into the kingdome of God And Paule most plainelie saieth Rom. 8.9 If any man haue not the spirit of Christ the same is none of his And likewise Saint Iohn 1. Epist cap. 4. vers 13. writeth that by this we knowe that Christ is in vs by his spirit that he hath giuen vs. Paule also to this purpose verie notablie saith by one spirite we are all baptized into one bodie and haue beene all made to drinke into one spirite 1. Cor. 12.13 And therefore vpon verie good ground hath the ancient father Irenaeus who liued in the next age to the Apostles in his third booke and 19. chapter against the heresies of the Valentinians and others written most sweetely and profoundlie Sicut de arido tritico massa vna fierinon potest neque vnus panis ita nec nos multi vnum fieri in Christo Iesu poteramus sine aqua qnae de coelo est sicut arida terra si non percipiat humorem non fruclificat sic nos lignum aridum existentes primùm nunquam fructificaremus vitam sine superna voluntaria pluuia that is As of drie wheate neyther one lumpe of dowe nor one loafe can be made so neyther we beeing many could euer haue beene made one in Christ Iesu without water from heauen and as the drie earth fructifieth not without moysture so we being first but dry wood could neuer haue had our fruit to be eternall life without voluntarie raine from aboue Which in the same place he interpreteth to be the spirit of God which God bestoweth vpon his Which Chrisosiom in his Homilie at Pentecost of the holy spirit calleth the coupling or band of the vnion betwixt Christ and his Further to
Testament wherein by beeing dipped in or sprinkled vpon with water in the name of the Father the Sonne and the holy Ghost we are assured that God the Father can and will in the blood and by the blood of his Sonne by the mighty working of the holy Ghost wash away our sins and so receiue vs and incorporate vs into his Church that we shal be his new borne children and inabled to be holy because he is holy We administer it to infants because it succeedeth Circumcision which was by Gods ordinance appointed to be ministred to the infants of the Iewes when they were but eight daies old Ge. 17.12 because Christ said Suffer little children to come vnto me for of such is the kingdom of heauen Mat. 19.13 because we read that the Apostles baptised whole households as Act. 16.33 amongest which sometimes it is most likelie there were some infantes and lastly because we finde that God promised not onelie to be the God of Abraham but also of his feede after him Gen. 17.7 and that Saint Paule most plainely teacheth that if one of the parents be beleeuing then is the seede holy 1. Cor. 7.14 And therefore it beeing administred to such and in water and in that manner that it is by Christs ordinance the nature of water beeing as we knowe it to bee we may and ought to learne all these lessons that we are all borne and conceiued in sinne and therewith so defiled that we stand need of washing that this washing and cleanseing is to be had at God the Fathers hands through Iesus Christ by the working of the holie Ghost and no where else that God both can and will thus wash and cleanse vs and that therefore this Trinitie in vnitie is onely to be beleeued in and trusted vnto for the matter of our saluation and to be honoured in all thankfulnesse for the same by our ceasing from sinne and doing of that which is good Whereupon we see that they that would lead vs after we haue once beene thus baptised to put our faith and confidence for any part of our forgiuenes of sinnes or saluation eyther in any other person or thing as the cōmon fashion is amongst papistes doubtlesse they would haue vs to reuolt from that faith wherein we were baptised and whereunto therby we haue most solemnly bound our selues Heereby also we may perceiue that though Baptisme it selfe be but once to be ministred for the reason before shewed yet as oft as euer eyther we finde our sinnes readie to shake our faith or otherwise to trouble vs by meditation thereof we are thus to haue our recourse againe vnto it to the strengthening both of our faith and to the weakning of the power of sinne howsoeuer the papistes would perswade vs that it serueth onely to assure vs of remission of sinnes before because we may be sure that God is alwaies readie if we can beleeue in him to performe vnto vs whatsoeuer he hath offered vnto vs therein Which doubtlesse is the remission of all our sinnes before or after we beleeuing and repenting thereof Or else if onely thereby were offered forgiuenesse of sinnes before it then surely the Church would haue deferred it to the last or later then eyther it hath or yet doth And as for the other Sacrament Of the other Sacrament if we doe with any diligence but consider that which we finde set downe thereof Mat. 26.26 c. Mar. 14.22 c. Luk. 22.19 c. 1. Cor. 11.23 c. we shall there finde whatsoeuer appertaineth eyther generally to a Sacrament or particularly vnto it most plainely and effectually expressed For there it is euident that Christ instituted it and commanded his ministers to administer it vntill his comming againe that he ordained very bread and wine to be the outward visible elements and his bodie broken for his and his blood shed for the remission of their sinnes to be the things by the other figured signified and represented yea thereby both offered and truely deliuered and communicated to the right and worthy receiuer And therefore to assure thē of as much he called the bread broken distributed his body broken the wine powred forth giuen thē in the cup his blood of the new Testament shed for many to the remission of their sins We therefore by warrant from hence do define this To be a Sacrament of the new Testament instituted by Christ and to administred by his ordinance and to be receiued according to the same of his faithfull people consisting not onely of bread broken wine powred out into the cup to be distributed receiued of al worthy commers thereunto in remembrance of his death and passion and as vndoubted tokens by his institution though not of their own nature both that his body was broken and his blood shed for all his in general and also particularly for the full redemption and saluation of euery right receiuer hereof but also of the very broken body and bloodshed of Christ for our saluation therewith all as certainely offred to be fed on to eternall life and fed on indeed by euery worthy communicant though by spirituall meanes as the other are offered vnto them taken and fed on by the instruments of the bodie Whereupon most earnestly we exhort euery one that would worthily come vnto this table and so be partakers indeed to their comfort of this Sacrament with Saint Paule in any case to trie and examine themselues first and to iudge themselues least for want of so doing they be heere iudged of the Lord by eating of this breade and drinking of this cup vnworthily to haue made themselues guiltie of his bodie and bloode and so to eate and drinke their own damnation For though we holde breade and wine heerein still to retaine their former substance and essence because euen by the expresse wordes of the institution in the places before quoated so much is euident and the common nature of a Sacrament requireth the continuance of the outwarde element in his former nature that so it may carrie the better and apterresemblance of the thing whose name it beareth yet we know and most willingly confesse with all antiquitie that thereof heere by vertue of Christes institution which doth and shal remaine in force stil to the worlds end alwaies to effect the same in bread and wine according to his ordinance set aside and vsed to this purpose there is a verie great change and alteration But that is but in name vse and estimation For whereas before they were but called bread and wine and serued but to the common vse of the nourishing and cheering of the bodie and therefore so onely were to be esteemed heerein they beare the names of the verie bodie and bloode of Christ and they serue as the Lordes good meanes to lead and strengthen our faith to feede therupon indeed to our saluation The vse thereof and therefore we esteeme of them herein not as they are
presse withall hast vnto him for forgiuenesse of them And this we see most clearely in the examples of Zacheus and Marie Magdalen whereof the one as we reade in Luke 19. Ranne vp into a wild fig tree that he might satisfie himselfe with seeing Christ and no sooner hearde Christ say vnto him Come downe at once but he came downe hastelie and receiued him ioyfully vers 5. 6. And the other hearing of Christ to testifie her vnfained sorrowe for her sinnes and her loue to Christ for that she hoped by him to haue them forgiuen her as the same euangelist sheweth Cap. 7.37.38 pressed after Christ into a Pharifies house as he sat at meat bringing with her a boxe of oyntment to bestow vpon him whither when she came she stoode at his feete behinde him weeping and washt his feete with teares and wiped them with the heire of her heade and kissed his feete and annoynted them with oyle In all the storie of the new testament where haue we more heartie affection and earnest hunger and thirst after Christ shewed then in these two greate sinners when once the Lorde had made them to feele their sinnes and to be wearie of them Nay this I dare and doe boldlie affirme that if we peruse the whole booke of God thorow we shall neuer find that eyther God the Father or Christ his onely sonne euer comforted any before they were discomforted or healed anie eyther of bodily or spiritual disease before they sawe their disease felt it were weary of it and therefore sued for helpe and deliuerance For why should pearles be cast before swine or health be offered to those that finde not wante of it or meate and drink be set before those that neither hunger nor thirst Out of al question therefore we must thus first hunger and thirst before we can be of the number of those to whome Christ will offer himselfe eyther to be meate or drinke and vnlesse we feele our spirituall sicknesse of sinne and the danger thereof without him he will be no phisition of ours and vnlesse we haue good stomacks and appetites to and after the notable cheere that alreadie is prepared for vs in the marriage of the Kinges sonne wherof 〈◊〉 we reade Matth. 