The Highway to Heaven, Text (5 of 5)

The Highway to Heaven · Text (5 of 5)

p. 303Touching which faith, Concluſion of the commandement.which thus I hauehave made as it were the hand & mouth of our ſoule to take Chriſt offered vntounto vsus in the word & Sacraments withall, at the hand of God hsi ſpirit; let it be remembred once againe, that Chriſt here in my text, calling for it, to drinke him by, ſaith not ſimply, he that beleeueth in mee, but with this adition, as ſaith the Scripture. Wherby let vsus, to conclude this point withall, learne that in this caſe, it is not inough to beleeue as we liſt, nor as this man or that, this company or that teach vsus alwayes: Yea that we neuer p. 304beleeue aright to this purpoſe vntill we beleeue in Chriſt as the canonicall Scriptures teach vsus. All which (as I hauehave before ſufficiently ſhewed) lay him ſtill before vsus to be beleeued in as our ſole and onelyonly meritorious cauſe of our ſaluation; with whom we may neither ioyne any other perſon or thing. And ſo ſtedfaſt alſo our confidence of ſaluation theſe teach vsus ought to be in him, that thereby we may ſay, We hauehave peace with God through him, and ſuch acceſſe to Gods grace, as that we ſtand therin and reioyce vnderunder hope which ſhall neuer be confounded. Rom. 5. verſ. 1.2.3. &c. In ſo much that hauing reckoned vp all thinges that are moſt likely to doe it, yet with Paule all that hauehave this faith may boldly and triumphantly ſay, That nothing ſhall ſeperate them from the louelove of God which is in Chriſt Ieſus. In any caſe therefore by the meanes that he hath appointed for that purpoſe (which I hauehave now alſo laide before you) let vsus ſtriue to attaine to this faith and to nouriſh it when we hauehave once got it. For this is it that ioyneth Chriſt and vsus togither, and ſo fully poſſeſſeth vsus of him and all the treaſured graces and mercies of God prouided for mens ſaluation in him, that therefore it bringeth vntounto vsus the peace p. 305that paſſeth all vnderſtanding, Phil. 4.7. and the ioy that none can euer take from vsus. Iohn. 16.22. We hauehave the word of God and that written, outwardly ſealed in the Sacramentes, and thereby, by his ſpirit alſo inwardly offering to ſeale & ſealing the ſame vntounto our heartes & conſciences, that God the Father in and by his ſonne Chriſt Ieſus, by the mightie working of the holie Ghoſt both can and will ſaue vsus. Whatſoeuer therefore papiſtes prate to the contrarie, let vsus moſt firmly and conſtantlie thus beleeue, and not once dare call the trueth of God, thus many waies confirmed vntounto vsus, once into queſtion. But then let vsus neuer for get that golden ſaying of Cyprian, De duplicimartirio. Non credit in Deum, qui non in eo ſolo collocat totius ſuae ſalut is fiducia: that is, He beleeues not in God at all, that placeth not the whole confidence of his ſaluation in him alone. And the rather for that thus to doe our Creedes, our Baptiſme and all the ſcriptures teach vsus. Let vsus not therefore by the example or doctrine of Papiſtes, be drawne from hence to put our confidence, as they doe, both in a number of perſons and things that are not God. For that were vndoubtedly (howſoeuer they would perſwade men to the contrary) no p. 306better than to become plaine reuolters and apoſtares from the ancient found Catholicke faith, which all theſe moſt plainely teach and binde vsus vntounto, and in deede to fet vp vntounto our ſelues a new Chriſt of our owne deuiſing, with whom none of theſe euer acquainted vsus. Wherefore as in theſe reſpectes I would wiſh that we tooke heed of the ſeauen of the popiſh faith, as of the verie baine & poyſon of our ſoules; ſo alſo beware we of their kinde of faith in the vſe of the Sacrament of the body & bloode of Chriſt. For as you may perceiue by that which I hauehave ſaid already of that matter, the faith that they moſt call for in that buſines is, a beleeuing that Chriſtes very body & blood are really there vnderunder the formes of bread & wine, & ſo be taken in & by the bodily mouth of eueryevery receiuer, quite contrarie both to the true ſence of the Scripturs in that behalf, & to the nature of Chriſt. Theſe things thus finiſhed and concluded, it remaineth now that we proceede in our text: wherein we hauehave yet to conſider of the promiſe therin made by Chriſt to all thoſe and to none but to thoſe that by right knowing him, and beleeuing in him, come vntounto him, and drinke of him.

