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
though therein we shew neuer so much zeale and learning he hath the verie thing he desireth For that doubtlesse hath beene and is still a dangerous stratageme or pollicie of his when he findeth he cannot as he would preuaile by keeping men in ignorance and carelesse security then to doe what he can that they may spend their learning and zeale about matters of the least moment that in the meane time he may the more quietlie by their silence in matters of greatest weight by the other contrary way as it were paue the waie to Atheisme yea I feare much to speake plainely what I thinke that lacke of due consideration hereof in time in some hath not onelie beene one of the next causes of the phantasticall sectes of the Brownistes and Familistes but also of too shamefull encrease in so great light of the Gospell both of Papistes and Atheistes amongest vs. Wherefore my heartes desire and prayer to God for England is and euer shall be and for all the Churches of Christ wheresoeuer in the wide world that this subtiltie of Sathan may both heere and euerie where be throughlie well lookt vnto and the mischiefe thence ensuing be as carefully preuented as possiblie may be for otherwise it may growe intollerable and vncurable And J beseech the Lord heartilie to giue your Grace and all the rest of the reuerend Fathers the Bishops of this land and all others that be in authoritie with you in the same both skill and will power and might by the assistance of his holie spirite speedilie and effectuallie to cleanse and purge these Churches of England and Ireland so of all these foure kindes of dangerous aduersaries that without their stopping of vs at the first or seducing of vs afterward eyther of the right hand or of the left all the rest of vs as brethren and heires of the kingdom of heauen may both happilie get into this way thither and also most stedfastlie and constantlie perseuere therein euen vnto the verie end Thus presuming as you see of your Graces curteous and friendlie acceptance both of this my trauell in pointing out this waie and also of this my bold dedicating the same vnto you J will not cease to praie vnto God to requite and recompence seauen-folde into your bosome both this all your great and vndeserued former fauours towardes mee And thus beseeching him also long to preserue you in health and honour to his glorie the Churches good to your owne euerlasting comfort now euer crauing also pardon for this my boldnes and hoping therof I most humblie take my leaue From Blechlie in Buckingham shire 1596. Your Graces alwaies most readie and willing to be at your commandement Thomas Sparks The high way to Heauen Iohn 7. vers 37.38.39 Now in the last and great day of the feast Iesus stoode and cried saying if any man thirst let him come vnto me and drinke He that beleeueth in mee as saith the scripture out of his belly shall flow riuers of waters of life This spake be of the spirit which they that beleeued in him should receiue For the holie Ghost was not yet giuen because that Iesus was not yet glorified IN these wordes welbeloued in our Lorde and Sauiour the holy Euangelist Saint Iohn hath set down the summe and effect of a famous sermon made by Christ himselfe the verie consideration whereof ought both to stirre vppe me to open the same the more reuerently and also to prooue you to listen thereunto the more religiously and attentiuely Herein The method the method that he hath followed and that therefore likewise I must is this First hee noteth certaine circumstances thereof then the substance of the sermon it selfe The circumstances hee expresseth in these wordes Nowe in the last and greate day of the feast Iesus stood and cryed saying and the sermon in the rest and that in this order First he noteth to whom he directed it and his speech therein saying that he beganne it thus If any man thirst then in the rest what it was that he spake vnto such Nowe the summe of his speeches as he hath heere recorded it consisted of two pointes first of a commaundement that he gaue to them to whome he spake and then of a promise that he made them obeying that commaundement of his The commaundement the Euangelist saith was this Let him come to me and drinke and the promise was this hee that beleeueth in mee as saith the scripture out of his belly shall flowe riuers of waters of life So that he commaunded two thinges first a comming vnto him and then a drinking of him and forasmuch as the promise was thus deliuered in a figuratiue and metaphoricall kinde of phrase the Euangelist directed by the spiritte of God of a care he had to leade men to the right vnderstanding of Christes meaning therein and to preserue them from mistaking of the same telleth