22.1 〈◊〉 it is but in vaine to haue bidders sent vnto vs to bidde vs come for let them doe what they can eyther we will not come at all or else we will make light of comming or come to the purpose This our most mercifull and wife God foreseeing as he hath in his sonne Christ Iesus prouided both meate indeede and drinke indeede for our hungrye and thirstie soules sufficientlie to feede vpon to eternall life without which he knoweth we can no more liue before him at all then we see by experience this life can long be maintained and continued without meate and drinke fit for it so hath he left vnto vs most notable and effectuall meanes to breede in vs the hunger and thirst that is meete to be had after this foode of the soule for he is not onely like a liberall housekeeper that when he hath prouided good cheere for his friends would haue them bring good stomackes with them that they might wel feed theron but also least his prouision shoulde be lost or ill bestowed vppon such as care little for it hee prouideth for all those that he will allowe for his guestes waies and meanes to procure them before they come hunger and thirst indeede after his dainties Waies and meanes to driue vs to Christ And these waies and meanes of his are these his lawe his iudgements threatned and his iudgements executed vpon others and especially on the person of our sauiour For by the lawe rightly vnderstoode commeth the knowledge of sinner Rom. 7. vers 7. yea thereby as most notablie the Apostle sheweth in that place the power and tyranny of sinne ouer vs is most plainely described in respect of which office of the law the law is said to be our schoolmaster vnto Christ Gal. 3.24 for whiles it maketh vs see our selues to be sinners and that great and dangerous sinners it causeth vs to despaire of heauen at all by our own merits yea it driueth vs eyther to make no other reckoning but to goe to hell whether by our sinnes we haue descrued to goe or else to seeke out of our selues quite by faith in Christ Iesus to be iustified and so to come to heauen by him But this it cannot doe vnlesse we muse and meditate thereon aright and vnlesse we vnderstand it aright for though it be set before vs of the Lord as a glasse to discouer and lay before vs on the one side what we owe vnto him had beene abie to pay him if we had continued in the state wherin he created vs of the other side to shewe vs that now by our ownfal we are become such bankrupts that whē we ow gold we are not able to pay copper yea where we owe him thousands we are not able to answere him one of a thousād yet vnles the lord open our eyes rightlie to vnderstand this his law it cannot nor wil not stande vs in this steed for as the best glasse beeing looked into without light directeth vs nothing but when by the light it is looked vpon it doth the office euen so is it in this case And therefore to this purpose we are to vnderstand with Dauid that the lawe of God is perfect and in that respect as gold is tried seauen times in the fire Psal 19.7 c. Wherefore we may be sure it stretcheth rightly vnderstoode to the condemnation of all sinne whatsoeuer and to the commendation of all vertue likewise whatsoeuer Insomuch as it contayneth an absolute and most perfect rule of righteousnesse and holinesse from which as oft as we decline eyther to the right hand or to the left in heart worde deede or countenance eyther in omitting thinges therein commaunded or in cōmitting things therin forbidden so oft it pronounceth vs to be transgressours thereof Whereupon consequentlie it must needes be true that if we iudge our owne selues but according to the lawe we shall finde it as impossible for vs to number our sinnes as eyther it is to number the starres of heauen or the sand of the sea shore the consideration wherof seeing that the promise of the lawe is onely this Doe this and liue Leuit. 18.13 and he that faileth in one poynt is guilty of al. Iam. 2.10 may first make vs see that heauen beeing the Lordes and therefore none being worthie but he to set the price thereof or couenant with man vpon what condition he shall haue it that it is set at a price and offered vpon condition of such perfection in workes as infinitely passeth our reach and therefore that way none but they that eyther vnderstande not the lawe or are so foolish that they thinke they can haue heauen at their owne price or that God will measure
the price thereof not according to the worthinesse thereof but according to mens purses will euer seeke to get heauen And further seeing that the lawe is the lawe of God who for that he made vs able at the first to keepe it may by good right still call for the keeping of it at our handes though before he call for it he knoweth now that such is our corruption of the one side and the perfection of it of the other side that we can not keepe it thereby we are to learne to fall downe before him and with the teares of our soules to confesse our debt that therin he demaundeth indeede to be due debt vnto him in regard of the state wherein he created vs but that by our owne fault we are growne now vtterly vnable to pay it and therefore that there is nowe no other way for vs to escape the danger of his infinite iustice but by flying to the throne of his mercy in his sonne Christ Iesus O if we would breake vp the fallowe landes of our heartes as we are counselled to doe Iere. 4.4 by causing this sharpe plowe of the law to make deepe forrowes in it For then so much good feede of the gospell as is woulde not daily be spilt and lost vpon vs for that our heartes for lacke heereof are either like the high way or like to stony or thorny ground But finding that the hardnesse of our hearts is such that this plough alone wil not pearce deep inough to breake them vp let vs adde thereunto the weight of Gods threatned iudgementes against the transgressours of the lawe Entering into which meditation we shall finde first generally Gods curse denounced against all those that doe not obserue and keepe all the words of the law Deut. 27.26 And to goe no further then to that Chapter and the next in particular we shall finde so manie most fearefull iudgementes threatened to all transgressours of the lawe as that thereby wee may easelie perceiue that to all transgressours thereof the Lorde would haue vs to vnderstande that infinite and most intollerable are the plagues both in this life and that which is to come that be threatned and due And in verie reason we must needes see it must bee so for sinne or transgression of the lawe beeing as it is an offence against the almightie and so a meanes directlie to deserue the seueritie of his iustice to be shewed against the same who is so simple but he must needes see that all miseries in this life and eternall death and damnation in the life to come are but iusty threatned against all that breake the law Nowe these thinges thus beeing may we thinke that those beeing both due and threatned that the infinite iustice of GOD is such that it will not inflict or execute the same when or vpon whome he list To what end tende all the fearefull examples of Gods vengeance executed vppon men that wee reade of in the scriptures and in other bookes and daily seeby experience but to teach vs that God is not a bare threatner but that he both can and wil be as seuere as his threatnings come vnto if there be not a iust and sufficient stop to stay the fiercenesse of his iust wrath from breaking out against all the generation of mankind Yf al this will not serue to make vs haue broken and contrite heartes for our sinnes and so to hunger and thirst after Christ let vs further yet behold the vglinesse of our sinnes and the extreeme danger that we were in by the meanes of them in this that God hath not spared his onely begotten sonne to giue him to vs to be borne and to liue and die for vs as he did For heerein as the loue and bountifulnesse of our God towardes man hath most gloriously appeared as Paule noteth Titus 3.4 so therein and thereof we may say with the Psalmist that mercy and iustice haue most notably mette and kist each other Psal 85.10 for doubtlesse such was the loue of the father towardes the sonne that if in his wisedome any other phisition or any other meanes could or woulde haue serued to haue recouered and cured vs of our sinnes he woulde neuer haue so farre debased his sonne as beeing God to appoint him to become man and in his manhoode to haue endured liuing and dying for vs that which he did O then in that the office of a sauiour was committed vnto him in that he taking vppon him to goe through therewith as he did beeing as he was in person not man onely but God also yet found it so heauie and difficult a thing we haue most iust cause to see and beholde that it is a thing of the greatest difficulty that may be to satisfie the iust wrath of God for sinne In him we knowe there was no sinne and in his mouth there was no guile Esay 53.9 1. Pet. 2.22 for such an high priest it became vs to haue that was seperate from sumers and needed not as the priestes of the olde Testament first to offer for his owne sinnes and then for the peoples Hebr. 7.26.27 And yet in that he bare our infirmities he was surely driuen to carrie our sorrowes insomuch that he was debased as he was and wounded and broken as he was for our transgressions and iniquities Esay 53.3.4.5 In that therefore his pure and holy manhoode though it had personally vnited vnto it a Godhead to enable it to goe thorow with that which it had to doe and suffer going vnder the burthen but of our sinnes was driuen into those bloodie sweates and agonies that it was in the garden Luke 22 44. and both there and after vpon the crosse before he coulde say all is finished Iohn 19.30 to say Father if it be possible let this cup passe from me my soule is heauie vnto death Math. 26.39 and 38. and my God my God why hast thou forsaken mee Mathewe 27.40 it was made manifest vnto the whole worlde that infinite is the seueritie of Gods iustice against fin that none but such an one was euer able to haue borne the burden thereof and to haue gotte from vnder it againe to triumphe ouer it as he hath proued that he did by his most glorious and comfortable resurrection and ascention into heauen after his death and passion when thus the iustice of GOD and his wrath against sinne was manifested in his suffering thorowe astonishmente thereat from the sixte howre vnto the ninthe there was darknesse ouer the whole earth the vaile of the temple rente from the toppe to the bottome the earth did quake and the stones were clouen and the graues did open themselues Math 27 45.51 52. if these then and all the former laide togither will not or cannot so astonishe or amaze vs at the sight of our sinnes and of all Gods wrath due vnto vs and most surely ready we cannot tell how soone to destroy vs if it be not stayed by this
