The Highway to Heaven, Text (2 of 5)

The Highway to Heaven · Text (2 of 5)

p. 72Now 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 vsus. 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 p. 73vponupon him the forme of a ſeruant, and by beeing made like vntounto 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 vntounto 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, foreign, which we engliſh, but he abaſed himſelfe, and made himſelfe of no reputation: which wordes teach vsus, that though it be moſte true that we hauehave heard of him before, that voluntarily yet to ſhewe his obedience to the will of his father, and his louelove 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 hauehave the glorie and ſhining brightneſſe wherein alwaies thither vntounto 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 hauehave abaſed himſelfe, yea to hauehave p. 74made himſelfe of no reputation. Nowe to ſhewe vsus 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 onelyonly 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 vntounto 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 vnderunder 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 p. 75from 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 vntounto 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 hauehave 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 p. 76ſo, and found alſo in the ſhape of a man, to teach vsus, 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 vntounto himſelfe the nature of man, and ſo, that as he was created, ſo it was immediately vnited vntounto that perſon to hauehave togither, with that perſon, a perſonall vnion, and neuer to hauehave firſt any exiſtence or beeing a part, by, or in it ſelfe. For then the Apoſtle would hauehave 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 p. 77was 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 giuegive them no ground to build any ſuch concluſion vponupon. For Adam is ſaid to hauehave 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 foreign, et foreign commonly engliſhed, taking and made, well vnderſtood, made it moſt cleare, that the ſecond perſon tooke vntounto 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 p. 78iuſtlie ſay, the word was made fleſh, Cap. 1.14 and that we may moſt ſafely beleeue that he that before ſubſiſted onelyonly 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 vntounto men, but yet we neuer can ſay that then he made him ſelfe of no reputation by taking ſuch forms vponupon him, neyther therefore was he made the thinges he appeared to bee, becauſe he neuer aſſumed thē ſo to himſelf, that he perſonally vnited himſelfe vntounto 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 p. 79in the properties with the other in Chriſt. Laſtly theſe wordes are plaine and forcible to make vsus ſee, that notwithſtanding the aſſumer of the forme of a ſeruant vntounto 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 vntounto the other, or by the aſſiſting of one the other, neither yet by the real cōmunication 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 vntounto thē & aſſiſt thē moſt aparātly eueryevery where, yet cānot wine, the ſpirit, or God, be ſaid to hauehave ſo taken vntounto thēſelues water, the harts of men, or the ſeruāts of God, that p. 80therefore 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 hauehave beene made in the forme of man, by his taking vntounto 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 vntounto him onelyonly 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, hauehave written the ſcriptures to cōmunicate properly the ſpecial properties of the one vntounto the other, they hauehave 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 p. 81ſchoolemen 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 vntounto a…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 p. 82ſhewe 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 p. 83the other, or inueſt the one nature reallie with the properties that be ſpeciall and peculiar vntounto 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 hauehave 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 vntounto 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 hauehave ſette themſelues againſt anie pointe or parte of the trueth of this doctrine of his perſon. For heereby againſte Ebion Cerinthus, p. 84and 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 onelyonly, 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 onelyonly, that his ſoule was heauy vntounto 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 onelyonly 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 p. 85was 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 hauehave ſhewed, in ſetting downe plainely, that he that was in the forme of God, whome Iohn called the worde, ſo tooke vntounto 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 vntounto 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 vsus both to remayne, without eyther turning of the one into the other, or confounding one of them, by anie p. 86commixtion or otherwiſe, one with an other, as we hauehave 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. VnderUnder this ſame condemnation come the heretiques, foreign, 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 foreign, that thought the diuine nature was turned into the humaine, and that therfore they might ſay, that it ſuffered, and the foreign alſo, p. 87which 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 vsus therefore, whatſoeuer heretiques, eyther olde or newe, hauehave 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 vsus, 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 p. 88perſonally 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 eueryevery 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 hauehave 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 hauehave beene able to hauehave enabled the nature of man to vndertake, and effectuallie p. 89to 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 onelyonly one perſon, as I hauehave 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 onelyonly contributing vntounto it power and ſtrength, ſufficient therefore, but alſo, communicating vntounto 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 hauehave entred into this worke, but doubtleſſe in wraſtling vnderunder the burthen of our p. 90ſinnes, againſt hell, death, and deuil, to ſatiſfie the infinite iuſtice and wrath of God for the ſame, it might well hauehave been ſwallowed vp of death, and of the ſorrows of hel but it neither ſhoulde nor coulde euer hauehave valiently and triumphantly ouercome all theſe, and nailed as it were out ſins, and the hand writing that was againſt vsus for the ſame, to his croſſe (as Paule ſpeaketh Coloſ. 2.14.10. Begote vsus againe vntounto a liuelie hope, that is, to aſſure vsus, 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 vntounto it as it was, His fleſh could hauehave 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, p. 91that 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 hauehave 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 hauehave done, or yet doe, let vsus learne by thus knowing and acknowledging Chriſt to be in perſon, to come vntounto him.