vs plainely that by the riuers of waters of life that Christ spake of in this promise of his he vnderstoode the spiritte which they that beleeued in him shoulde receiue adding withall that that was not in such measure yet powred vppon such as it shoulde be afterward for that Iesus was not yet glorified for so his wordes the holie Ghost was not yet must be vnderstoode as I shall shewe The circūstances when I come vnto them Wherefore nowe to prosecute these thinges in order as they lie as they shall offer themselues vnto vs in the text First we haue to consider what he hath saide concerning the circircumstances of this sermon Touching which nowe in the last and greate daie of the feast Iesus stoode and cryed saith the Euangelist for the better vnderstanding of which wordes if we peruse the former part of this Chapter it will euidentlie appeare vnto vs that when Christ made this sermon he was at Hierusalem and in the temple there by occasion of the feast of tabernacles which then there they kept solemnized where and when the Iewes sought to take him and therfore purposely the pharisies and high priestes sent officers thither and that to the end that so he being taken they might kill him whereof Christ was not ignorant For there before this at this verie feast teaching openly out of the scriptures to the astonishment of all his enemies that heard him he saith slatly vnto them vers 19. Why goe yee about to kill me Nowe the last day of this feast as we may see Leuit. 23. vers 36 was the eight day when by Gods ordināce they were to haue an holie conuocation and a solemne assemblie vpon which daie Iesus stoode vp and made this sermon with a lowde and crying voyce that so the better he might be hearde throughout that great assemblie and concourse of people All these thinges therefore laid together shew vs plainely thus much that Iesus was the preacher of the sermon and where when and in what manner it was preached by him namely that it
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
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
Sacrament either of the olde or new Testament there was euer any such real coniunction of the inward and spiritual part thereof with the outward and yet al men know for all that they were and are effectuall Sacramentes and seales of the deliuerie thereof to the right receiuer what reason in the world can they haue why they should not thinke that this likewise may be and also is a full and effectuall Sacrament to participate the bodie and bloode of Christ without any such coupling of them and the outward elements therof as for the defence of this their real presence here they vrge If that were heere necessarie it should be so eyther by the generall right of all Sacramentes or by some speciall right that may be shewed this hath therunto But neither of these can they or shall they euer be able indeed to shew in this case Further Christs owne sitting visibly seuered in place without any altering of his forme or mouing of his place hauing vttered the words of the institution they being doubtlesse as powrefull then as euer they were since or shal be to make him really to be present to and with the outward elements doth most clearely ouerthrow this conceite And for the next of hauing him so really heerewith present and conioyned that the receiuers thereof though they haue neyther faith nor good manners yet receiue him also therwith as I haue alreadie sufficiently proued it is both against Scripture and sound antiquitie and the former beeing so absurd whereupon it followeth and is built as I haue nowe shewed it is that must also therewith fall downe and be ouerthrowne Yet for the further mabling of thee welbeloued to see yet more not onely the vanitie and impietie thereof vnderstand that such a kinde of presence of Christ shakes all the articles touching the manhood of Christ and in verie deed leades men most strongly so to spoyle him of all the true properties of his manhood that in effect it leadeth them and most forceably teacheth them to denie him indeede to be come into the flesh and to be the seede of the woman of Abraham Isaac and Iacob of Iuda Iesse and Dauid according to the ancient prophesies that are of the Messiah And so for a bootlesse eating of him and fruitlesse as they themselues must needes confesse this mouth-eating of him to be for that they graunt ouen to the worst sort of men that receiue the outward elements in the end they will leaue vs no true Christ at all eyther for vnbeleeuers or beleeuers to feede vpon I knowe their refuge and shift is to auoide this withall to say that it is by miracle as they teach and yet Christes manhood and all the articles touching the same true sound and whole Indeede any man may see that eyther