accidentall form for that God the father hath none such but his very essence substance And this his being in the same forme with his father likewise cuts the throte of Gentilis of al Tritheites for it most strōgly sheweth one form or essence to be one self same most perfectly to distinct persons therin lastly the cōparisō equality betwixt him his father set down in the other words for asmuch as such comparisō could not be if he his father were but one persō named onely by diuers names is as pregnant for euer to confounde Sabellius and Praxeas But the lordes name be blessed praised for it if these words wernot plain inough to proue this doctrine of the son of God to be most cleare against these heretiques we haue else where in the scriptures the same most plentifully and plainelie taught For what can be plainer to this purpose then these words of Iohn Cap. 1.1 and 2. In the beginning was the worde and the word was with God and the word was God For the first clause shewes his existence and being from euerlasting the second his distinct existence and being in person from his fathers and that last his vnitie in essence with him Plaine also to this ende is that which we read Heb. 1.2.3 For there the Apostle cals him the sonne of God whom his heauenlie father hath made heire of all things and by whome he made the world and he termeth him the brightnes of his glorie and the ingraued forme of his person bearing vp all thinges by his mighty worde For herein his being before the world was the distinctiō his of person from his fathers and yet the vnitie of effence betwixt them in most forceable words is aduouched let these therefore be sufficiente for this pointe Now if we would know what he became and is by his incarnation in person further as I said before the rest of the wordes of faint Paule before alleadged out of his 2. Chapter to the Philliplans most notablie lay that also down before vs. For the Apostles purpose being to shew the Phillippians how Christ humbled and abased himselfe for the good of his Church that he doth in shewing them how first he did it by taking vpon him the forme of a seruant and by beeing made like vnto men and by beeing found in shape of a man so setting down the misterie of his incarnation and after by telling them howe beeing so become man he humbled himselfe to be obedient euen vnto the death for them to purchase their redemption Note therefore diligentlie welbeloued and marke religiouslie the wordes of the Apostle before alleadged to expresse the mysterie of his incarnation First he faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we english but he abased himselfe and made himselfe of no reputation which wordes teach vs that though it be moste true that we haue heard of him before that voluntarily yet to shewe his obedience to the will of his father and his loue towards his Church when the time appointed of his father was come he was content though not to cease to be that which he had alwaies beene before which was impossible yet so to haue the glorie and shining brightnesse wherein alwaies thither vnto he had beene in with his father for a time darkned obscured and hid as that in comparison thereof he might be said and thought euen much to haue abased himselfe yea to haue made himselfe of no reputation Nowe to shewe vs more particularly and speciallie wherein this abasing of himselfe laie and how he did it the Apostle sayeth he did thus euen himselfe abase himselfe by taking the forme of a seruant c. thereby vnderstanding the verie nature of man withall the properties and naturall infirmities thereof sinne onely excepted as we are taught to vnderstand it Heb. 2.17 7.26 where the Apostle most plainelie teacheth that in all things he in his manhood was made like vnto his brethren but that he was without sinne And these three wordes forme shape and similitude vsed by the Apostle heere himselfe make it euident that he had a purpose as substantially as might bee to expresse as much Yea the word seruant shews further that voluntarily also he became amongst men to deliuer men from seruitude euen the cōmon seruant of men to serue vnder the burthen of their sins as one in whom there was neither forme nor beauty who was reiected and despised of men as in that respect the prophet Isayah discribs him 53.2.3.54 The Apostles meaning is therefore heereby to teach that Christ being frō euerlasting very God with his father though a distinct person from his father that at he was not thus abased against his wil for that beeing so he thoght it no robery to be equal to his father but that he himself most freely willingly was cōtent thus to strip himself or to empty himself of that glory equality which he had naturally with his father in taking vnto himselfe as he was is in the second person in the trinity the whole nature of man with all the sinles harmles and naturall properties therof both in body soule and in vniting the same immediately in the creation thereof yea in the very same instant and moment with himselfe as he was the sonne of God personally that so as he was before in that he was the sonne of God almighty infinite incomprehensible and eternall so he might bee as he was the soune of man weake finite comprehended and mortall The better yet once againe to make you see that the Apostles meaning in these his wordes stretch thus farre besides that which I haue noted already therin obserue and marke further that he saith not the forme of God eyther abased it selfe tooke the forme of a seruant or was made in the likelihoode or similitude of men but he the which was in the forme he made himself of no reputatiō was made so and found also in the shape of a man to teach vs if we will speake like the Apostle and so accordingly beleeue we must not say nor beleeue that nature tooke nature but the person of the sonne tooke vnto himselfe the nature of man and so that as he was created so it was immediately vnited vnto that person to haue togither with that person a personall vnion and neuer to haue first any existence or beeing a part by or in it selfe For then the Apostle would haue said aswell that the thing assumed was he that was in the forme of a seruant as he had said that the assumer was he that was and had a beeing in the forme of God which he doth not The assumer thefore was the second person in the trinity the sonne of God and neyther father nor holie Ghost nor yet the bare essence of God but as in it this second person had his existence and being and the assumed was not a person of a man first beeing and existing a part but
the nature with all the assentiall and inseparable harmelesse properties thereof of a true and verie man both in respect of his body and soule That by this forme of a seruant he ment not any other created nature but the nature of man he sufficiently she weth by adding that he was made in the similitude of man and in shape found as a man For Marcion and other heretiques heere upon gathering that he assumed not the verie nature of man but the showe and phantasme of a man they doe most wilfullie but cauill and foolishlie seek to darken a most manifest truth For besides that all the story of his conception birth life and death and most plaine speeches and phrases continually vsed of him in the scriptures prooue that he was a verie true and perfect man both in bodie and soule these wordes giue them no ground to build any such conclusion vpon For Adam is said to haue begot Seth according to his owne image or likenesse Gen. 5.3 and yet we might iustly counte them verie fond that therefore woulde inferre that Seth had not the verie nature of a man that Adam had but a bare shadow or similitude thereof The woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly englished taking and made well vnderstood made it most cleare that the second person tooke vnto it selfe personally the nature of man so that he vnited so verilie and personally with him selfe as he was the sonne of God and the second person in the trinitie that nature of man that he assumed that Iohn might iustlie say the word was made flesh Cap. 1.14 and that we may most safely beleeue that he that before subsisted onely in the forme of God now also subsistes in the forme of a seruant and that as in respect of the one nature he is the verie sonne of God equall to his father so also in respect of the other he is the verie sonne of his mother and verie man and so lesser and inferiour to his father In the olde testament we reade he appeared in diuerse formes vnto men but yet we neuer can say that then he made him selfe of no reputation by taking such forms vpon him neyther therefore was he made the thinges he appeared to bee because he neuer assumed theÌ„ so to himself that he personally vnited himselfe vnto them And heereby also we may further learne in that the assumer and thing assumed are thus both described heere the one to be that that had his beeing in the forme of God before and in this worke remained still himselfe and the other to be the forme of a seruant accompanied or inuested with the likenesse shape of a seruant that both these notwithstanding this personall vnion are entire and perfect in their owne nature without any abolishing of eyther nature or confounding of other in themselues or in the properties with the other in Christ Lastly these wordes are plaine and forcible to make vs see that notwithstanding the assumer of the forme of a seruant vnto himselfe thereby is made in the likenesse of a man and found in shape as a man that yet he is but one person nowe subsisting both in the true forme of God and in the verie nature or forme of man For as of one person after the finishing of this his incarnation both heere and else where alwaies the gospel speaketh of him Dreame therefore we may not that this vnion of the nature of man personally with the son of God is either in the commixtion of the two natures or by the inhabitation of the one in the other or by the adioining of the one vnto the other or by the assisting of one the other neither yet by the real coÌ„munication of the properties of the one with the other so as that the one nature may simply properly be said to be of the same properties that the other is For though water wine be mixed in one cup the spirit of God dwel in the seruants of God God adioyn him self vnto theÌ„ assist theÌ„ most aparaÌ„tly euery where yet caÌ„not wine the spirit or God be said to haue so taken vnto theÌ„selues water the harts of men or the seruaÌ„ts of God that therefore wine is made water the spirit of God or God the heartes of men or the seruants of God themselues as we heere see him that hath beene alwaies in the forme of God said to haue beene made in the forme of man by his taking vnto himselfe the forme of a seruant And though most certaine it be and therefore most vsuall in the scriptures also the better to note the true reall essentiall and personall vnion betwixt the sonne of God and the nature of man to heare those things that properly appertaine to the manhood to be affirmed of our blessed God and Sauiour and also those things that properlie belong vnto him onely as he is God spoken of the man Christ yet to make it euident that as it is heretical to confound the one nature with the other that so it is also and hath beene euer so accounted of all those who by the motion of Gods spirit and not of their owne haue written the scriptures to coÌ„municate properly the special properties of the one vnto the other they haue neuer so spoken or writ but speaking of these two natures in the concrete that is as the wordes vsed to signifie the same not the person subsisting in the essence and neuer speaking thereof in the abstract as the schoolemen speake that is as the words vsed note the naked and simple essence in it selfe And therefore for this true essentiall and personall vnion of the sonne of God with the forme of a seruant we say according to the trueth and to the scriptures that Christ is God and man but we vse not to say he is Godhead and manheade and we say they crucified the Lorde of glorie so noting that person that was and is the Lord of glorie and vnderstanding this of his person not in respect of that nature whereby he was so the Lord of glory but in respect of the other nature personally vnited thereunto wherein he was passible and might be crucified And so likewise speaking of his person in respect of the other nature we may say and say truely the man Christ is almightie euerie where and infinite because he is so in that respect that he is the sonne of God but we may not say that his manhoode is so For we must vnderstand and alwaies remember that whensoeuer any thing is affirmed of Christ in respect of the one nature that properly belonges vnto aâ—â—ther that the meaning thereof neuer is to inuest the one nature with the properties that are peculiar to the other but that so we speake to shewe the personall vnion of both in one person Wee may see a prettie good image heereof in a man as he consistes of bodie and soule for because of the concurring but of those two