p. 92Nowe concerning his office, the ſame light of the goſpell will moſt clearely direct vsus 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 vsus 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 vnderunder 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 vsus 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 p. 93king made vntounto his ſonne, and the true miniſters of God to the bidders, vntounto that mariage, he ſhewes that his heauenlie father, to illure his gueſtes to come therevnto, hath willed them to ſay vntounto 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 hauehave 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 vsus, that euen therein we ſhall finde all thinges neceſſarie to feed vsus to eternall life ſo ſufficiently prouided for vsus before hand already, that we need ſpeake no further. And this he had an eie vntounto when he ſaid to the woman of Samaria, Ioh: 4.14. whoſoeuer drincketh of the water that I ſhall giuegive him, 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 hauehave 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 p. 94learne to come vntounto him by faith, for the foode of their ſoules, and ſo giuegive 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 giuegive any recompence vntounto him, for the ſame, yet in him they ſhall finde both meate and drinke ſufficient, not onelyonly to refreſh their ſoules, but euen to delight them with fatneſſe. When people therefore, for all this will not truſt onelyonly to this all ſufficient ſauiour of their ſoules, but beſides him, deuiſe vntounto themſelues other perſons and thinges in that reſpect to be truſted vntounto: what doe they elſe but giuegive 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 hauehave committed two euils, they hauehave forſaken the fountaine of liuing waters, to dig them pits, euen broken pittes, that can holde no water. p. 95Iere: 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 hauehave done, howſoeuer, let them doe thus as longe as they liſt, let vsus onelyonly ſeek and truſt vntounto 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 hauehave full remiſſiō of our ſinnes.to occaſion vsus ſoe to doe indeede, as wee ought from pointe to pointe, and in all reſpectes let vsus ſee more particularly howe this office of our ſauiour is ſet ſorth in the Goſpell vntounto vsus. For it contenteth not it ſelfe with this ſummarilye telling vsus, 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 vsus 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 vponupon vsus, and alſo he muſt prouide for vsus (we neuer hauing nor euer beeing able to hauehave any ſuch of our owne) a perfect righteouſnes p. 96anſwerable euen to Gods moſt perfect rule of righteouſneſſe, whereby we may be made righteous before him, and hauehave 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 vsus, and to the making vsus 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 vsus, a prophet to teach and guide vsus by his worde, and a prieſt to redeeme vsus, and to make continuall interceſſion for vsus, the goſpell moſt notably doth in all theſe reſpects deſcribe Chriſt vntounto vsus to be ſuch an one, as the ſauiour of the worlde ſhould bee, and as we hauehave neede of. But firſt let vsus 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 p. 97come he ſhoulde confirme the couenant, and not onelyonly 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 vponupon 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 vntounto 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 p. 98read. 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 hauehave 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 vponupon 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 hauehave an aduocate with the father Ieſus Chriſt the iuſt, & he is the reconciliation of our ſins, and not for our ſins onelyonly, 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 vsus that he tooke this remiſſion of ſinnes that he lookt for through Chriſt to be ful and perfect, not onelyonly to diſcharge vsus of all the eternall puniſhmentes due vntounto vsus, for our ſinnes in the worlde to come, but alſo, of the whole p. 99curſe 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 vsus, to deliuer vsus from the curſe of the law. And if the forgiuenes of our ſinnes that we looke for at Gods hand ſtretch not thus far, how could they be ſaid to be made, as white as ſnowe or woole, Iſay: 1.18. when they are forgiuen: or how could it be ſaid of God when he forgiues thē, that he would remember them no more, as it is 31.34. Heb. 10.17. Yea that then he caſtes them al into the bottom of the ſea, as he promiſeth he wil, Math: 7.19? And yet as neceſſarie, comfortable, and certaine as you ſee this doctrine to be, the papiſts can not find in their harts, to let vsus goe away with it thus wholie and freely. For firſt they directly hold that ſins falne into after baptiſme, hauehave a number of fountaines of water to waſh them in, and meanes to purge the owners thereof, beſides Chriſt Ieſus and his merits. Their ſacrament of pennance which they holde to conſiſte of contrition, confeſſion and ſatiſfaction: and the prieſtes abſolution thereupon, in this caſe p. 100muſt ſerue vsus as a ſecond planke after ſhipwracke to fly vntounto, and to eſcape the danger of the tempeſtuous ſeas of Gods wrath by: and if this will not ſerue, then Maſſes, ſatiſfactorie workes done by mans owne ſelfe and others extraine vnction, and laſtly the enduring of the paines of purgatory, and the mediation of Saints and Angels, all laid together, ſhal help them quite to be diſcharged from thoſe ſinnes, and the puniſhments yet by them to be ſuffered for them, from which they durſt not for all this euidence that I hauehave brought, looke fully to be deliuered by the precious blood of Chriſt Ieſus. And yet they cannot be ignorant, that as in the inſtitution of the ſacrament of his body and blood, he calde the cup the newe teſtament in his blood, which ſhoulde be ſhed for the remiſſion of ſinnes. Mat. 26.28. that ſo when it was ſhed to that end, and therefore he euen readie to die: that to ſhewe that by that death of his all meritorious ſuffering & ſatiſfying for ſinne had an end, he ſaid conſummatum eſt, that is, it is finiſhed, Io: 19.30. And that therfore in the epiſtle to the Hebrwes, the abſolute ſufficiencie of the ſacrifice offered by Chriſt to purchaſſe vsus full and perfect p. 101redemption and ſaluation by the remiſſion of our ſinnes, once for all by his owne perſon, is ſo aduouched as though, the holie Ghoſt therein of purpoſe directed the writer to preuent and to confute all theſe deuiſes, who may not ſee? The ſtone that they woulde ſeeme eſpecially to ſtumble at, and whereby to fall into theſe conceites, is that which we reade 2. Sam. 12. that notwithſtanding vponupon Danids repentance he tolde him, that God had forgiuen him his ſinne and put it away, verſe: 13. yet he not onelie denounceth a iudgment againſt him vponupon occaſion of that his ſinne, but alſo it after followeth and is ſhewed, howe it was in deed executed vponupon him. For here vponupon, when other ſhiftes faile them, to countenance their antichriſtian ecclipſing and defacing the full and ſtee remiſſion of ſinnes, ye of all our ſinnes, originall and actuall, before baptiſme and after, that any way are remiſſible, they imagine yet they may hold thisfaſt, that howſoeuer by and in him, we may hauehave remiſſion of the ſins them ſelues, and releaſe of the eternall puniſhmentes due therefore, that yet there may and doeth remaine ſome temporary to be abid or ſatiſfied for, by our ſelues, or other of our good p. 102friendes, either here in this life, or in purgatory in the life to come. But alas who ſeeth not, that the ground which they hauehave from hence is to weake and ſandy, to build ſuch a huge heape of ſatiſfactory workes and ſufferings vponupon, as here vponupon to rob Chriſt, and to aduatire and enrich them ſelues, they woulde faine builde? For though this and the like dealing of GOD with his ſeruantes, proue that God may and doth for iuſt cauſes known vntounto himſelfe, take occaſion by their ſinnes, to chaſtiſe them and to correct them for the ſame though he hauehave before forgiuen them their ſinnes, and neuer meane that they ſhall therefore be condemned, yet neither this, nor all the like examples euer can proue, that by the enduring of, or ſatiſfying for theſe any way or by any bodie, Gods meaning euer was, that they ſhoulde perfect the worke of the remiſſion of their ſinnes. For doubtleſſe his ſonne hauing vndertaken the purchaſing of this for vsus at his handes, and there lacking in him neither ſkill nor power nor affection, to go through with the worke which he