p. 307This promiſe he vtters and expreſſes in theſe wordes as you hauehave hearde, The promiſe.out of his bellie ſhall flowe riuers of water of life, whereunto if we referre theſe wordes, as ſaith the Scripture, (as many interpreters both olde and newe doe,) then they teach vsus to vnderſtand this promiſe, as the Scripture teacheth vsus ellewhere, and not otherwiſe. And ſeeing Chriſt hath vttered the promiſe in ſuch a metaphoricall phraſe as hee hath, it may verie well be that of very purpoſe he placed thoſe wordes as he did, not onelyonly to teach vsus as we hauehave heard alreadie, that we come vntounto him and drinke of him, by ſound knowledge and right faith as the Scriptures ſhew vsus; but alſo plainelie to inſtruct vsus, that in ſo doing we muſt looke to hauehave the wordes of this promiſe fulfilled vntounto vsus, not in any groſſe or literall ſence, but onelie in ſuch ſpirituall manner and ſorte, as the Scriptures themſelues in other places declare. Heereby then to beginne withall, Chriſt hath giuen vsus this moſte notable and profitable rule, that it is a moſte ſounde way, rightile to expounde Scriptures, and ſo rightlie to vnderſtande them, to p. 308conferre Scripture with Scripture, and to admit no ſence of figuratiue and darke phraſes and ſpeaches in the ſame, but that which may & doth ſtand with other more plaine places, which in Gods wiſedom and prouidence euen of purpoſe elſewhere are ſet downe therein, that they may be as a key to let vsus into the right ſence of the harde: than which rule (howſoeuer nowe a daies our aduerſaries would perſwade they hauehave founde a better, namely to make the current practiſe of their Church; which when they hauehave braued of Doctors and Councelles neuer ſo much, is indeede onelyonly the verie pleaſure & mutable fanſie of their Popes) the ancient Fathers hauehave eſteemed and followed this as the beſt and ſaifeſt. As it is euident in Auguſtine, De doctrina Chriſtiana, Lib. 3.2.6. where he defineth that to be alwaies the ſence of the harde place, which is taught in plainer; and that no ſence is to be receiued to be the ſence of any, which cannot be proued ſo to be out of other places. Of the ſame minde Hierome ſhowes himſelfe to hauehave beene in his 19. Homilie vponupon Eſay, noting that therefore it is the faſhion of the ſcriptures after hard things to ioyne other that p. 309be 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 vponupon 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 vsus, is more earneſt to vrge all ſortes of men to read the ſcriptures, than Chryſoſtome, as any man may ſee in his 9. Homilie vponupon the Colloſſians, & in his third vponupon Matthew. Let vsus 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 onelyonly of the olde Teſtament were written, it ſhalbe 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 vntounto Chriſt, and drinketh of him aright) is deſcribed in the firſt Pſalme to be like a tree planted by the riuers p. 310of 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 vponupon this, where after that it is ſaid that the redeemer ſhall come vntounto Sion, it is ſaide, that this couenant ſhalbe 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. vntounto 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 p. 311out his ſpirite vponupon 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 vsus 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 vsus in what ſence the ſcripture woulde hauehave vsus to vnderſtand, that riuers of waters of life ſhall flowe out of the bellies of ſuch as will come vntounto him, drinke of him and beleeue in him, as we hauehave 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 vntounto 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 vntounto waters for it is very vſuall in the ſcriptures. For not onelyonly, Pſal. 1.3. & Eſay. 55.1. &c. as I hauehave noted before, by riuers of water & waters we cā vnderſtād nothing ſo fitly as the moſt plentifull & rich graces of God in Chriſt: p. 312but 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 vponupon the thirſtie, and floudes vponupon the drie ground, to make it plaine that he vnderſtoode nothing elſe thereby, immmediatly he addeth, I will powre out my ſpirite vponupon thy ſeede and my bleſſing vponupon 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 p. 313life, 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 vponupon 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 vntounto 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 hauehave ſo much delighted therein, as thus by the often vſing it he ſheweth he hath done. Howbeit before we proceede any further to confider p. 314of 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 vsus we are to vnderſtande Chriſtes promiſes; we muſt take heede that we vnderſtand not that, as ſpoken of the eſſence or being of the holy Ghoſt, leaſt we fall into the heriſie of the Nacedonians, who denied the Godheade of the holy Ghoſt: for ſo he hath beene from euerlaſting, according to our catholike faith, God coetarnall and coequall with the Father and the Sonne. And therefore the Pſalmiſt, ſpeakeing ſo therof, ſaith, by the word of God were the heanens made, and by the ſpirit of his mouth p. 315all the powers thereof. Pſal. 33. Verſ. 6. And therefore our Creede & Baptiſme binde vsus 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 vponupon 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 vntounto 