natures together to the constitution of a man as they doe though infinitely it come short of the reaching to the excellencie of this mysterie that we now speake of may truely be said in diuerse respectes to be a heauenly creature and an earthly mortall and immortall heauenly and immortall in respect of his soule and earthlie mortall in regard of his bodie and diuerse thinges that are proper to the bodie are yet saide of the soule and contrarie they which are speciall to the soule are affirmed of the bodie as for example we say somtimes the soule of man awaketh or sleepeth which are properly saide of the bodie and we say the bodie heareth seeth or vnderstandeth when as in deede the body can doe none of these but by the soule and yet as wee thinke they destroy the nature of man that eyther for the vnion or coupling of these two together to make a man or for any of these phrases woulde eyther turne the one of these into the other confounde one of these with the other or inuest the one nature reallie with the properties that be speciall and peculiar vnto the other so holde we it most firmely in this case that it is plainely hereticall to doe the like These things therfore thus weied and considered we haue iust cause to say and thinke with the Apostle That great is the mysterie of Godlines namely euen this that God is manifested in the flesh and yet iustifyed in the spirit seene of Angels preached vnto gentiles beleeued on in the worlde and receiued vp into glorie 1. Tim. 3.16 And by these thinges we may so clearely see our Christ in person to be verie God and verie man and yet for all that but one person as that both with the Apostle Paul we may call him The mightie and blessed God for euer 2. Tim. 2.13 and the man Christ Iesus 1.2.5 and yet still speake of him as but of the one person as hee doth in both these places And to conclude this pointe heereby also euen sufficientlie we may see and heare all the heretiques and their heresies confuted that euer yet haue sette themselues against anie pointe or parte of the trueth of this doctrine of his person For heereby againste Ebion Cerinthus and Photinus denying his Godheade that hath beene a duouched and against Marcion confessing that and denying the truth of his manhoode that hath beene likewise plainely prooued and consequently Arrius that held rightly of neyther affirming that in respect of the one he was but a created spirit and in regard of the other a bodie onely without any other soule then his created Godhead and Apollinaris that denied that he had the minde or reasonable soule of a man howsoeuer he granted him the sensitiue and growing soule are confounded also especially remembring further that Christ himselfe as plainely to teach them by his wordes that he had a verie soule of a man as by experience they sawe and found he had the very body of a man said not onely that his soule was heauy vnto death Math. 26.38 but dying as Luke reporteth 23.46 cryed with a lowde voyce Father into thy handes I commend my spirit And Nestorius that helde the two natures in him only to be vnited by consociation and assistance and that therefore he had stil a Godhead and a manhood not onely distinct in their natures but also so that in him the sonne of God was one and the sonne of the virgin an other as he was condemned in the counsel of Ephesus for one that was led by the spirit of Antichrist for his so loosing or dissoluing of Iesus so hath the Apostle directly confuted him in this place to the Phillipians and Iohn also as I haue shewed in setting downe plainely that he that was in the forme of God whome Iohn called the worde so tooke vnto himselfe the forme of a seruant that he was made very man or flesh Eutiches also who to ouerthrowe Nestorius taught that the two naturs are so vnited after the incarnation that howsoeuer they were two before after they are but one cannot stand with the apparant distinction that Paule hath made betwixt the assumer and assumed nature both before in and after the assuming of the one by the other vnto himselfe And whereas if this opinion of his were true it should thereupon follow that then eyther the Godhead shoulde be turned into the manhoode or the manhoode into the Godhead for that of the commixtion of both a third thing should growe Euerie one of these absurd consequentes Paule hath refelled also by teaching vs both to remayne without eyther turning of the one into the other or confounding one of them by anie commixtion or otherwise one with an other as we haue hearde And consequentlie heereby both the Lutherans and Papistes who for the maintenance of their grosse reall presence and mouth eating of Christ both God and man doe most eagerlie striue and contende to entitle the manhoode of Christ with the peculiar properties of the Godheade as to be muisible incircumscriptible c. are most plainly prooued to teach heerein hereticall and damned doctrine for that thus confounding the properties with Eutiches in deede and trueth they confounde the natures themselues and therefore let them as they may iustly take the condemnation of Eutiches in the councell of Calcedon to bee also directly their condemnation Vnder this same condemnation come the heretiques 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because Eutiches being condemned they durst not say whom they followed though with him they hold but one nature after the incarnation to remaine and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thought the diuine nature was turned into the humaine and that therfore they might say that it suffered and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which holding that there was nothing lefte but the diuine nature and that the other was absorpte of that yet helde that that nature was ignoraunte of manie thinges and the Aphterdoxitae who helde that the humaine nature was impassible for the coniunxion that it had with the diuine and also the Monothelites who therefore taught that there was but onelie will in the person of Christ For all these stumbled and fell with Eutiches in vrging so the vnion of the two natures that they in effecte one waie or other ere they had done eyther by confounding the natures or the properties left but one in effecte Let vs therefore whatsoeuer heretiques eyther olde or newe haue thought or doe or shall thinke to the contrarie moste constantlie holde this as the verie rocke and foundation whereupon if we bee builte and stande faste the verie gates of hell shall neuer preuaile against vs that Christe Iesus in person is verie GOD the seconde person in the trinitie and also verie man the sonne of the blessed virgine Marie and therefore that both these two are so personally vnited in him that he is one person and that without any conuersion of the one nature into
the other or confusion eyther of the natures themselues or of the seuerall and speciall properties the one with the other For most necessarie it is that in euery respect he shoulde be such an one or else he neyther can be an able nor fit person to be our Iesus For though the sinne of man there being growne of Gods parte such iust cause of enimitie against man of mans such alienation and auersion of minde from God as there is it was first most meete that he that should be the attonement-maker twixt these shoulde first in himselfe haue the two natures at vnity and one And then seeing the order of Gods iustice required that as man had offended it man againe shoulde appease it by vndergoing the burthen of the sinnes of man to satisfie fullie the same for them as it was necessarie that he that woulde be mans sauiour shoulde therefore be a verie man so likewise because no nature but that which is of power infinite and therefore none but very God coulde euer haue beene able to haue enabled the nature of man to vndertake and effectuallie to go through with this most greate and hard worke to satisfie fully the infinite iustice of God for the sinnes of the world it was as needfull that he shoulde be true and very God Yea for these causes it was most requisite that these two verie God and the nature of man shoulde be so vnited as that thereof shoulde consist but onely one person as I haue said that so the passible nature might beare as Esay speaketh the chastisment of our peace Esay 53.5 and that the other which is impassible by the power and dignitie thereof hauing it so personally subsisting in and with it selfe might fit it for that purpose not onely contributing vnto it power and strength sufficient therefore but also communicating vnto the thinges done and suffered to that end by that nature though in number and for the time of the accomplishing the same fruite an infinite dignity and worthynesse to satisfie the infinite iustice of God for the purchassing and compassing of mans saluation For otherwise if that nature by this means had not been the manhode of one that was and is very God also it might well haue entred into this worke but doubtlesse in wrastling vnder the burthen of our sinnes against hell death and deuil to satisfie the infinite iustice and wrath of God for the same it might well haue been swallowed vp of death and of the sorrows of hel but it neither shoulde nor coulde euer haue valiently and triumphantly ouercome all these and nailed as it were out sins and the hand writing that was against vs for the same to his crosse as Paule speaketh Colos 2.14.10 Begote vs againe vnto a liuelie hope that is to assure vs that he had gone through the worke that he tooke in hand as nowe through the power thereof by rising againe the third day from death to life and by ascending visibly as a conqueror into heauen fourty daies after and by sitting euer since at the right hand of his father in the heauenly places most euidently he hath For it is the spirite that quickneth and without that so vnited vnto it as it was His flesh could haue profited nothing Io 6.63 Therefore verse diuinely saith the apostle that by his eternall spirite it was thereby vnderstanding plainly his Godhead that he offered himselfe without spot to God to purge our consciences from dead workes to serue the liuing God Heb. 9.14 And hence is it as the former saying of Christ sheweth plainlie inough that he saith my flesh is meat indeed and my bloode is drincke indeed Ioh. 6.55 and againe 53.54 except yee eate the flesh of the sonne of man and drincke his blood yee haue no life in you but whosoeuer eateth my fleshe and drinketh my blood hath eternall life and I will raise him vp at the last day For howe can it be otherwise but that he being as he is God and man in one person by the meanes of this most high vnion of his Godhead with his manhoode but that from the same Godhead there must needes proceed and flowe throgh his manhoode infinite power to quicken and saue all those that be partakers thereof And how can it be possible but that the heauenlie father must needs account this his welbeloued sonne in whome he is well pleased a fit and most sufficient meanes to make him also to be well pleased with all these that confesse and acknowledge him to be in person as he is and confidently repose their