had taken in hand, without doing of him to manifeſt and open wrong, in robbing of p. 103him, in taking from him that which is his due, we muſt fully be perſuaded that for our ſinnes he hath ſo fully ſatiſfied his heauenly father, that he will thinke we doe him greate iniurie, and much ſtaine his iuſtice, if by any other doing or ſuffering we ſhoulde offer him any other price or paiment againe therefore. Such puniſhments therefore either threatned by God or afflicted vponupon his children after in Chriſt their ſinnes are forgiuen them, they are his fatherly chaſtiſments, to teach them the better to ſee the vileneſſe and grieuouſneſſe of ſinne, and ſerue both them and other as Gods ſanctified meanes to warne them to take more heed of ſinne thereafter, and to mortifie them therevnto: but in no ſort muſt wee be ſo fooliſh as with theſe kinde of men to imagine, that they muſt either be endured, or otherwiſe bought out by our owne ſatiſfactions or of others, to make perfect or to conſummate the full remiſſion of our ſinnes. By theſe deuiſes they ſet their prieſts and prelats a loft in the conſciences of men, as though they could abſolue them, and diſcharge them from that, from which all the blood ſhed of Chriſt Ieſus though neuer ſo well beleeued in, hath not yet quitte p. 104them, and ſo by their deuiſe of purgatorie, and their manner of releeuing of ſoules there by their pardons, maſſes and dirges &c: and by doing of theſe, and by their abſolution, extraine vnction, and their taking vponupon them to offer Chriſt againe to his father for them, as though his owne offering of him ſelfe coulde not ſerue the turne, they hauehave wonderfully enriched themſelues. What other reaſons ſoeuer they may pretend hereof, if theſe were not the reaſons indeede that ſet them and helde them in this way, they had long agoe, or would quicly be glad with vsus, to preach and to beleeue, ful remiſſion of all ſinnes, both in reſpect of the guiltineſſe and puniſhment alſo, by and thorow the onelyonly ſufferings and ſatiſfaction done by Chriſt. For what reaſon in the worlde can cauſe them but once to thinke that Chriſt hath borne the burthen of our ſins, but ſo in his owne bodie vponupon the tree, that he ſhould, when he had done, returne the ſame againe vponupon vsus in ſome forte to beare and to ſuffer for? Or if they woulde needes holde this to be thus, howe can they tell howe much Chriſt hath ſuffered and howe much he hath left to be ſuffered p. 105by vsus, or when they hauehave ſuffered all that eyther for quantitie or quality, is meete to make the remiſſion plenarie, complet and full. But thus in the iuſt iudgement of God it is fit, that they ſhould entangle themſelues with groſſe and intricate abſurdities, that leaue the onelyonly true way to heauen, Chriſt Ieſus, and thus ſeeke out biepathes of their owne inuention to bring them thither. Let vsus therefore (good brethren) giuegive no care vntounto them, but as we hauehave beene moſt plainely taught out of the canonicall ſcriptures, be fullie perſwaded that there is full and abſolute remiſſion of all our ſinnes vntounto vsus if we repent therof aright and beleeue in Chriſt Ieſus.

And as plainely doubtleſſe doe the ſame ſcriptures, And a derfect righteouſneſſe by imputation.and the goſpell therein contained, ſhew vsus that in the ſame Chriſt Ieſus we are by faith to ſeeke to be made righteous, not by any righteouſneſſe of our owne doing, but by a righteouſneſſe in Chriſt Ieſus. And yet I am not ignorant, that the papiſtes are at ſuch oppoſition alſo to this, that their learned diuines of Louan moſt impudently and ſhamefully hauehave written, that it is as abſurde to ſay that we can be made righteous by the imputation of Chriſtes righteouſnes, as it is for a man to p. 106be counted an aſſe by the imputating vntounto him the forme of an aſſe; the rather therefore and the more diligentlie let vsus marke what therin we are taught of this point alſo; Paule doubtleſſe ſo ſpeaking of that rightiouſneſſe, whereof to this ende GOD is an allower and a liker, ſaith flatlie, That it is on all, and vppon all that beleeue in him. Rom. 3.22. For he is made vntounto vsus of God, not onelyonly our wiſedom, ſanctification and redemption, but alſo our righteouſneſſe, as the ſame Apoſtle writeth, 1. Cor. 1.30. And leſt with the papiſtes we ſhoulde thinke, that this righteouſneſſe, is that inchoated inherent righteouſneſſe, which is founde in the regenerate, taught them by the law, and wrought in them by the ſpirit of God, receiued by beleeuing the Goſpell, which indeede the ſcriptures call ſanctification, and the fruites of the ſpiritte in ſuch, he ſaith in the firſt to the Romanes. 17. That this righteouſneſſe of God, is reuealed by the Goſpell, from faith to faith: and that as he addeth, without the lawe. Rom. 3.21. which may well and truely be ſaide of the righteouſneſſe that is moſt perfect and abſolute in Chriſt Ieſus, to the knowledge whereof we come by the Goſpell, and not p. 107by the lawe, and whereof more and more according to the increaſinges of our faith, we find our ſelues poſſeſſed. For this righteouſneſſe of God, is by the faith of Ieſus Chriſt, vntounto all and vponupon all that beleeue, as he ſpeaketh in the verie next verſe: but this we cannot ſay of the foreſaid inherent righteouſneſſe in any of our ſelues: for the lawe rightlie vnderſtoode, reueales vntounto vsus a perfect rule of holines and righteouſneſſe, yea perfecter, then through the weakeneſſe of the fleſhe, it is poſſible for vsus to anſwere and keepe, as long as we liue heere. Rom. 8.3. and therefore, becauſe without ſuch a righteouſneſſe as is perfect in the eies of GOD himſelfe, we can hauehave no entrance into the moſt righteous kingdome of God, he hath, as there we are taught, ſent his ſonne in the ſimilitude of ſinfull fleſh, to condemne ſinne in the fleſh, That wee that walke not after the fleſh, but after the ſpiritte, in him, yet might hauehave the righteouſneſſe of the lawe fulfilled in vsus. 3. & 4. verſ. For Chriſt is the ende of the lawe for righteouſneſſe to eueryevery one that beleeueth. Rom. 10.4. And therefore this ſame Paule, Gallat. 2.16. (though I dare be bolde to ſay he p. 108had then as much inherent righteouſneſſe of his own, as euer had any merit-munger in the world, writeth thus. We that are Iewes by nature, and not ſinners of the Gentiles, knowe that a man is not iuſtified by the workes of the lawe, but by faith of Ieſus Chriſt: euen we I ſay hauehave beleeued in Ieſus Chriſt, that we might be iuſtified by faith in Chriſt, and not by the workes of the law, becauſe by the workes of the lawe no fleſh ſhall be iuſtified. And yet more plainelie to ſhewe that he made no reckoning of anie inherent righteouſneſſe of his owne, eyther before his conuerſion or after to iuſtifie himſelfe by before God at all, but onelyonly to this purpoſe, of Chriſtes righteouſneſſe to be imputed vntounto the beleeuer in him, moſt notablie (to the ſhame and iuſt conſutation and confuſion of all that will not ſubmitte themſelues to this righteouſneſſe of God, but through a blinde and an ignorant zeale, will ſtill ſeeke to eſtabliſh their owne righteouſneſſe, for all the fearefull warning that they hauehave of the reiection of the Iewes, euen for this verie fault, as moſt cleerely they are taught, Rom. 10.2.3.) in this Epiſtle to the Philippians, Cap. 3, verſ. 7.8.9. he hath ſet downe theſe wordes: The thinges p. 109that were vantage vntounto mee I counted loſſe, for Chriſtes ſake, yea doubtleſſe I thinke all thinges but loſſe, for the excellent knowledge ſake of Ieſus Chriſt my Lord. For whome I hauehave counted all thinges but loſſe, and doe iudge them to be dunge, that I might winne Chriſt, and might be found in him, not haning mine owne righteouſneſſe which is of the lawe, but that which is through the faith of Chriſt, euen the righteouſneſſe which is of God through faith. Whoſe example herein, he there alſo ſetteth before al that minded to be perfect to follow, verſ. 14.15. &c. If notwithſtanding any ſhould be ſound that would not, he hath tolde them moſt confidentlie that whey mighte truſt to. Gal. 5.4. ſaying, yee are aboliſhed from Chriſt, whoſoeuer is iuſtified by the law, yee are falne from grace. All which proofes laide together make it moſt cleare, that Ieſus Chriſt in office is ſo the ſauiour of the world, that he is ſo, ſo wholie and ſolie, fullie and freelie, that without ſacrilegious robbing of him of that honour and glorie that is due vntounto him alone, and that moſt iuſtlie, in that high office of ſauing mens ſoules, as the meritorious cauſe thereof, he may neyther hauehave Saint nor Angell in heauen, nor man, merit nor any thing elſe p. 110in earth ioyned or coupled with him at all.