they must say so or else they can say nothing and that in trueth and of absolute necessitie it must be graunted to be the greatest miracle that euer was wrought if it be as they say and yet all these things be vpheld sound according to the true ancient catholicke faith For of both these it must needs follow that Christ at one and selfe same time hath a bodie visible and inuisible palpable and impalpable compassed in place and vncompassed yea that he hath but one bodie and yet many bodies or that one multiplied into many vnlesse contrary to manifest Scripture they wildenie him in the heauens Which shall containe him as Peter saith vntill the restitution of al thinges Act. 3.21 to haue though a glorified bodie yet a true bodie the contrarie whereof all the ancient Fathers as they know well enough with vs against them haue taught And they know though sundrie of these Fathers of purpose haue written of the miracles of the Scripture that yet they haue not once reckoned vp this of theirs amongst them Neither haue they any reason why to thinke that there is heere any such A mysterie and great mystery we willingly acknowledg it to be that in the right vse of this Sacrament Christ by his Spirit by the meanes of the faith of his verily vnites himself vnto his but yet no miracle we count it or cal it because it is Gods ordinary work in other Sacraments so to cōmunicate himselfe to those that rightly vse them and because when he worketh a miracle there is some straunge thing done beyond nature that the verie senses can iudge of which we finde not heere For they all with one consent iudge them in respect of their substances to be verie bread and wine still in the mouthes of all receiuers O but say they neyther sense nor reason are to be consulted withall in this case Indeed I graunt they neuer are against any trueth certainely taught and warranted by the Scriptures but when their iudgement concurres and consents therewith then it is verie lawfull and good to listen thereunto and so alwaies haue the godlie learned in all ages thought and taught And therefore seeing both sense and reason striue against this their deuise for the maintenance of Christes true manhoode and the right sense of all the articles of our faith touching the same with vs euen thereby their cause hath a greater wound than they are euer able to cure againe Besides all this whiles they thus teach without all warrant from Christ or hir word they are compelled least otherwise they shoulde be inforced most absurdly to say that the wicked eate the bodie and blood of Christ to saluation to seperate Christ and his sauing graces the one from the other whereas they cannot be seuered For that must alwaies remaine an absolute trueth Whosoeuer eateth his flesh and drinketh his bloode hath eternall life Iohn 6.54 and so that also he that hath the Sonne hath life and he that hath not the sonne hath not life Iohn 5.12 A spirituall vnion and communion with him they shall both finde oft promised and spoken of as I haue at large alreadie shewed but a beeing of his bodie and bloode in the verie mouthes of all receiuers as they talke of otherwise then Sacramentally that is when the outward sacramentes or signes therof are there they shall neuer finde so much as once spoken for in the scriptures or in any sound and ancient writer indeed I cannot denie but that indeed the Capernaits Iohn 6. by misconceiuing of Christes speeches there had of the eating of his flesh and drinking of his blood began to dreame that he meant some such thing but we haue heard that Chrisostome plainely sheweth by the answere that he made them that he had no such meaning his wordes were spiritually to be vnderstood and so should giuelife and not otherwise And Athanasius vpon these wordes Whosoeuer speaketh a worde against the Sonne of man writeth that withall then Christ put them in minde of his ascension as indeed he did Iohn 6.62 to draw them from corporall and fleshly vnderstanding of his wordes And therefore verie excellently hath Augustine to preuent
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