redemption and saluation Whatsoeuer therefore others haue done or yet doe let vs learne by thus knowing and acknowledging Christ to be in person to come vnto him Nowe concerning his office the same light of the gospell will most clearely direct vs what also to holde and to beleeue touching that What Christ is in office and first in generall both in generall and in particulare In generall it sets him before vs to be the Christ the Messiah the sauiour of the world And this it doth also in such sorte as that it teacheth as solie and wholy sullie and freely to account him so to bee For most plainly we read as we cannot heare too ofte that saint Peter most confidently to the faces of his stowtest enimies hath aduouched that there is noe saluation in any other for amongest men there is giuen no other name vnder heauen whereby saluation commeth but his Act 4.12 And therefore in this respect he is called The author and finisher of our faith Heb 12.2 and ∠and ◠the beginning and the ending Reue. 1.8 Besides he himselfe that best knewe himselfe what he was and is tels vs plainly to this purpose that he is the way the trueth and the life Io. 14.6 yea that he is so the dore of the sheepfold that whosoeuer he be that climmeth vp and seeketh to get in by anie other way he is a theefe and a murtherer Ioh 10. vers 1. and 7. againe Mat. 22. comparing the kingdome of heauen to a mariage that a king made vnto his sonne and the true ministers of God to the bidders vnto that mariage he shewes that his heauenlie father to illure his guestes to come therevnto hath willed them to say vnto them all thinges are prepared already vers 4. therby shewing that in that that this mariage is so consummat betwixt him the sonne of the heauenly king and our nature as by the personall vnion thereof we haue heard it is we may be sure that if nowe we will come and feed of the heauenly cheare that in and by this mariage is prouided for vs that euen therein we shall finde all thinges necessarie to feed vs to eternall life so sufficiently prouided for vs before hand already that we need speake no further And this he had an eie vnto when he said to the woman of Samaria Ioh 4.14 whosoeuer drincketh of the water that I shall giue him
desert or merit of man but onely the deserts and merits of his said sonne by faith through imputation made to the beleeuers therein the Apostle saith as he doth not onely that we are iustified by grace but also addeth freely not of our selues it is the gift of God not of workes least any man should boast himselfe How it is possible if God should haue studied of purpose to crosse and to preuent for euer all these popish gloses and trickes that he shoulde haue spoken more plainely or pregnantly to aduouch iustification freely and only by faith in Christ Iesus and not for the worthinesse or merit of any thing in our selues first or last And who be so simple that hath any thing had his spirit exercised in the word of God and knowledge of Christ Iesus as by any means to be brought to thinke that Christ comming to be the meritorious and satisfactorie cause of mans saluation as he did that yet so farre off is it that he hath gone quite thorowe with this worke in and by himselfe that in verie deede by the things accomplished in his owne person he hath enabled and dignified thinges to be founde in man and to be done and suffered him at the least to finish vp and perfect by the meritorious and satisfactorie cause of mans saluation For this were not onely to leaue the worke of mans iustification and saluation to be vnperfect for all that hath beene done by him in his owne person but also most vncertaine whether euer it shoulde be finished or no because if the matter be thus to be deuided betwixt Christ and mans owne selfe howsoeuer man might be sure that Christ hath done his part he coulde neuer be sure that he hath or shall hit in iust manner and measure of all that is left for him to doe to perfect the same Yea if this were thus that amongst otherendes that Christ had in his merits and sufferinges he had this thereby so to die our doings and sufferings therewith that they nowe shall be meritorious of and satisfactorie for our owne saluation though by thus saying they would seeme to attribute vnto Christs merits more then we doe in that we denie them this effect in deede and trueth in thus dealing they with Iudas giue him faire wordes saying vnto him haile maister when in secret cunninglie they most vnkindlie and wickedlie seeke to betraye him Heeretofore when they taught this doctrine of mans merits bluntly and flatly without this new colour of their so doing we iustly charged themselues to be the sacrilegious robbers of Christ of that chiefe and speciall honour that appertaines vnto him but now whiles they haue sought to auoyd to put frō themselues the grieuousnes of this charge by this their new deuise in steed of making Christ some restitution and amendes for the wrong they did him they nowe are flatly come to this obstinately to continue in the doing of him the same old wrong still but nowe they will no longer be the onely doers thereof them selues but he himselfe must bee if not the plaine and full principall yet at the least an open and notorious accessary and helper forward of them in this their robbing of him But whatsoeuer they say or doe herein let vs with the apostle beleeue that he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them and hath an euerlasting priesthoode Heb. 7.24.25 For as we haue often heard before an other of them writeth his owne selfe bare our finnes in his body vpon the tree and so that thereby we are both deliuered from sinne and so healed thereof that thenceforth we shoulde liue in righteousnesse 1. Pet 1.2.4 And with all our heartes let vs shunne and detest all these their popish demses tending as we see all more or lesse to the robbing of Christ of this speciall honour to be a full and a perfect sauiour in That he is King Friest Prophet of and by him selfe To proceed therefore as thus in these two pointes particularly you haue heard howe the gospell sheweth you this to be his office so for the rest before mentioned if we looke into it it will teach vs that in this his office he is our Christ that is our annointed and appointed kinge priest and prophet in and for his Church King to rule gouerne and to protect it from all the enimies and dangers there of priest to redeeme it and to make full and perfect atonement and reconsiliation thorowe his eternall intercession betwixt God and it and prophet to teach and instruct it by his worde from time to time So that he hath of his Church a priestly kingdome which he hath purchased not with gold or siluer but with his owne preticus blood as Peter speaketh 1. epist 1.19 which he gouerneth and ordereth by the scepter of his worde and perfecteth by the powre of his spirit Of the title and right of his kingrick Paule Heb. 4.8 vnderstandeth that Psal 45.6 and 7. as spoken of Dauid thorow the spirit thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnesse thou hast loued righteousnesse and hated iniquitie wherfore cuen God thy God hath annointed thee with the oyle of gladnes aboue thy fellowes And touching his priesthoode to proue him to be a farre more excellent priest then euer was any of the tribe of Leui. Cap. 7.12 he saith that he was made priest with an oath by him that said vnto him as it is written Psal 110.4 The Lord hath sworne and will not repente thou art a priest for euer according to the order of Melchizedech And lastly concerning his office of a prophet and teacher of his Church Mathew sheweth vs that when he was transfigured in the mount this voyce was heard from heauen vttered of him doubtlesse by his heauenlie father to establish him heerein This is my welbeloued sonne in whome I am well pleased heare him Cap. 17.5 And to teach vs that all doctors teachers must alwaies stoupe to him and learne that first of him which they teach others he saith be not called doctors for one is your doctor euen Christ Math. 23.10 thereby not forbidding the title but the abuse thereof which is when any dare take vpon them as doctors and teachers onely of trueth to vrge that for trueth vpon the Church or to Gods people which they cannot warrant so to be by the vndoubted voyce and word of Christ His kingdom is not of this world for so he himselfe told Pilate Iohn 18.36 and yet he is such a king as that he is king of kings and Lord of Lords Reue. 19.16 And as king he is lawgiuer vnto his people in whose power it is to saue and destroy Iam. 4.12 As king he gouerneth and guideth his Church both heere and in heauen as the head thereof Ephe. 1.22 As king he liberally bestoweth thereupon from time to time those rich
matter most cleare that that might be trusted to to worke and to procure these effectes he is so cooled that he concludes the matter but thus that he allowes confidence to be put in good works indeed so that pride therein be auoyded but yet for that that pride is so hardly auoided in this case as it is we are alwaies so vncertaine as we must needes bee whether we haue attained to that measure and manner of righteousnesse that to this purpose is necessary he thinketh it most safe when we haue done all the good works we haue or can that yet we put all our trust and confidence in the onely mercy and goodnesse of God Which what is it else but whē he hath done his worst against the imputation of Christs righteousnesse to make the beleeuer in him righteous by for the establishing of this their own inherent righteousnes in the romphe therof euen then to cast vs the bucklets and for shame to take his heeles and to run away from his cause and to leaue vs both the field the victory But alwaies great is the trueth and it will preuaile Wherfore howsoeuer they thinke of themselues we may plainely inough see that their case is pitifull and lamentable in their striuing thus to darkē to obscure the glorie of Christ for the maintenance and setting vp of themselues and their owne deuises in his romphe and yet when all comes to all to be enforced thus in effect to confesse that all the while they haue but kicked against the prickts and for that whervnto they dare not trust in conclusion God of his mercy make them to see their grosse errours heerein and in the meane time let vs runne by the light of the gospell this way be Christ by acknowledging him both in person and office to be such an one as I haue thereby proued and manifested him to bee which when we haue done then we haue made a good beginning to obey Christes commaundement heere but yet the chefe is behinde for he further addeth and drinke By this drinking Christe must be caten and drunken and there fore there must be had a true cōmunion with him he doubtlesse vnderstoode drinking of himselfe thereby implying eating of himselfe also for as he said in the former chapter Except yee drinke his blood so withall he saith except ye eate the flesh of the sonne of man yee haue no life in you and whosoeuer eateth my flesh and drinketh my blood hath eternall life and I wil raise him vp at the last day vers 53. 