Let not the papiſtes therefore once thinke that their newe founde diſtinction of former and latter iuſtification or that their telling vsus that by the workes of the lawe, Paule vnderſtoode the workes only done before grace, by the bare lighte of the letter of the lawe, or that in this article when he ſo oft teacheth vsus that we are iuſtified by grace, he ment thereby the infuſed grace or habite of charitie, or that their going about to hide and ſhadow their robbing of Chriſt of iuſtifying the beleeuer in him, thorowlie in and by his owne ſelfe, in teaching their latter iuſtification to be by mans own merits and ſatisfactions, not ſo much for the worthineſſe of the thinges done or ſuffered by men, as for that, they are done of men formally iuſtified before with God by the infuſed grace of charity, and that they are therefore growne to that efficacie, by the bloode and merits of Chriſt, for which beleeued but on, as they teach, God hath iuſtified them, by infuſing the gift of charitie into their ſoules and mindes: let them not once thinke or dreame, I ſay, that any or all of theſe their ſophiſticall and cunning ſleights or ſhiftes, eyther can or ſhall, once darken or p. 111blemiſh the plaine euidence and cleare light of this doctrine of iuſtification, redemption and full ſaluation, freely and effectually by faith in Chriſt Ieſus. For as for the firſt of theſe, they cannot be ignorant, that whenſoeuer the queſtion is in hande, how and wherby man is to be iuſtified before God, the ſcriptures throughout, as plainely teach vsus, that there is but one iuſtification or waie thereunto, as they teach vsus that there is but one God. Indeede they ſhewe ſometimes, that there is a proceeding and growing forward …eerein, from vertue to vertue, from faith to faith, and ſo from ſtrength to ſtrength, in applying vntounto vsus, (according to the increaſings of our knowledge more and more of our owne wantes, and of Chriſtes perſon and office, and according to our proceeding in the ſtrength, vertue, & power of our faith grounded therupon) Chriſt Ieſus & his merits: and ſometimes they ſpeak of iuſtification in a larger or in another ſignification, & therfore then they may and doe vrge him that is iuſtified to be yet more iuſtified, but heereupon to builde, that therefore there are two diſtinct kindes of iuſtification of man before the tribunall ſeate of GOD, is both to builde without grounde and foundation p. 110duplicate page p. 111duplicate page p. 112and wilfullie in a moſt ſerious cauſe, to play, and ſeeke by dallying with ambiguitie of wordes, to deceiue the ſimple. Now as for their ſecond ſhift, the vanity & falſhoode therof, will ſoone appeare to any that with any indifferencie wil but conſider Paules wordes, when in handling of this point he ſhutteth out workes of the lawe from hauing any thing to doe in the office of iuſtifying. For writing as he did alwaies when he handled this queſtion, not to Iewes, that indeede thorowe ignorance both of Chriſt and of the true meaning and vſe of the lawe, vſed to ſeeke by the workes of the lawe, in their ſence, that is, by workes taught by the lawe and done before grace, to be iuſtified, but to conuerted and beleeuing Gentiles: to what purpoſe had it beene to labour ſo often and ſo earneſtlie to driue them from ſeeking iuſtification by ſuch workes of the lawe, whereof they coulde neuer make anie ſuch reckoning, in that before their conuerſion, they were not ſo much as once acquainted with the lawe. If therfore we muſt thinke, (as we are bounde) that Paule wrote and ſpoke to the purpoſe, and aptlie to thoſe that he had to deale withall, out of all queſtion we muſt needs p. 113be of that iudgement, that he taught euen the conuerted and beleeuing gentiles, in what meaſure ſoeuer the ſpirit of grace enabled them to hauehave, and to performe, neuer ſo manie good workes of the lawe, yet when they were neuer ſo full of them to truſt perfectly, freely to be iuſtified by the grace of God, through the redemption that is in Chriſt Ieſus, and not at all by the workes of the lawe. Alas who is ſo ſimple as to thinke, that the falſe Apoſtles ſought to perſwade the Galathians, whome Paule had left ſetled in ſeeking their iuſtification freely by faith in Chriſt, to ſeeke manie ſo to be iuſtified in part, or in whole, by workes of the lawe done without or before grace? and yet if this popiſh gloſe muſt ſtand, Paule in his Epiſtle written of purpoſe to perſwade the Galathians, not to liſten to theſe, teaching them to ſeeke any way to be iuſtified before God by the workes of the lawe, therein eyther diſputes to no purpoſe, and fightes but with his owne ſhadowe, or elſe it muſt be granted that theſe were the workes of the lawe, that they were taught by them to put ſome truſt and confidence in, which to imagine were moſt groſſe and abſurde, for there is no likelihoode p. 114therein at all. His reaſons that he vſed to ſhut out the workes of the lawe, from the office of iuſtifying, are theſe, for by the lawe, commeth the knowledge of ſinne. Rom. 3.20. For that our reioycing is in this caſe excluded not by the lawe of works, but by the lawe of faith, verſ. 27. For that if Abraham were iuſtified by workes he hath wherein to reioyce, but not with God, for that the wages is counted to him that worketh, not of fauour (as he taketh it for graunted it was to Abraham and muſt be to all the children of Abraham, in this caſe) but of debt, which likewiſe he aſſumeth as graunted to be in this point abſurde. Rom. 4.2.4. For if they which are of the lawe be heires, faith is made voyde and the promiſe is of none effect. For the lawe cauſeth wrath. 14.15. therefore it is by faith, that it might come by grace, and the promiſe might be ſure to all the ſeeds. 16. As mante as are of the workes of the lawe are vnderunder the curſe. For it is written, curſed is eueryevery one that continueth not in all thinges which are written in the booke of the lawe to doe them: No man is iuſtified by the lawe in the ſight of God it is euident, for the iuſt ſhall liue by faith: and to Abraham and his ſeede were the promiſes made: he ſaith not, and to thy ſeedes, as ſpeaking of p. 115manie but and to thy ſeede, as of one which is Chriſt. Gal. 3.10.11.16. Euerie and all of which argumentes, make and ſerue ſtrongly, not onelyonly to debarre woorks done before grace, according to the outward letter of the lawe, from all office and power to iuſtifie, but alſo all workes done after grace, effectually if mans owne free will in ſuch ſort concurre to the working of them as they teach. For euen therein and when they are done, the lawe findeth ſuch imperfection in the doer, as we may ſee by Paules owne confeſſion. Rom. 7.24. that he hath cauſe to crie: O wretched man that I am, who ſhall deliuer mee from this bodie of ſinne and death, and to acknowledge euen in ſuch a one as then he himſelfe was (who doubtleſſe was