besides you see that the Lord hath alwaies taken a delight thus to speake of the spirite and giftes thereof that they shoulde receiue that would onelie seeke to come to the Father by him Wherefore seeing the ground of such metaphoricall speeches is alwaies the similitude and resemblance as once I haue said alreadie betwixt the metaphore and the thinges metaphorized The right vse and application of the promise let vs see and viewe what likelihoode there is betwixt riuers of waterof life flowing out of ones bellie and the giftes and graces of Gods spirite promised to them that thus come vnto Christ and beleeue in him Marke therefore amongest manie other properties that water hath it hath these soure that is first to wash and make cleane then to soften and mollifie and next to make fruitfull that which otherwise would be barren and lastly to quench and coole For as you knowe cloathes and other thinges a number are washed and made cleane thereby the earth that otherwise woulde be as Brasse and Iron vnder vs is softened and thereby it falling vpon it in due season and manner it is made fruitefull also and thereby likewise we see fire quenched and heate much cooled and abated Wherefore in that Christ promiseth his spirite vnto those that thus come vnto him and make him theirs by beleeuing in him vnder the name of waters thus much to beginne withall vnlesse we might thinke that he coulde not tell howe to speake aptly which but to imagine were absurd euen hereby we are taught that the spirite of God in such must and will be as water and therefore of power to wash and make them cleane of the soule errours and sinnes wherewith before they were defiled and so also of power to soften their stonie and harde heartes that the seede of the worde may sinke deepe inough therein and to make them bring forth fruite alwaies in due season and finally likewise it will shew it selfe of force to quench in them the fire of concupiscence and to abate the heate of all other sinne Let not any man therefore flatter himselfe and thinke he hath done what heere Christ commaunded vnlesse he can approoue it by the beeing and dwelling of the spirite in him in that sorte and measure that it may worthilie beare the name of water in all these respectes For Christ was and is of infinite power and wisedome and therefore we may be sure he hath made heere no other promise but that which he both can and will performe Neyther lacke of abilitie to be as good as his worde nor rashnesse or vnaduisednesse in passing of it at any time was euer found in him wherefore let vs not be behind in performing the commaundement and nothing is more certaine than that he will not be behinde with vs in performing of his promise If therefore we finde our hearts and liues still delighted with our old filthie errours and sinnes stonie and slinty that the worde can take no roote in or that cannot tremble at the judgementes of God barren of all goodnesse and burning still with lust and on heate with and after other sinnes then whatsoeuer we can prate or talke of Christ or faith in him as yet we are meere strangers from them both Without figure or Metaphor that you may see the plaine euidence thereof marke I beseech you but amongst infinite other places these most plame testimonies of Scripture concerning this point The fruite of the stirit it in al goodnes righteousnes and truth Ephes 5. Ver. 9. They that are in Christ and so partakers of his death and resurrection they must be and are therby and by the power of his spirit deade to sinne aliue to righteousnes Rom. 6. Ver. 3. c. Collos 2. Ver. 11. 12. They that are Christes haue crucified the flesh with the affections lustes thereof Gal. 5. Ver. 24. And with such old thinges are passed away and all things are become newe and therefore they must be new creatures 2. Cor. 5. Ver. 17. For by him we are deliuered from the handes of our enemies to serue him in holines and righteousnes all the daies of our liues that before him and as in his sight without feare Luk. 1.74.75 And therefore we must not walke after the flesh but after the spirit Rom. 8.1 c. and so put on the new man which after God is created in righteousnes and true holines being renewed in the spirit of our minde and casting off the conuersation that was in times Past the olde man Ephe. 4. Vers 22. c. yea we may not dare call him Father vnles we passe the time of our dwelling here in feare in being holy as he is holy 1. Pet. 1. Vers 16.17 and if we say we haue fellowship with him and walke in darknes Saint Iohn will plainely tell vs we lie and doe not the truth Epist 1. Chap. 1. Ver. 6. Whereby it is most euident whatsoeuer we haue beene before when once we are come to Christ and haue pur on him the case must be so quite changed and altered with vs that then though Paule may say of vs you were once such and such yet now he may haue cause to say as he saide in the like case of the Corinthians but yee are washed but yee are sanctified but yee are iustified in the name of the Lord Iesus and by the spirit of our God For Dauid can say hauing an eie to Christ then far off purge me with Hisop and I shall be cleane wash me and I shall be whiter than snow Psal 51. Vers 7. How then may we doe that dishonour vnto Christ being come as either to think that we are washed in his bloode and so iustified and yet remaine still foule filthie or hauing seemed to be clensed and escaped from the filthines of