54. By which figuratiue metaphorical kinde of speach he would teach vs that as it is not inough for him that is hungry and thirsty to come where meate and drinke is to see and behold them yea perfectly to knowe them and be able to say what euery thing is and to what vse it serueth but if he would haue his hunger and thirst satisfied he must thereof both eate and drinke euen so is it in this case For it is not inough to come vnto Christ though we come from point to point as I haue shewed vnlesse that done we goe further yea so farre as that we as surely and verily take him vnto vs and into vs and so make him as certainely our own as meate drinke receiued in and wel digested may be said to be our owne Wherby it most clearely appeareth that as no benefite can arise to the maintenance of this present life by meat and drinke vnlesse they be eaten vpon drunken and as neyther the sap and iuice that is in the meate nor the power nor force of the drinke can be made ours to nourish strengthen our bodies vnlesse we eate drinke the meat and drinke themselues wherein they are lodged contained euen so is it betwixt Christ vs. And therefore Though he be the bread of life his flesh meat indeed his blood drink indeed as we are plainly taught by him they are in the former chap. ver 53 55. yet we can be neuer the nearer therby to the maintenāce of our spiritual life before God vnles by an eating drinking of him fit for that purpose we feed vpon him cat drink himself so cōsequētly by making him wholly God man our very own and so growing into vnion communion with him we attaine vnto all those good things that are prepared for vs in him And to put vs out of al doubt hereof Saint Iohn in his first Epistle Cap. 1.3 sheweth vs that the whole scope of his ministrie and of his fellow Apostles was that there by this communion and fellowship with Christ might be attained saying That which wee haue seene and heard declare wee vnto you that ye may also haue fellowship with vs and that our fellowship may be with the father and with his sonne Iesus Christ Againe most plaine it is to this purpose that he writeth Cap. 5. of that Epistle vers 11.12 where he saith That God hath giuen vs eternall life he that hath the sonne hath life and he that hath not the sonne hath not life For heerby most plainely first we are taught that the chiefe vse that we are to make of the ministrie is thereby to attaine to haue communion with Christ and then as clearely he shewes vs the better to prouoke vs to striue to make that vse thereof indeede that God in his mercy hauing prouided eternall life for vs which we by the fall of Adam and our owne sinnes had lost in his sonne Christ Iesus that yet he would haue the case so stande with vs in respect thereof that we can neuer haue that vnlesse we haue the sonne himselfe in whom it is treasured coffered vp for vs. Wherby questionlesse the Lorde in his wisedome euen of loue towardes vs hath so ordered the matter for our verie best For when Adam and Eue had life in their owne handes in paradice we haue found by experience they very quickly lost it God therfore hauing so costlie and dearely compassed it againe for vs by the death and passion of his owne welbe loued sonne he sawe it in his wisedome neither good nor safe for vs liuing in this dangerous world to trust it any more in our owne handes and therefore he that is the author and purchaser thereof for vs as he hath the best right therunto by his appointment hath it still lodged for vs in himselfe and that so surely and inseparably that none euer shal or can be partaker thereof but by the communication of his verie selfe first and so once beeing sure of him then also he may withall be assured of the other For these two now by Gods ordinance goe alwaies so togither that where Christ is had there the partie in him is sure of euerlasting life and where he is not had there can be no assurance thereof The blessed sacrament of the bodie and blood of Christ was Instituted by him euen
will of the flesh nor of the will of man but of God Iohn 1.12 13. And Christ hath most plainely said Iohn 3.5.6 Verely verely I say vnto thee except a man be borne of water and the Spirit he cannot enter into the kingdome of God that which is borne of the flesh is flesh and that which is borne of the Spirit is Spirit And yet more plainely to assure vs of the trueth of this point Paule in expresse words hath taught vs that faith is the fruite of the Spirit Gal. 5.22 Ordinarily the worde preached But yet we must not thinke though the Spirit can extraordinarily worke this faith without meanes immediately where when and in whom it listeth that yet notwithstanding ordinarily it doth it by the ministrie of the word and that preached For so Paule concludeth saying Rom. 10.17 Then faith is by hearing and hearing by the worde of God And therefore accordingly 1. Cor. 1.17 he writeth That seeing the world by wisedome knew not God in the wisedome of God it please him by the foolishnesse of preaching to saue those that beleeue And therefore also he notes it is an especial fruit and effect of Christes ascension Ephes 4.10.11 c. that he gaue and bestowed sundrie ministries there mentioned vpon his Church for the repairing of the Saintes for the worke of the ministrie and for the edification of the bodie of Christ Till we all meete togither in the vnitie of faith and the acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we henceforth be no more children wauering and caried away with euerie winde of doctrine by the deceit of men and craftinesse whereby they lay in waite to deceiue Saint Peter also agreable heereunto in his first Epistle Cap. 1.22.23 c. noteth that our souls are purified in obeying the truth thorow the spirit being borre again not of mortall seed but of immortal by the word of God which after there he saith endureth for euer and is that which is preached amongst them Whereupon therefore in the next chapter he exhorteth them to lay aside all malitiousnes all guile dissunulation enuie and euill speaking and as new borne babes to desire the sincere milke of the worde that they may grow vp thereby if it be so they had tasted how bountifull the Lord was Vers 1.2.3 Whereunto we had as much neede to listâ—n as euer they had For these are the daies wherein we liue wherin that prophecie of Christ is fulfilled Mat. 34. touching the danger that should be by false prophets and teachers able if it were possible to seduce the verie elect Verse 24. and wherein he may behold multitudes for lacke of foode and faithfull preachers and teachers as sheepe hauing no sheepheard dispersed and scattered and therefor in respect wherof he may also say Surely the haruest is great but the labourers are few And by the administration of Sacraments I woulde to God therefore we coulde and woulde euerie one of vs according to his counsell there Praie the Lord of the haruest to thrust out labourers into his haruest Matth. 9.3.6 c. Besides the bare preaching of the worde as it is well knowne and confessed of all for the better both breading and nourishing of this our faith as an outward good meanes for the spirite to worke that effect in vs by our most gratious and louing GOD knowing howe slowe to beleeue we woulde bee hath left and giuen vnto vs visible and palpable Sacramentes thereby as it were to seale and more particularly to apply vnto vs all the good promises of saluation in Christ Iesus as namelie nowe baptisme and the supper of the Lorde to vs of the newe Testament The first whereof offereth vnto vs and sealeth the deliuerie to the right receiuer thereof of his regeneration teaching him to looke for it at the handes of God the Father through God the Sonne by the mightie working of the holie Ghost onelie in that onelie he is baptized in water in their names And the other is a Sacrament of his continuall nourishment to eternall life in and by the broken bodie and bloodeshed of Christ Iesus And therefore as to be a man it is necessarie but once to be borne but yet after often to bee sedde so is it most necessarie for those that woulde euer growe to bee perfect men in Christ Iesus but once to bee baptized but often to receiue the other Sacrament And it must be remembred alwaies that both these offer and set before vs one and selfe same Christ the one that he may by his blood wash vs cleane from our sinnes and regenerate vs that we may beginne to lead a newe and a holy life the other that by his body broken and his bloode shed for vs he may be both meate and drinke and sufficient spirituall foode and nourishment vnto our hungrie and thirstie soules but then withall we may vnderstand that the same Christe to the same endes is offered still vnto vs when his Gospell is preached vnto vs onely this is the difference as I said before that the worde offers and sets him before vs in generall and these in particuler and speciall manner leade vs vnto him And whereas the word to breede or nourish faith in vs stricketh onely the sense of our hearing these duely ministred doe not onely the better to prouoke and strengthen the same mooue and strike that but also our sight smelling tast and feeling And therefore as it was noted by Paule Heâ—â—â— 2. that the cause why the worde which the Iewes heard in the wildernesse profited them not because it was not mixed with faith in those that heard it so is it most certaine that these shall not profit vs though outwardly we be partakers thereof neuâ—r so much if we haue not faith to pearse further than to the outward elementes and if it be a fault so to harden our heartes when the worde is but preached that we take not occasion thereby to beleeue it must needes be a farre greater fault if these added therunto we be still vnfaithfull And therefore as in respect of hearing of the word the Apostle said Heb. 3.5 So long as it is said to day harden not your heartes as in the prouocation for some when they heard prouoked him to anger so say I vnto you in respect of both much more To this ende neuer forget the examples of Simon Magus and of Iudas whereof though the one was baptized as we read he was Act. 8.18 and the other was with Christ at the institution of the other Sacrament as it appeareth Luke 22.21 yet as it appeares in both those chapters for that they neither of them had any sound or true faith they were neuer the better but the worse for that to their other sinnes they added in the receiuing of these the prophaning as much as lay in them of both thes If when the word is preached