then in the ſtate of grace, that the lawe is ſuch a reuealer of ſin yet to be in him, and therfore alſo of wrath, that he is ſo farre off from hauing any cauſe by his own works done after grace, to thinke that he deſerueth to be iuſtified or ſaued in any reſpect, that thereby he may iuſtly with him take occaſion to confeſſe, that though the law be ſpiritual yet he is carnal, & ſo ſold vnderunder ſinne, that in his fleſh there dwelleth no good thing, for though to will is preſent with him, & that he allowe not p. 116the euill he doth, becauſe in his inner man he conſenteth vntounto the lawe that it is holie and good, yet he doth ſometimes the euill that he hateth and findeth no meanes, as he ſhoulde, to performe that which is good, Verſ. 14. &c. And by workes done after grace, flowing (as they ſay) from our owne freewill in great part, if iuſtification ſhould come at all, how then could we be excluded from all reioyeing in that reſpect in our ſelues? how coulde our iuſtification come freely and of ſauour, and not at all of debt, as Paule teacheth it muſt? how could it be but in ſome ſorte we ſhoulde be heires by the lawe, and not onelyonly by faith and the vertue of the promiſe, neyther of which can be ſure and certaine, if they reſted vponupon the condition of the workes that we at any time can doe, which we can neuer be ſure that we hauehave attained vntounto, eyther in that meaſure or manner (as they themſelues are driuen to confeſſe) as is required of vsus. Yea if thereby at all, our iuſtification coulde come, why then was not the promiſe made vntounto vsus in the plurall number, in ſeedes, and not in ſeede, to warrant vsus, as eſpecially to looke for the benefitte thereof by the merites of the ſeede of the woman, of Abraham, Iſaac, and p. 117Iacob, ſo partly and ſecondarily at leaſt, by our ſelues, and our owne merits or workes ioyned with his? But to ende this point, what can be more cleare to put vsus out of all doubt, that Paule ſhuts not from this office of iuſtifying, onelyonly workes of the lawe done before grace, but alſo the beſt workes done in grace, then that he himſelfe in the third of the Philippians (as we heard before) in this reſpect, doth not onelyonly in the time paſt diſable his own good workes done according to the lawe before his conuerſion vnreproueable, but alſo in the verie preſent time when he wrote that Epiſtle, which was not long before his death, his workes or righteouſneſſ which he then had, as dung, that ſo he might be iuſtified by another righteouſneſſe, to be founde and attained vntounto, by faith in Chriſt. In that alſo, 1. Cor. 4.4. Firſt he confeſſeth, that he knew nothing by himſelfe, (ſpeaking then of himſelfe as he was in the ſtate of grace) and then by and by he addeth, that he was not thereby iuſtified, he plainely ſhewed that though he had liued ſo in the execution of his Apoſtleſhip, that his conſcience accuſed him not of tranſgreſſion therein any way (within the compaſſe whereof laye moſte of the p. 118workes that he had done in grace) yet he thought not thereby to be iuſtified at all. Wherefore from whom ſoeuer theſe our aduerſaries hauehave ſucked or learned this gloſe or interpretation of Paules wordes, euidentlie heereby it appeareth, that it is a curſed gloſe, for that it ſo directly corrupteth the text, and therefore vponupon whom ſoeuer they would father it, to put the enuie and ſhame thereof from themſelues, both of them muſt giuegive vsus leaue, rather to forſake them heerein, then the plaine euidence of the ſcriptures themſelues, which I am fullie perſwaded though they hardlie or neuer will be brought vntounto, they ha…e ſo vowed themſelues obſtinately to reſiſt the trueth, that yet the ancient writers in whoſe writinges ſometimes they finde ſomething that ſoundeth too much this way, if eyther they were in theſe times, or when they liued had heard but halfe ſo much, as they hauehave to the contrarie, they would moſt readily and willingly hauehave retracted and recanted the ſame. For ſo we finde they were willing to doe, when eyther by their owne further reading or learning, or by the information of others, they had cauſe giuen them to ſee, wherein for lacke of further aduiſe, p. 119they hauehave erred: and neuer did any of theſe by farre thus interpret Paules wordes to aduance mans merits, and to darken and obſcure the glorie of Chriſt, as they doe, yea if they coulde hauehave but foreſeene that euer after any woulde hauehave come after them, thus to abuſe their wordes, to driue men from ſeeking at all to be iuſtified by the imputation of Chriſtes righteouſneſſe to the beleeuer in him, that then they might truſt to their owne righteouſneſſe inherent in themſelues, inhabit, as to the formall cauſe of their iuſtification, and in worke wrought, as to the meritorious cauſe of another iuſtification, euen of ſaluation it ſelfe: I dare be bolde to ſay they woulde neuer by any meanes hauehave beene drawen, to hauehave left one ſillable behinde them in their writinges ſounding that way. And this ſufficientlie may appeare to any that hath but red their workes, therein they are elſewhere ſo plaine, full and pregnant, to aduouch iuſtification freely by faith in Chriſt, through the imputation of his merits and righteouſneſſe vntounto men, as in ſundrie places of an anſwere of mine in printe to Iohn de Albïne, I hauehave at large ſhewed, whereunto I therefore nowe referre the Chriſtian Reader. p. 120And whereas by grace, whereby Pauls faith we are iuſtified, they woulde beare men in hand, that there by grace is not to be vnderſtood the free ſauour of God towardes man in Chriſt Ieſus, but that ſpeciall gift of that grace, the habit of charitie infuſed or powred into them that beleeue, all the reaſons and places vſed to confute the former ſhift of theirs, ſerue alſo as pregnantly to ouerthrow this. And hereof alſo, as of the other, their onelyonly ground is ſophiſtrie, taking aduantage by the diuerſe acceptions and ſignifications of the worde grace, here to teach men to vnderſtand thereby an effect of grace, whereas in deede the verie fountaine it ſelfe of all theſe effectes, which is the free fauour of God towardes man in Chriſt, is meant in deede. To diſcerne their iugling and treacherie herein, let a man but in ſteede of grace, vſed by the Apoſtle in this argument in theſe fewe places following, place but the habitte of charitie, and then againe weye what a violence thereby is offered, both to his woordes and ſenſe. We are iuſtified freely by his grace, that is, by his infuſed habit of charitie, through the redemption that is in Chriſt Ieſus: Rom. 3.24. By grace are you p. 121ſaued through faith, that is, by the habite of charitie infuſed, through ſaith, and not of your ſelues, it is the gift of God, not of workes, leaſt any man ſhould boſt him ſelfe. Eph. 2.8.9. to the praiſe of the glorie of his grace wherewith he made vsus accepted