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 hauehave done ſo as they did, ſo to do; p. 316being, 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 vponupon 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 vsus 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 vponupon Iohn and Chryſoſtome in his 50. Homile vponupon 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 p. 317thereof, 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, vponupon 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 vponupon them ſelues and vponupon 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 p. 318be vnderſtoode, it is expedient for you that I goe away: for if I goe not away, the Comforter will not come vntounto you; but if I depart I will ſend him vntounto 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 vponupon 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 vponupon 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 p. 319might be made manifeſt vntounto 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 vponupon 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, eueryevery 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, p. 320vponupon 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 vntounto them, as vntounto 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 vntounto him to drinke and to beleeue in him, as ſaith the Scripture, and therefore lookes for all this at the handes of eueryevery 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 vponupon 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 ſhalbe 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 p. 321the 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 vntounto vsus 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 hauehave beene before. For firſt, though then the myſteries of religion were ſufficientlie reuealed for p. 322thoſe 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, p. 323and 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 hauehave 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 vntounto the little p. 324and 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 vsus vnderſtande both what Chriſt ſaide and did, as Iohn heere hath ſet it down, that Tremelius noteth vpō this place. For he telleth vsus 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 onelyonly 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 vsus I pray thee, and make vsus 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 vponupon p. 325the 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 vponupon them, as ſuperſtitiouſly they dreamed that he did vponupon 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 vntounto them, that ſo the better, for all that noyſe and ſtirre, he might be heard of them, If any man thirſt, let him come vntounto 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 p. 326promiſe them that directly come vntounto 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 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 hauehave ſaid alreadie) betwixt the metaphore and the thinges metaphorized; The right vſe and application of the promiſe.let vsus 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 vntounto 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 p. 327quench 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 vnderunder vsus, is ſoftened and thereby, it falling vponupon 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 vntounto thoſe that thus come vntounto him, and make him theirs by beleeuing in him, vnderunder 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 p. 328of 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 vsus not be behind in performing the commaundement, and nothing is more certaine than that he will not be behinde with vsus 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 p. 329as 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 hauehave 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 p. 330Paſt & 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 hauehave fellowſhip with him and walke in darknes, Saint Iohn will plainely tell vsus we lie, and doe not the truth, Epiſt. 1. Chap. 1. Ver. 6. Whereby it is moſt euident, whatſoeuer we hauehave beene before, when once we are come to Chriſt and hauehave pur on him, the caſe muſt be ſo quite changed and altered with vsus, that then though Paule may ſay of vsus, you were once ſuch and ſuch, yet now he may hauehave 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 vntounto 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, p. 331to 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 vntounto hir, to be ſaid or thought to hauehave 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 vponupon vsus, not meete for the kindom of heauen, Luk. 9.62. and if we be backſliders and reuolters, Saint Peter hath told vsus 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 againe by repentance, that there is no more ſacrifice to be offred for their ſins, that there is nothing left for them but a fearefull expectation of irreuocable iudgment and condemnation. Now doubtles the verie waye p. 332and means to come to this dreadfull eſtate is, for them that hauehave ſeemed to ſtand by profeſſing once the ſounde faith, to be careleſſe in maintaining and preſeruing conſcience in their liues and conuerſation; and therefore to teach vsus aſmuch Paul. calles vponupon his Timothie, to maintaine and nouriſh togither, faith and a good conſcience, for that whiles ſome (as namely Hymineus and Alexander) hauehave made no carefull reckoning of the one, they hauehave made ſhipwracke of the other. 