therwith the Spirit of God so to worke in your heartes that the eies of your soules be opened aright to see and knowe Christ and your hearts framed accordingly to beleeue in him vndoubtedly euen then according to Christs commaundement heere in my text you come vnto him and drinke him yea you eate his flesh and drinke his bloode to eternall life Wherefore deare brethren when you come but to heare I say vnto euerie one of you with the wise man Ecclesiastes 4.17 Take heede to thy foote when thou entrest into the house of God that so thou maist follow his counsel in that which followeth that is to be more neare to heare thā to offer the sacrifice of fooles And according to the aduise of Ieremy by the strong plow of repentance faith breake vp the fallow ground of your hearts when you come to heare that we sow not the good seede of the worde amongst thornes Cap. 4.4 For as you may most plainly learne by the parable Mat. 13.4 c. though the Lord send neuer so good seedsmē amongst you they sow the good seed neuer so faithfully yet if your hearts be either like the high way or like thornie or stony ground you shal neuer bring forth any good haruest to the Lord. For onely the good honest heart furnished with patiēce shall doe that as there we are taught and therefore labour to bring such hearts But alas when all comes to all most true it is that Christ saith none can come vnto him but whom the father draweth Io. 6.44 Paul may plant and Apollo water and yet all to no purpose vnlesse God giue the increase 1. Cor. 3.3 And yet I say for all this despise not prophecying if you woulde take out the former lesson quench not the spirit 1. Thes 5.19.20 For by the outwarde ministrie of men the Lord inwardlie by his spirite worketh in you a knowledge and loue of Christ and so draweth you vnto him And that hath Christ himselfe taught immediatly saying Ioh. 6.45 It is written in the Prophets they shall be all taught of God Euerie man therefore that hath heard and hath learned of the father commeth vnto me Whereupon very well Augustine in his 26. tract vpon Iohn noteth saying videte quomodo trahit pater docendo delectat non necessitatem imponendo that is behold how the father draweth by teaching he delighteth not by imposing necessitie or enforcing And to the same purpose vpon the foresaide wordes hee moste sweetely obserueth that it being founde true in these earthly delightes that euerie one is drawne or caried with his delight that much rather Christ by teaching beeing manifested vnto vs by his Father will draw vs vnto him Yet most certaine it is that onely God it is that first openeth and enlightneth our mindes to see Christ by his ministrie set before vs and who then creates in vs a newe a will to delight in him and to imbrace him which the same Father acknowledgeth also saying that we will well he worketh of himselfe without vs and when we so will that we doe he worketh togither with vs De gratia libero arbitrto Cap. 17. And yet though all this be most true Of Sacramentes in generall are not the sacramentes and the vse and meditation thereof needlesse and superfluous vnto vs to this purpose For as the worde written in the canouical Scriptures is as the written will of our heauenly Father which we publish vnto you when we read them and by preaching open them vnto you so the Sacramentes are as the great and auten tike seales of the Lord annexed thereunto for the more and better assuring vs of the certainetie of those heauenly legaces that therein are bequeathed vs. Indeed God for his part is so stedfast constant and true in all his sayings that though onelie by bare speech he should reueale his will vnto vs it were our dueties most stedfastly to beleeueit But he that made vs knoweth what is in vs and by experience we finde how necessarie so euer it be for vs to beleeue the word of God that yet though we haue it as in the goodnesse of God towardes vs we haue both written and thus sealed and confirmed by his Sacraments that all this is little inough to make vs beleeue it as we should Wherefore seeing it hath pleased God to stoupe so lowe vnto vs thus to apply himself to our capacity let vs in the name of God praise him therfore and most thankfully take vse of all the meanes that he hath left vs to get vnto his sonne by And therefore giue me leaue heere to enlarge my selfe a little vnto you that there be nothing wanting in mee to shew you or to helpe you forward by the helpe of these Sacramentes that I speake of through the working of Gods spirite in your heartes withall more and more to come vnto Christ and to be vnited vnto him to your euerlasting saluation And the rather because I know as the right vnderstanding of the nature thereof may by Gods blessing mightilie helpe you or ward therein so eyther the ignorance thereof or an erroneous conceite of them may verie much hinder you in the same Sacraments I call them according to the ancient vse and phrase of the Church which name I take was at the first borrowed from an ancient fashion of making a solemne vow and couenant betwixt the Emperour and his souldiers whereby he was bound to them to goe in and out before them as an Emperour they bound themselves vnto him againe to be faithfull and obedient souldiers And therefore because in these sacred rites it was obserued that likewise there passeth a solemne couenant betwixt God and the worthie receiuers thereof it was thought that not vnfitly they might be called Sacraments And in verie deede whether we consider Baptisme or that other of the bodie and blood of Christ we shall easily finde that thereby this is done For in Baptisme the minister in the name of GOD offereth by baptising in water in the name of the Father the Sonne and the holie Ghost vnto the partie baptized not onelie a figure representation of the washing away of his sinnes and of his regeneration in the bloode of Christ but also a visible and sensible seale thereof whereby God bindeth himselfe to doe all this for the partie if the let and stoppe thereof be not in himselfe and he likewise by receiuing this Sacrament maketh open profession that he will liue and beleeue accordingly And in the other when breade and wine called as they be are deliuered vnto the communicant in like maner then God offereth to feede that partie to eternall life with the bodie broken and blood shed of his son and he by taking of them makes open confession that he so beleeueth and therefore will so shew it in his life therafter and of this mutuall couenant the sacrament deliuered and receiued is a most certaine pledge and seale betwixt them
It standes therefore euery one in hand that receiue these Sacraments to haue a greate care not onelie to beleeue that GOD for his parte will performe that which thereby he bindeth himselfe vnto but also for their partes to fulfill that whereunto they tie themselues otherwise sure they are no better than dissemblers before men and hypocrites before GOD. If the Etimologie of this worde Sacrament be but considered it might teach vs in anâ—e case to deale with these alwayes Sacra mente that is with a sacred and a holy minde The worde is taken and vsëd so generally often that euery outward thing by Gods ordinance signifying a further grace or benefite hath beene called a Sacrament And therfore Iohn Chappâ—â—s in his CoÌ„mentary vpon Raymunds summe of the Sacraments tract 1. thought he had found in Hugo de sancto victore in his sixt booke of Sacraments a verie perfect definition of a Sacrament when he found that he defined it to be Naturale elementum extrinsecùs oculis suppositum ex institutione figurans ex similitudine repraesentans ex sanctificatione aliquam gratiam inuisibilem conferens that is A naturall element set outwardly before the eyes by institution figuring by similitude representing and by sanctification conferring some inuisible grace And in verie deede it somewhat well restraineth the ouerlarge vse of the word and there is nothinge therein but it is true of Sacraments properly taken as I take them now But to make it fully to expresse the nature of a sacrament thus taken and noe more I woulde thereunto adde and I am sure it ought to be so that the institutor must bee God himselfe that sometime the outward partis not onely one element to be seene with the eies but more then one and that it is not enough that by sanctification it conferre any visible grace whatsoeuer but that that grace be euen Christ himselfe with such graces as in him re prouided for our saluation And therfore I define a Sacrament as nowe I speake thereof to be A visible signe or signes ordained by Christ to be ministred in his Church to theÌ„ that be his not only to figure represent himselfe and what he hath done for their saluation but also whereby to offer himselfe with grace necessarie to saluation and to deliuer himselfe with the same and to seale the communication and deliuerie thereof to euery worthy receiuer of the outward element or elementes according to his institution And such we finde no more now in the newe Testament but Baptisme and the Lordes Supper The other fiue vrged as Sacrament by the Romanists of our daies howsoeuer in some generall improper sense they maybe so called in this they cannot For some one or other necessary thing mentioned in this definition is wanting in euery one of them And yet there is nothing in this definition that can be omitted if we minde so to define or describe a Sacrament as that indeed truely and fully we meane to expresse the nature thereof as it is common but to these two Baptisme and the Supper To the constitution therefore of a Sacrament by this we may see that it is first necessarie that Chrst be the author and institutor thereof Secondly that there haue a commandement passed from him to administer it in his Church Thirdlie that it consist of such outward visible element or elementes as he hath chosen and appointed for that purpose And fourthly that according to his ordinance they be taken as meanes to put him on by and to make him ours with all such graces as in him are prouided for our saluation So that asto the making of a perfect maÌ„ there must concurre bodie and soule in one and to the being of our Christ to be a fit person to be our Messias and Sauiour Godhead manhood so to the full beeing of a Sacrament according to Christs ordinance an outward element or elements and Christ himselfe and his grace fit and needfull for our saluation are necessary And therefore as neither bodie soule in man nor Godhead manhood in Christ without falling into a grosse errour there about can or may be said or thought to be eyther confounded with the other or annihilated or absorpted sorpted of the other so neyther may we say or thinke of these two partes in a Sacrament When therefore we come to receiue any Sacrament as outwardly we receiue the outward element so inwardly we must seeke to receiue also the heauenly thing thereby offered vnto vs or else by our default we seuere those thinges which we should coupple and as much as lyeth in vs ouerthrowe the nature and vse of the Sacrament Nowe to descend from the consideration of a Sacrament thus in generall Of Baptisme to these two particuler Sacramentes In Baptisme which is the first we haue Christes ordinance for it and commaundement also for the ministring of it Math. 28.19 where Christ said vnto his disciples Goe and teach all nations baptising them in the name of the Father the Sonne and the holy Ghost And thereby also the worde baptise signifying as it doth to dippe in water or therewith to sprinkle we may see the outward element to be water Which is also coÌ„firmed by al the practise of the Churches in the Apostles times as appeares both in the storie of their Actes written by Saint Luke and elsewhere And that the thing therby signified offered deliuered is Christ himselfe and so in him remission of sinnes regeneration and dying to sinne and liuing againe vnto righteouspesse it sufficiently appeareth in these places of the Scriptures Knowe ye not that all we which haue beene baptised into Christ haue beene baptised into his death we are then buried with him by Baptisme into his death that like as Christ was raysed vp from the dead to the glory of the Father so we also should walke in newnes of life Rom. 6.3.4 All ye that are baptised into Christ haue put on Christ Gal. 3.27 Be baptised euery one of you in the name of Iesus Christ for the remission of sinnes Act. 2.38 Christ loued the Church and gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. Ephe. 5.25.26 According to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost Tit. 3.5 Baptisme that now is saueth vs by the resurrection of Iesus Christ 1. Pet. 3.21 They therefore that are desirous not onely to be accounted baptised with the outward Baptisme of water must as you see according to Paules counsell Rom. 13.14 put on the Lord Iesus Christ himselfe and take no thought for the flesh to fulfill the lustes of it For if they be partakers of the other part thereof in the blood of Christ they are washed and cleansed and so must and are bound to liue as men dead to sinne and aliue to righteousnesse Baptisme therfore Is a Sacrament of the new