in his beloued, that is, to the praiſe of the glorie of his infuſed habitte of charitie &c. who ſeeth not both the abſurdnes and ridiculouſneſſe of this interplation of grace? and withall perceiueth not indeed nothing elſe in theſe places can be vnderſtood by grace, but the free fauour of God, had towards his elect in Chriſt Ieſus, before the foundations of the worlde were laid? Which grace as it was grounded before all times, onelyonly vponupon the perſon and office of the ſonne of God our fauiour, ſo to ſhewe vsus, that in the reuealing of the ſame vntounto vsus, and communicating the ſame, vntounto his, he reſpects not any deſert or merit of man, but onelyonly the deſerts and merits of his ſaid ſonne, by faith through imputation, made to the beleeuers therein, the Apoſtle ſaith, as he doth, not onelyonly 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 p. 122himſelfe. How it is poſſible if God ſhould hauehave ſtudied of purpoſe, to croſſe and to preuent for euer all theſe popiſh gloſes and trickes, that he ſhoulde hauehave 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 onelyonly 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 p. 123betwixt 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 vntounto Chriſts merits more then we doe, in that we denie them this effect) in deede and trueth in thus dealing, they with Iudas giuegive him faire wordes, ſaying vntounto 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 vntounto him: but now whiles they hauehave 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 p. 124amendes 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 onelyonly 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 vsus with the apoſtle beleeue, that he is able perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them, and hath an euerlaſting prieſthoode. Heb. 7.24.25. For as we hauehave often heard before, an other of them writeth, his owne ſelfe bare our finnes in his body vponupon 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 vsus 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 & Prophetof, and by him ſelfe.

To proceed therefore, as thus in theſe two pointes particularly, you hauehave heard, p. 125howe the goſpell ſheweth you this to be his office, ſo for the reſt before mentioned, if we looke into it, it will teach vsus, 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 p. 126proue 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 vntounto 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 vsus, 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 vsus 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 vponupon them as doctors and teachers onelyonly of trueth, to vrge that for trueth vponupon 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. p. 127and 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 vntounto 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 graces and giftes, which as prieſt he hath obtained for it, Ephe. 4.8. And as king he defendeth and protecteth it from all the enemies thereof, Luke. 1.17 78. And of this kingdome of his there is no end, Luke. 1.33. Now as he is prieſt, he hath offered once for all, ſuch a ſacrifice for the redemption of his Church, that he needeth not any other prieſt to ſucceed him, either to offer any other, or that againe: & thus hauing obtained for vsus eternall redemption, and aſcending into the heauens, there he ſits at the right hand of the father, and appearing continually in his ſight, he maketh ſuch continual interceſſiō for vsus, that he is able perfectly to ſane thoſe that come vntounto God by him. Heb. 7.23.25. & 10. verſ. 12. & 9.24. Finally as prophet and teacher of his Church: Whatſoeuer be hath heard of his father, cōming from his boſom, he hath declared vntounto vsus, Ioh. 1, 18.8.26. And this hath he done moſt ſufficiently (as p. 128we hauehave often in our writings alreadie in print moſt plentifully proued, in directing by his ſpirit, as he hath done, the writers of the canonicall ſcriptures, therein to ſet downe al neceſſarie doctrine for our ſaluation. And therefore beſides, or contrarie to that, nothing is to be vrged vponupon his Church, or to be receiued thereby, as neceſſarie to ſaluation. All theſe thinges now rightlie vnderſtoode, and accordingly confeſſed and acknowledged to be true of Chriſt, and thus to appertaine vntounto him, then and not before is he come vntounto, as heere in my text is required and commanded. This doctrine of the perſon and office of Chriſt, is the verie rocke and foundation whereupon the Church of Chriſt is built, and whereupon it beeing built, the gates of hell ſhall neuer preuaile againſt it, Math. 16.18. An other foundation can no man lay, but euen this, Ieſus Chriſt, 1. Cor. 3.11. Yea this Ieſus Chriſt, is the foundation of the Apoſtles and prophets (namely which they laide) and the chiefe corner ſtone, in whome al the building coupled togither, groweth vntounto an holie temple in the Lord, as Paul ſpeaketh to the Epheſians, Cap. 2.20.21. Heereby then it is euident, that not onelyonly Turkes, and Iewes, and all ſuch as are p. 129open enimies to Chriſt, & to this doctrine of him, but alſo all thoſe that would ſeeme to receiue him, & yet wil not thus in tertain him in their heartes and iudgementes, as yet ſtand aloofe from him, and dare not ſo much as come vntounto him. Amongſt which latter ſort we muſt needes muſter our domeſticall and next aduerſaries the papiſtes. For not onelyonly as I hauehave alreadie ſhewed, for the maintenance of their owne deuiſes, hauehave they bene iuſtly found guilty, & therfore condēned, of croſſing the doctrin both of Chriſts perſon and office, both generally and particularly in all the former branches thereof, but alſo in the three laſt ſpoken of, may they likewiſe be charged and adiudged, and that moſt iuſtly. For there is neyther his kingricke, prieſthood, nor prophetſhip, that they can finde in their hearts to leaue whole and entire vntounto him. For to the lawes and orders appointed by him as king, for the good gouernment of his Church, they adde, detract and alter at their pleaſures, ſo that a man might eaſily make a huge and large booke of nothing elſe but a bare recitall of their additions thereunto, takinges therefrom, and alterations thereof, as any man by comparing the recordes of the ſcriptures, wherein p. 130his are ſet downe, with their doctrine and practiſe, may eaſily and ſoone perceiue. And what can they worſe abide, then to allow Chriſt to be ſuch a prieſt of the newe Teſtament, as the goſpell hath before deſcribed heere to bee. For then their ſhauen prieſthood & the offering of Chriſt againe to his father, as a propitiatorie ſacrifice for the ſins of quicke and dead, and for what purpoſe ſoeuer they for their gaine liſt to intend it, and their inuocation & mediation of Saints and Angels, ſhoulde all lie in the duſt, whereby they chiefly