the world through the knowledge of our Lord Sauiour Iesus Christ to suffer our selues to be tangled and ouercome therewith againe If we should thus doe we doe him the greatest dishonour discredit that we can For what cleanly landresse would not take it to be a shame vnto hir to be said or thought to haue washt her clothes they remaining still as foule filthy as euer they were And most certaine it is if hauing put our hand to the plow we looke back againe we are by Christs owne sentence alreadie pronounced vpon vs not meete for the kindom of heauen Luk. 9.62 and if we be backsliders and reuolters Saint Peter hath told vs what we may trust to namely that then our latter end shal be worse than our beginning yea that we are no better than dogs turned to our vomit or than sowes after they are washt returning to the wallowing in the mire 2. Epist Cap. 3.20 And most seareful is that which we read Heb. 6.4 c. 10.26 c. touching apostataes reuolters from the faith for there such are told that it is impossible that they should be renewed
fruite in hir age as the tree planted in the house of God whereunto such are compared Psal 92.13.14 vseth to doe For to the vnspeakable comfort of all such the giftes and graces of the holy spirit vndoubtedly accompanying their right comming vnto Christ and beleeuing in him are heere resembled vnto riuers of waters of life not onely for that they come from the true fountaine of life and will leade and guide the owner therof therunto but also for that in such in whom they are once founde they will neuer eyther wholly or finally faile or drie vp As therefore such may be sure that the foundation of God remaineth sure The Lorde knoweth who are his 2. Tim. 2.19 so they may be by these fruites of the Spirit without hypocrifie founde in them most certaine that according to Saint Peters counsell they haue ioyned vertue to their faith and so consequently haue made their own election so sure vnto themselues which alwaies before was sure with God as that they shall neuer fall For this is the indissoluble chaine of God whereof one linke can neuer at all be seuered or sundred from an other after that but once the first two be coupled whom he knewe before and predestinated to be like to the image of his Sonne and so elected in him before the foundations of the world those he first calleth then iustifieth then sanctifieth and lastly glorifieth Rom. 8.29.30 Ephe. 1.4 Whom therfore indeed we finde once by these riuers of waters of life sanctified we may be out of doubt that thē God hath elected called and iustified and that also them he wil glorifie For this sanctifying spirit beareth witnes with their spirits that they are the children of God and so imboldneth them to cal vpon him saying Abba Father Rom. 8.15.16 and it is the holy Spirite of promise that sealeth them and is the earnest of their inheritance and redemption in Christ Iesus Ephe. 1.13.14 Though therefore such to their own sence and feeling and perhaps also in the conceit of others may haue not onely these graces of the Spirite more eclipsed at one time than at another yea may thinke that they are quite dried vp and vanished yet forasmuch as whom God once loues as doubtlesse he doth all them whom once truely he doth thus qualifie he loues to the end Iohn 13.1 let all such be most firmelie resolued that this is but the better to humble them and to prouoke them when they finde these graces reuiued in them againe to worke out their owne saluation with the more trembling and feare because he that hath begunne this good work in them will neuer giue it ouer vntill he haue brought it to perfection and he it is that will worke in them both the will and the deede of his good pleasure Phil. 1.6 2.12.13 For such haue the infallible markes of Christes elect and chosen sheepe whereof he himselfe most plainelie teacheth that it is impossible that any shoulde eyther take them out of his handes or that any of them should finallie perish Matth. 24.24 and Iohn 10.28 The reason is that they are kept by the power of God through faith to saluation 1. Peter 1.5 Indeede meete it is and verie needefull that such that once haue attained to the graces giftes of the Spirit to be as riuers of waters of life in them that they should doe what they may possiblie to nourish and increase the same and they are to knowe that if they doe fayle in doing of their duetie in this behalfe that they are worthilie caused to see and feele to the greate griefe of their soules the decaye thereof yea that they haue done as much as lies in them vtterly to lease them and to prouoke GOD to be their enemie and therefore they are most earnestlie to repente their negligence and carelesnesse in this pointe But yet the force of this Metaphore these places