1. Tim. 1.19. & 20. Let him therefore that ſeemeth to ſtande, take heede he fall not. 1. Cor. 10.12. and in anie caſe alſo let him that would ſeeme to be in deede in Chriſt Ieſus, be a new creature. 2. Cor. 5.17. for ſuch hauehave crucified the fleſh with the affections and luſtes thereof. Gal. 5.24. they walke not after the fleſh, but after the Spirit, (as ye hauehave heard) Rom. 1. and they are a people zealous of good workes. Tit. 2.14. Wherefore let vsus neuer once thinke that our ſinnes are in Chriſt Ieſus couered, vnleſſe we finde our ſelues cured thereof; or that for his ſake they are pardoned, vnleſſe we in truth perceiue our bodies and ſoules purged at the leaſt thereof, that ſinne raigne p. 333not in our mortall bodies Rom. 6.12. For they that ſo are of God, Iohn ſaith flatly, they cannot ſinne (meaning, ſo as that ſinne raigne in them) for that they are borne of God, and his ſeede remaineth in them. 3.9. Howſoeuer therefore Hypocrites, and ſuch as hauehave but a temporarie faith, may and often doe fall headlong into obeying ſinne with their full and whole conſent as their lawfull king, in whoſe obedience willingly they take delight, and ſo ſuch worthily quite leaſe thoſe giftes and good graces, which they ſeamed to hauehave before and conſequently by their ſo falling away, as the ſame Iohn teacheth in the former Chapter Cap. 2. Ver. 10. make it euident, that they were neuer of the number indeede, that by a liuelie faith were in Chriſt Ieſus; for then as he ſaith, they would ſtill hauehave continued with ſuch: yet ſo it is neither finally, nor at any time after, with thoſe that once hauehave vnfainedly and rightly indeede put on Chriſt. For as Paul teacheth moſt euidently and forciblie Rom. 6. throughout, and Col. 1.2. ſuch hauehave ſo put him on and are in him, that as he once for all died and was buried to put away their ſinne, and roſe againe, aſcended p. 334into heauen, and ſitteth there at the right hand of the father, to confer & beſtowe vponupon them a perfect righteouſnes & iuſtification; ſo by the power and efficacie of Chriſt dwelling in them, they are deade to ſinne, and aliue to righteouſnes: and therefore, howſoeuer, will they nill they, they may, by ſome reliques of ſinne remaining in them to humble them and to wraſtle againſt, be inforced with the ſame Apoſtle in the next chapter, cōplaining of the tyranny of ſinne, to cry out, I do not that good I would, but that which I hate that doe I, yet all ſuch with a good conſcience, may comfort themſelues againe with him, and ſay, if I doe that I would not doe, and hate, it is not I that doe it, but ſinne that dwelleth in mee, Cap. 6.15. & 20. And in the end they may be ſure, that the ſpirit that dwelleth in them, will ſo ſtrenthen them againſt the fleſh, that they ſhall get in the end of the battle, the victorie, and that in the meane time, the fleſh ſhall neuer be able vtterly to preuaile: as they may reade, Gal. 5.17. &. 24. For that Spirit being once com into thefield, though old Adā muſter all his beaten & woū ded ſouldiers neuer ſo oft; yet that man in whoſe hart the field is once pitched & fought, may aſſure him ſelfe, that it is as abſurd for him to think that either in the end or at any p. 335time, the fleſh ſhall preuaile to driue that ſpirit out of the field; as it is to thinke that a baſe creature can ouercome God the Creator. And to aſſure all ſuch hereof, Chriſt hath promiſed when he ſends once this Spirit of his vntounto them, that it ſhal be their cōmforter, & that it ſhal abide with thē for euer. Iohn 14.16. & that he would beg of his father, that he ſhoulde ſo doe. And therfore they may be ſure, that he hath done it, & hath alſo obtained his ſute; for he is truth it ſelfe. Iohn 14.6. & therfore true in his promiſe, & beſids he tels vsus, that he knew his father alwaies heard him. Iohn 11.42. Let not that wrong therfor be offerred either to Chriſt, or to his Spirit, that any ſhould but once think that either of theſe can be driuen out of poſſeſſion, after once they hauehave taken it in theirs, either by Sathan, the world, or the fleſh: they may be buſy to grieue & trouble them, but neuer ſhal they preuaile: for they are alwayes the ſtrōgerin finitely, and their louelove & care to keep & preſerue theirs is like them ſelues, that is eternal & moſt conſtant: & indeed, in that Chriſt here in our text promiſeth his ſpirite not only in & vnderunder the name of water, but of riuers of waters, & that of life, flowing out of their bellies, that ſhould doe, as before he cōmanded; al this being to be vnderſtood of the giftes & graces of the ſpirit, which he would beſtow vponupon all ſuch p. 336(as we hauehave heard;) as thereby we are taught that he will giuegive them to ſuch, not in a ſcant, but in a very plentious manner and meaſure, for that he is a liberall giuer, Iames 1.5, ſo by calling them Riuers of the water of life, he teacheth vsus and aſſureth vsus that they will neuer altogither die, or be dried vp: for his giftes giuen to ſuch, are without repentance Rom. 1.29. They ſhew alſo by the other addition, of flowing out of their bollies, that they will not be ſmothered and kept in within the bellies of the beleeuers owne ſelfe, whatſoeuer the ſtate of the time be wherein hee liues. For they muſt flow out of their bellies; and therefore ſuch muſt