maintaine both their credit and wealth. And their writing many treatiſes and large bookes to argue the canonicall ſcriptures of obſcuritie (to diſcourage the ſimple from reading of them or caring to hauehave them red) and of inſufficiencie (to eſtabliſh their vnwritten word of their owne traditions, as the vndoubted word of God,) to what ende elſe tendes it, then moſt openly to thruſt Chriſt from his office of beeing the doctor & prophet of his Church, by opening his mouth ſo plentifully therein, as he hath, for the ſufficient direction thereof: that they taking that office vponupon them, vnderunder the title of the Churches practiſe and tradition, may warrant all their fooleries and errours, for the p. 131which the beſt of them ſometimes hauehave confeſſed, their chiefe ground comes from thence. You may therefore moſt plainly ſee that howſoeuer in words they would ſeeme to giuegive him his due titles of God, and man, Chriſt, Meſſiah, Ieſus, Sauiour of the world, King, Prieſt, and Prophet, by their deedes in their ordinarie doctrine and practiſe, they pull from him the force and power of the ſame againe. For ſuch a God and man he muſt be to ſerue their turne, as vnderunder their hoſte can and will lie hidde ſo quietlie, that eueryevery receiuer may eate him with his mouth, how ſinfull and faithleſſe ſoeuer he be: and ſuch an one in his office for all his titles they giuegive him, he muſt be content to bee, as will ſuffer all the things & perſons which they hauehave imagined will ſerue to that purpoſe, to ioyne with him in that high & glorious worke of meriting and deſeruing, procuring and perfecting the worke of our ſaluation: let him tell them neuer ſo plainely, that his name is the Lord, and that he is as his name is, and that therefore he will not giuegive his honour, eyther to any other perſon or thing. Iſa. 42.8. Doubtleſſe if any of the thinges they talk of in this caſe, might ioyne with him & his merits, in this great and high worke of p. 132meriting or deſeruing for man the kingdom of heauen, good and holie workes done in grace and faith, are moſt likely to be they that might partake with him therein. But ſo farre off euen their great champion Bellarmine found it to be, doe what he could, to intitle theſe heereunto, that when he had ſtriuen with all the cunning and power he had to the end, and ſo woulde faine ſhewe howe man to that purpoſe might thereupon ground his truſt & confidence, he is driuen to confeſſe, when all comes to all, that the confidence that man can hauehave, eyther by meanes of them or any way elſe of his ſaluation, is but humane, morall and coniecturall, and no way ſuch as certainty of faith requireth, but as may and will hauehave with it, ſtill feare, leaſt it deceiue them in the end. Yea after he hath a little wreſtled with our obiection againſt iuſtification and comming to ſaluation by an inherent righteouſneſſe of our owne, howſoeuer before he ſeemed to himſelfe to run away with it, as a 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: p. 133but 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 hauehave attained to that meaſure and manner of righteouſneſſe, that to this purpoſe is neceſſary, he thinketh it moſt ſafe, when we hauehave done all the good works we hauehave or can, that yet we put all our truſt and confidence, in the onelyonly 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 vsus the bucklets, and for ſhame to take his heeles, and to run away from his cauſe, and to leaue vsus 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 hauehave but kicked againſt the prickts, and for that, whervnto p. 134they dare not truſt in concluſion. God of his mercy make them to ſee their groſſe errours heerein, and in the meane time let vsus 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 hauehave thereby proued and manifeſted him to bee: which when we hauehave done, then we hauehave 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 hauehave 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 vsus, 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 eueryevery thing is, and to what vſe it ſerueth, but if he would hauehave his hunger and thirſt ſatisfied, he muſt p. 135thereof both eate and drinke: euen ſo is it in this caſe. For it is not inough to come vntounto Chriſt, though we come from point to point as I hauehave ſhewed, vnleſſe that done, we goe further, yea ſo farre as that we as ſurely and verily take him vntounto vsus, and into vsus, 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 vponupon & 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 & vsus. 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 vponupon him, & cat & drink himſelf, & ſo cōſequētly by making him wholly God & man our very own, and p. 136ſo growing into vnion & communion with him, we attaine vntounto all thoſe good things, that are prepared for vsus in him. And to put vsus out of al doubt hereof, Saint Iohn in his firſt Epiſtle, Cap. 1.3. ſheweth vsus 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 hauehave ſeene and heard, declare wee vntounto you, that ye may alſo hauehave fellowſhip with vsus, 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 vsus 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 hauehave communion with Chriſt, and then as clearely he ſhewes vsus (the better to prouoke vsus to ſtriue to make that vſe thereof indeede) that God in his mercy hauing prouided eternall life for vsus, which we by the fall of Adam and our owne ſinnes had loſt, in his ſonne Chriſt Ieſus, that yet he would hauehave the caſe ſo ſtande with vsus in reſpect p. 137thereof, that we can neuer hauehave that, vnleſſe we hauehave the ſonne himſelfe, in whom it is treaſured & coffered vp for vsus. Wherby queſtionleſſe the Lorde in his wiſedome, euen of louelove towardes vsus, hath ſo ordered the matter, for our verie beſt. For when Adam and Eue had life in their owne handes in paradice, we hauehave found by experience they very quickly loſt it. God therfore hauing ſo coſtlie and dearely compaſſed it againe for vsus, by the death and paſſion of his owne welbe loued ſonne, he ſawe it in his wiſedome neither good nor ſafe for vsus, 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 vsus, as he hath the beſt right therunto, by his appointment, hath it ſtill lodged for vsus 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 p. 138ſacrament of the bodie and blood of Chriſt was Inſtituted by him, euen of purpoſe, not onelyonly to keepe ſtill freſh in our remembrance his precious death, with all the fruites thereof, both generally and particularly, but alſo without all doubt, to offer to deliuer and to feale the doliuery, to as many as rightly as they ſhould receiue the ſame, a moſt certaine vnion and communion with whole and full Chriſt himſelfe. And to teach vsus plainly ſo much, Paule ſaith 1. Cor. 10.16. The cup of bleſſing which we