vnto vs and by his Spirit communicateth him vnto vs after a spirituall and misticall manner and that we by faith wrought and nourished in vs by this his Spirit and meanes feed vpon to our euerlasting saluation Touching which faith Conclusion of the commandement which thus I haue made as it were the hand mouth of our soule to take Christ offered vnto vs in the word Sacraments withall at the hand of God hsi spirit let it be remembred once againe that Christ here in my text calling for it to drinke him by saith not simply he that beleeueth in mee but with this adition as saith the Scripture Wherby let vs to conclude this point withall learne that in this case it is not inough to beleeue as we list nor as this man or that this company or that teach vs alwayes Yea that we neuer beleeue aright to this purpose vntill we beleeue in Christ as the canonicall Scriptures teach vs. All which as I haue before sufficiently shewed lay him still before vs to be beleeued in as our sole and onely meritorious cause of our saluation with whom we may neither ioyne any other person or thing And so stedfast also our confidence of saluation these teach vs ought to be in him that thereby we may say We haue peace with God through him and such accesse to Gods grace as that we stand therin and reioyce vnder hope which shall neuer be confounded Rom. 5. vers 1.2.3 c. In so much that hauing reckoned vp all thinges that are most likely to doe it yet with Paule all that haue this faith may boldly and triumphantly say That nothing shall seperate them from the loue of God which is in Christ Iesus In any case therefore by the meanes that he hath appointed for that purpose which I haue now also laide before you let vs striue to attaine to this faith and to nourish it when we haue once got it For this is it that ioyneth Christ and vs togither and so fully possesseth vs of him and all the treasured graces and mercies of God prouided for mens saluation in him that therefore it bringeth vnto vs the peace that passeth all vnderstanding Phil. 4.7 and the ioy that none can euer take from vs. Iohn 16.22 We haue the word of God and that written outwardly sealed in the Sacramentes and thereby by his spirit also inwardly offering to seale sealing the same vnto our heartes consciences that God the Father in and by his sonne Christ Iesus by the mightie working of the holie Ghost both can and will saue vs. Whatsoeuer therefore papistes prate to the contrarie let vs most firmly and constantlie thus beleeue and not once dare call the trueth of God thus many waies confirmed vnto vs once into question But then let vs neuer for get that golden saying of Cyprian De duplicimartirio Non credit in Deum qui non in eo solo collocat totius suae salut is fiducia that is He beleeues not in God at all that placeth not the whole confidence of his saluation in him alone And the rather for that thus to doe our Creedes our Baptisme and all the scriptures teach vs. Let vs not therefore by the example or doctrine of Papistes be drawne from hence to put our confidence as they doe both in a number of persons and things that are not God For that were vndoubtedly howsoeuer they would perswade men to the contrary no better than to become plaine reuolters and apostares from the ancient found Catholicke faith which all these most plainely teach and binde vs vnto and in deede to fet vp vnto our selues a new Christ of our owne deuising with whom none of these euer acquainted vs. Wherefore as in these respectes I would wish that we tooke heed of the seauen of the popish faith as of the verie baine poyson of our soules so also beware we of their kinde of faith in the vse of the Sacrament of the body bloode of Christ For as you may perceiue by that which I haue said already of that matter the faith that they most call for in that busines is a beleeuing that Christes very body blood are really there vnder the formes of bread wine so be taken in by the bodily mouth of euery receiuer quite contrarie both to the true sence of the Scripturs in that behalf to the nature of Christ These things thus finished and concluded it remaineth now that we proceede in our text wherein we haue yet to consider of the promise therin made by Christ to all those and to none but to those that by right knowing him and beleeuing in him come vnto him and drinke of him This promise he vtters and expresses in these wordes as you haue hearde The promise out of his bellie shall flowe riuers of water of life whereunto if we referre these wordes as saith the Scripture as many interpreters both olde and newe doe then they teach vs to vnderstand this promise as the Scripture teacheth vs ellewhere and not otherwise And seeing Christ hath vttered the promise in such a metaphoricall phrase as hee hath it may verie well be that of very purpose he placed those wordes as he did not onely to teach vs as we haue heard alreadie that we come vnto him and drinke of him by sound knowledge and right faith as the Scriptures shew vs but also plainelie to instruct vs that in so doing we must looke to haue the wordes of this promise fulfilled vnto vs not in any grosse or literall sence but onelie in such spirituall manner and sorte as the Scriptures themselues in other places declare Heereby then to beginne withall Christ hath giuen vs this moste notable and profitable rule that it is a moste sounde way rightile to expounde Scriptures and so rightlie to vnderstande them to conferre Scripture with Scripture and to admit no sence of figuratiue and darke phrases and speaches in the same but that which may doth stand with other more plaine places which in Gods wisedom and prouidence euen of purpose elsewhere are set downe therein that they may be as a key to let vs into the right sence of the harde than which rule howsoeuer nowe a daies our aduersaries would perswade they haue founde a better namely to make the current practise of their Church which when they haue braued of Doctors and Councelles neuer so much is indeede onely the verie pleasure mutable fansie of their Popes the ancient Fathers haue esteemed and followed this as the best and saifest As it is euident in Augustine De doctrina Christiana Lib. 3.2.6 where he defineth that to be alwaies the sence of the harde place which is taught in plainer and that no sence is to be receiued to be the sence of any which cannot be proued so to be out of other places Of the same minde Hierome showes himselfe to haue beene in his 19. Homilie vpon Esay noting that
to be in Christ Iesus indeede in all true holinesse and righteousnesse God therefore of his infinite mercie for our Sauiour Christ Iesus sake giue vs grace so to imprint all these thinges in our harts that to his owne glorie to the edifying of all others amongest whom wee shall liue and to the euerlasting comfort of our owne soules we may euerie one of vs that haue nowe hearde these thinges both vnfainedlie beleeue and liue alwaies accordinglie Nowe God the Father God the Sonne and God the holie Ghost three persons and one GOD to whome be ascribed all honour praise and glorie nowe and for euer be with all our soules and bodies to blesse preserue and keepe vs so in both this way that wee all of vs liuing and dying may keepe a steddie and streight course therein vntill hee vouchsafe to take vs all hence to be heires of his eternall and euerlasting kingdome Amen Amen FINIS Printed at London for Robert Dexter dwelling in Paules Churchyard at the signe of the Brasen Serpent 1597. Faultes escaped Page 2. lin 1. for proue r. prouoke p. 1. l. 2. for afore to wards r. after or towards p. 15. li. 21. for 13. r. c. p. 22. l. 25. for on r. of p. 30. li. last for wheÌ„ r. euen before for make a p. 34. l. 6. for priuitie r. prauitie l. 22. next some put in sorte p. 37. l. 1â— for free r. fully p. 42. l. 24. for his r hee p. 49. for sound r. fond li. 10. p. 46. li. 1. for sible to be r. siblie be so li. 10. after they put in neither p. 52. li 14. for the r. this p. 53 li. 9. after now put to whereas and li. 8. for where r. what in the next line after man put in at p. 54. li last for where r. whereas put out told and r. to too p. 55. li. 1 for of r. and. and li. 6. for wherupon r. hereupon and li. 16. for countred r. controlled p. 56. li. â—1 or sinners r. sins p. 58. l. 15. for an r. and. 24 for hereby r. thereby p. 60. li. 13. for as r. is p. 61. l. 2. for end r. lend p. 62. l. 24. for countenance r. continuance p. 66 l. 5. for persons r. person line next but 2. for he r. so and line last but 6. for 10. r. 1. p. 68. li. last but 6. after after put in by an in the last line for the r. that p 70. li. last after tended put in so p. 72. l. 15. for his of r. of his p. 77. li. last but 6. for made r. make and last but. 4. for it r. him and after so put in p. 80. l. 27. for not r note p. 82. l. 9. after of put in he p. 87. l 10. after but put in one p. 88. li. 10. for though r. through p. 89. li. 21. for fruit r. finite r. 90. l. 7. for and nayled r. and hauing nayled p. 91. l. 21. for these read those p. 91. l. last but. 5. for their redemption r. in him their hope of redemption p. 92. l. 8. for the second as r. vs. p. 93. li 17 for speake r. seeke p. 25. to r. ho. p. 94. li. 22. after as r. by p. 101. l. 11. for he r. Nathan p. 104. li 5. for extram r. extreame p. 106. lin 5. put out so p. 109. l. 16. for that whey r. what they l. 18. for is r. are p. 11. l. 16. for mony so r. in any sort p. 115. l. 8. for effectually r. especially p. 122. li 1. for it is r. is it and li. 9. after who put in can 20. after suffred put by p. 130. l. 6. after cribed put in him p. 132. l. 9. for the r. that p. 134. for be r. to p. 141. li. 24. for 6. r. 9. p. 151. li. 1. for in r. into p. 158. l. 9. for my r. thy p. 161. li. 1. for containeth r. coÌ„tain p. 170. li. 24. for there r. theÌ„ p. 193. li. 21. for ment r. ments p. 200. li. 21. after to put in be p. 217. li. 9. for which r. why p. 234. l. 16. after is put in his p. 2â—8 l. last next put in a. 240. l. 4. for hir r. his p. 242. l. 8. for purpose propose p. 247. li. 24. for or impart r. nor import p. 249. li. last but 3. after in put in the. p. 251. li. 8. for the r. these p. 273. li. 12. for destruction r. distraction p. 275. li. 11. for must r. most li. 20. next vs put in saluation p. 276. l. 1â— for such r. so p. 284. on the margent for ConsubstantiatioÌ„ r. Transubstantiation p. 286. l. 4. for 48. r. 4. p. 288. li. 9. for of Valentileans r. of the Valentinians and li. 18. for inkling r. iugling p. 299. l. 19. for cannot r. can p. 303. li. 16. after vpon put in him p. 320. li. 16. for ame r. same p. 348. li. 5. put out in