and a number moe in the Scriptures that are as pregnant to this purpose most plainely showe that when thus it falles out with such that yet in the goodnesse of GOD towardes them this their sence feeling and the iudgement of others prooue no stronglier that these giftes of the Spirite are quite gone in them indeede than the eclipsing or hiding away of the sunne from our eies by foggie mistes or cloudes at noone daies the raking vp of the fire when there is store thereof in the ashes the not stirring of a liue and strong childe in the mothers wombe at all times a like or the not appearing of leaues and fruite vpon quicke trees in an orcharde in the deepe of winter proue that there is no Sunne in the firmament no fyre on the harth no childe in the wombe or that then there is no sappe in the roote of the trees As therefore when neyther the moone fogges nor cloudes are betwixt vs and the Sunne it will appeare and shine againe as when the ashes are remoued and the coles hid thereunder are blowne againe therof may growe as greate a fire as euer before as when the childe stirreth againe though it haue life without motion a greate while before the mother conceiueth as certaine hope that she is with childe as euer before and as when the spring time commeth there will be both leaues and fruite vpon the trees in the orchard that seemed deade before in the winter so is it in this case when GOD shall remooue the lettes and causes as most certainelie he will aswell in this as in these other we see naturallie and commonlie they are then the brightnesse heat motion and liuelinesse of his Spirite shall and will in his appeare againe But then the better and the more easilie that they may finde this to be thus lastly I woulde haue all such to remember that it is not inough that to their owne sence and in their owne conceites they haue these giftes of the Spirit as riuers of waters of life but that if they be such indeede as heere are promised and therfore are performed to all that come vnto Christ and beleeue in him that they must flowe out of their bellies Where by their bellies we are to vnderstand as Augustine hath well noted in his 32. tract vpon Iohn the bellie of the inner man which as he there telles vs is the cōscience of the heart And as there also he saith this flowing of riuers of water out of the bellie of the inner man Beneuolentia eius est qua vult consulere proximo si enim putet quia quod bibit soli ipsi debet sufficere non fluit aqua viua de ventre eius si autem proximo festinet consulere ideo non siccat quia manat that is Is his bountifulnesse wherewith he will prouide for the good of his neighbour for if he thinke that that which hee hath drunke must but serue himselfe the water of life flowes not out of his bellie but if he make hast to doe good to his neighbour it drieth
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
though according to the diuersitie of places that they hold in that bodie one and the selfe ame Spirit is diuersly bestowed vpon them as we are taught 1. Cor. 12. Ver. 4. c. So that the Spirit and the giftes and graces of God are here so promised to them all and shal be and are performed as that aptly they may be called riuers of water of life flowring out of their bellies But yet then some may maruaile comparing the spirit and giftes thereof seene in many of the faithfull since Christ was glorified with the Spirit and giftes thereof founde in sundry as in the Patriarches and Prophets and other famous holy men in the olde Testament and finding them in show to be but equall or rather inferiour to some of theirs why Iohn shoulde eyther simply or by waie of comparison thus signifie vnto vs that the Spirite had not beene giuen in such measure before as nowe Christ beeing glorified it should Whereunto though I might answere that Iohn might well say so in that then the partition wall betwixt Iew and Gentile shoulde be pulled downe and so the borders compasse of the Church should wonderfully be enlarged in comparison they were before yet more fullie to aunswere this obiection though in respect of those times wherein the Patriarches and Prophets and holie men of GOD liued in the time of the olde Testament their faith and other fruites of the Spirite that appeared and were founde in them were verie commendable yet in many respectes Iohn might preferre the Spirite and the giftes thereof giuen to beleeuers in the newe Testament so before them in the olde that in comparison thereof the Spirite might be saide not to haue beene before For first though then the mysteries of religion were sufficientlie reuealed for those times yet were they not opened so clearely and lightsomely then as now since the comming of Christ and the Spirit that he beeing ascended he promiseth