bleſſe, is it not the communion of the blood of Chriſt? the breade which we breake is it not the communion of the bodie of Chriſt? As certainely therefore as by bodily eating and drinking, in that ſacrament, or elſewhere, the eater and drinker of bread and wine, makes himſelfe partaker of all the force and goodneſſe therein, by making themſelues firſt his owne, to the chearing and ſtrengthening of this life in the bodie: ſo by ſuch eating and drinking of the bodie broken, and blood ſhed for him of Chriſt (which are the thinges in this ſacrament ſignified and offered vntounto him) as is fit to make ſuch foode his owne by, as verily the worthy and right receiuer in ſoule feedeth vponupon, and is nouriſhed to eternall life, with p. 139the broken bodie, and bloodſhed of Chriſt Ieſus. And to aſſure al ſuch of this by Chriſt, the bread is faid to be his body broken, and the wine his blood ſhed, for the remiſſion of their fins: and both ſo termed and called by his ordinance broken and powred forth, are particularly to be giuen to eueryevery ſuch communicant, and they are likewiſe to receiue them: and therefore doubtleſſe thereby taught, not only by that which they ſee and he are in the adminiſtration herof; with thankfull and penitent hearts to remember his death, (and ſonowe therein, his bodie was broken, and his blood ſhed and ſeuered from his body, and that therefore theſe ſo handled, are the heauenly and ſpirituall foode prepared for the maintenance of their ſpirituall life before God,) but alſo by that which further is deliuered, and they receiue, that they are to aſſure themſelues, euerie one in particular, that Chriſt died for them, and therefore ſhall nouriſh and feede them to eternall life, by vniting himſelfe moſt certainely vntounto them, to that ende and purpoſe. Further yet to teach vsus, that this moſte certaine and reall vnion with Chriſte is for the whole Church, and for the ſaluation thereof, moſt p. 140neceſſary, thoſe other metaphors alſo ſerue; whereby be is compated to the heade and husband of the Church, as of his bodie and wife, Epheſ. 1.12. & Cap. 5.32. or to the vine ſtocke, whereinto his heauenly father engraſteth all thoſe branches, that euer ſhall being forth much fruite, that he may be glorified, Io. 15.5.6.7.8. For hereby we are taught, that as it is with theſe, heade, husband, and ſtocke, in reſpect of the bodie, wife, and branches, ſo is it betwixt Chriſt, and all thoſe that ſhall be ſaued. As therefore vnleſſe the head, really growe and be vnited to the bodie, yea though there can but a haire goe betwixt the one and the other, the bodie can hauehave no life from the head: and as mariage beeing conſummate, it maketh them that were ſtrangers before, one bodie, one fleſh, yea one ſelfe fame. Epheſ. 5.28.29. and that otherwiſe vnperfected, it hath no ſuch effect: and laſtly, as it is not inough for the braunches to touch the vine ſtocke, yea nothing to hauehave life from thence, vnleſſe they ſo growe therin, that it and they be as it were one: euen ſo is it in this caſe, betwixt Chriſt and all thoſe that would be ſaued by him. And therefore to expreſſe as much, Paule ſaith, That ſuch as are his p. 141they are members of his body, of his fleſh, and of his bones. Ephe. 5.30. yea, 1. Cor. 1.13. he maketh the Church and Chriſt but as one perfect man, whereof Chriſt is the heade, and the Church his bodie: in ſo much as, Epheſ. 1.23. he calleth the Church his fulneſſe: to ſhew that ſuch louelove there is betwixt Chriſt and his Church, and that there is alſo ſuch a perfect vnion betwixt them, that though he be he that filleth all thinges, and is the perfection thereof, that he accounteth himſelfe as a heade without a bodie, without the true vnion and connexion of the Church with him. And therfore, Iohn. 17.23. he was an earneſt ſuter vntounto his father, that he might be in his, as he his father was in him, that ſo they might be made perfect in one, and heerein he knew he was ſo heard, that he accounteth the affliction of any ſound member of his Church as the perſecution of his owne ſelf, and therefore when Saule perſecuted ſuch, he ſaid vntounto him, Saul Saul why perſecuteſt thou mee. Act. 6.4. And yet better to aſſure them thereof, he alſo reckoneth his owne ioyes to be theirs as well as their ſorrowes to be his that will open vntounto him, and be his, and therefore to encourage ſuch ſo to doe and bee, he ſaid vntounto them. p. 142Reue. 3.22. that to ſuch he would giuegive to ſit with him, vponupon his throne, and that he woulde ſup with them, and that they likewiſe ſhould ſup with him. The cuidence of this doctrine beeing moſt ſtrong and apparant as you he are, and the papiſtes themſelues, not ſeeming to doubt thereof at all, (but that theiudgements of God are vnſearchable, and that they hauehave deſerued for their wilfull ſeeking to darken the light of the goſpel, will they nill they ſhining amongſt them, to be made drunke and ſo quite to be caried away, in the moſt juſt iudgement of God, by a ſtrong diluſion of the enchanted cup, ful of formications profered vntounto them & vged vponupon them, by the gariſh whore of Babilon) it is a wonder that withal they are not enforced, to ſee & to perceiue the moſt of the abſurdities & hereſies they hold, tou ching the article of iuſtificatiō & ſaluation. For how can it otherwiſe bee, but that they that are thus vnited to Chriſt & he to them muſt needs moſt certenly, & as it were ſenſi bly vnderſtād it ſo to bee, by the wonderful alteration that therupon thorowout both in body & ſoule wil grow in thē, by the inſeparable graces of the ſpirit, alwaies accō panying his vnion with his? And therfore in him there being alſo, as alwaies there is, full p. 143and certain remiſſion of ſins prepared for al them that be ſo nilie his, & he neuer going without his perfect righteouſnes; & being as he is the very fountaine of al Gods fauours & mercies towards man, how is it poſſible that he ſhould be a mans owne, & he know it alſo, but that he may and muſt, without any wauering or doubting thereof, fully and firmly be aſſured, that his ſins are forgiuen him, that his righteouſnes is his, & that therfore he may hauehave a moſt ſpeciall aſſurance and confidence of the mercy of God, to his moſt perfect faluation? For theſe graces and fauours of God are neuer ſeuered frō the perſon of Chriſt, & therfore wheras he is once really & truely 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, p. 144eſpecially for vsus to beleeue that we ſhall without all doubt hauehave all our ſinnes forgiuen vsus, that we are ſure of this merciemercy, and hauehave this righteouſneſſe of his imputed vntounto vsus 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 giuegive vsus 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 giuegive vsus theſe things alſo? Yea how can he withold them, giuing vsus his ſonne, ſeeing theſe and he goe alway togither.