to his leadeth them to all trueth and teacheth them all thinges Iohn 14.26 In so much that the beleeuing Christian nowe can speake by direction therof more plainly of the Trinitie of Christes person and office and of many other mysteries of Christian religion than any of them had done or could In respect and regard whereof Christ saith of Iohn Baptist verily verily amongst them that are begotten of a woman arose there not a greater and yet notwithstāding he that is least in the kingdome of God is greater than he For he preached Christ and pointed him present and none of them sawe him or spake of him but a farre off and yet after Christ had gone thorow with that which he came for and was ascended by his Spirite he so enlighteneth the heartes of the meanest sounde members of his Church that they can say more of him than Iohn coulde And in this respect Christ saide that manie Kings and Prophets had desired to see and heare those thinges which his Apostles and followers sawe and yet did not Luke 10.24 Then who also knoweth not that the ministrie and reuelation of the will of God was then verie darke it lay so much in types and figures in compasson that it is now Christ being come and ascended at whom those did but aime and poynte at a farre off and that therefore in that respect Paule might truely and iustly say that the night was past and the day come Rom. 13.12 and also magnifie the ministerie of the newe Testament as farre more glorious than that of the olde as most notablie he doth 2. Cor. 3.6 c For then they had but the light of the moone and the starres to direct them whereas we nowe haue the brightnesse of the shining sonne and theirs in comparison was but of the letter and of death and ours is of the spirite of life as Paule sheweth there And therefore how can it be otherwise but that the effectes and fruits of the Spirite beeing conformable in some good measure to the ministry wherby it worketh but that now since his comming and glorification they shoulde be in his as riuers of water of life flowing out of their bellies whereas before they were in comparison but like vnto the little and soft running water from out of the fountaine of Siloah at the foote of the mount Syon And somewhat it maketh the better to make vs vnderstande both what Christ saide and did as Iohn heere hath set it down that Tremelius noteth vpō this place For he telleth vs that the Iewes in their Talmud in the tract of the feast of Tabernacles Chapter Chal. shewe that the last day of that feast was the greatest because as they say their ancient Doctors taught them that whereas the other daies thereof they shoulde in ioy onely once circuit the Altar carrying boughes and palmes in their handes and crying Hosannah that is saue I pray this last day by tradition as they tooke it from Haggai and Zachariah they were so to doe seauen times crying both Hosannah and Hatzlicannah that is saue vs I pray thee and make vs to prosper oftentimes with a lowde voyce and further he reporteth that there it is set downe as the fashion of that people receiued by the tradition as they tooke it from the same Prophets that that day they vsed with greate ioy to drawe water out of the fountaine of Syloach and to carry it to the Priestes that they might powre it vpon the Altar with the drinke offering of wine hauing in the meane time that songe cheerefully alowde which we read Esay 12.3 You shall drawe waters with ioy out of the fountaine of saluation which whiles they did they thought they serued God highly and prouoked him to bestow the Spirit of prophesie vpon them as superstitiously they dreamed that he did vpon Ionas whiles he was so occupied Whereupon as he thinketh it might well be that Iesus tooke occasion as that day standing whereas otherwise when he taught he vsed to sit and to speake but in an ordinarie voyce to cry vnto them that so the better for all that noyse and stirre he might be heard of them If any man thirst let him come vnto me and drinke he that beleeueth in me as saith the scripture out of his belly shall flowe riuers of water of life so to draw them from that superstitious fashion indeede to drawe water of life out of him the fountaine of liuing waters as he is termed Iere. 2.3 All these things therefore now thus laide and considered togither I hope you vnderstand both Christ and Iohn in these wordes of my text and perceiue what other occasion soeuer he had he had heerein a purpose to promise them that directly come vnto him by drinking of him to satisfie their thirstie soules and that leauing running to all other rotten cesternes that could holde no water they should finde him no drie fountaine but a fountaine to fill them so that they shoulde runne ouer againe therwith to the watering of others and