let their light ſhine be fore men, to the glorie of God, and good example and profit of others, as Chriſt hath taught them Math. 5.16. Wherefore let the firſt of theſe leſſons occaſion eueryevery one that is deſirous to hauehave any comfortable aſſurance that this promiſe is made to him & appertaineth vntounto him, to ſtriue by al lawfull and good meanes, to hauehave the ſanctifying giftes of the ſpirit, in ſuch plentifull and abundant meaſure in him, that he may feele, and others finde by experience, that they may worthily be compared to p. 337riuers of water. And by the ſecond let eueryevery ſuch one alſo learne for the better certifying of his owne heart, that he is ſuch an one indeed, that he muſt perſeuere vntounto the end, Math. 10.22. euermore bringing forth more 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 vntounto Chriſt, and beleeuing in him, are heere reſembled vntounto riuers of waters of life, not onelyonly 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 hauehave ioyned vertue to their faith, and ſo conſequently hauehave made their own election ſo ſure vntounto themſelues (which p. 338alwaies 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 vponupon 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 hauehave not onelyonly theſe graces of the Spirite more eclipſed at one time than at another, yea may thinke that they p. 339are 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 giuegive it ouer vntill he hauehave 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 hauehave 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 hauehave attained to the graces & giftes of the Spirit, to be as riuers p. 340of 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 hauehave 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 p. 341in the mothers wombe at all times a like, or the not appearing of leaues and fruite vponupon 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 vsus 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 hauehave 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 vponupon 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, p. 342motion 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 hauehave all ſuch to remember that it is not inough that to their owne ſence, and in their owne conceites they hauehave 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 vntounto 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 vponupon Iohn, the bellie of the inner man, which, as he there telles vsus, 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 p. 343if 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 not vp, and that becauſe it floweth. For as Chriſt hath taught vsus by the parable of the Talents, Matth. 25.4. &c. in no caſe we may conceale or hide the Talentes that he beſtowes vponupon vsus, but vſe them we muſt to his beſt aduantage; for otherwiſe they ſhall bee quite taken from vsus: whereas if we laye them forth, and vſe them to the gaine of him that beſtowed them, they ſhall not onelie be increaſed, but in the ende we ſhall hauehave a moſte comfortable rewarde. Pſeudonicodemits then, whatſoeuer the time and place bee where and when we liue, wee may at no hande bee: that is, for feare of the Iewes or Phariſies, we may not be ſuch as dare with Nichodemus come ſtealinge to Chriſt by night onelie, Iohn. 3.1. For Chriſt moſte plainelie hath tolde vsus, Mark. 8.38. That whoſoeuer he bee that will be aſhamed of him and of his p. 344wordes amongeſt an adulterous and ſinnefull generation, he will be aſhamed of him in the glorie of his Father. As therfore we beleeue with the heart to righteouſneſſe, ſo Saint Paule teacheth vsus, that we muſt confeſſe with our mouthes to ſaluation, Rom. 10.10. For where true and liuelie faith is indeede, there it wil make her owner to be at the ſame pointe that the Pſalmiſt was, whatſoeuer come of it, when he ſaide, I beleeued, and therefore hauehave I ſpoken, Pſal. 116.10. And likewiſe where true faith is, as it worketh immediatelie with GOD in heauen, for the iuſtification of her owner, through Chriſt Ieſus, ſo ſtreight alſo, and ſo thenceforth it ſetteth the heart of her owner ſo on fire with louelove both towardes God, that in his Chriſt hath ſo tenderly loued him, and towardes man for his ſake, that thence he is moſt carefull that ſuch workes and wordes may flowe as both ſhall and may giuegive a liuelie teſtimonie thereof both to God & man. For all ſuch hauehave with Saint Paule learned, that by Chriſt they are redeemed from all iniquitie, and purged to be a peculier people vntounto himſelfe, zealous of good p. 345workes. Tit. 2.14. Thus if theſe riuers of waters of life flow out of our bellies, then, and not elſe, we may be ſure we are come vntounto Chriſt, and hauehave drunke of him to eternall life. Whiles then we teach thus (as no otherwiſe wee doe,) doe we ſet open any gappe of libertie or licentiouſnes to our hearers, or are we in our doctrine any way enimies to good works, as our aduerſaries ſlander vsus? Nay doe we not as earneſtly and vehemently, as they can for their liues, vrge men to doe them? Indeede we dare not teach them, when they hauehave done neuer ſo manie of them, in any caſe to make any peece of a ſauiour, eyther of any thing they doe or ſuffer: becauſe, as you hauehave heard, we learned out of the Scriptures, that that office ſo intirely and wholly is to be referred to Chriſt, that it may not be imparted or communicated, without antichriſtian robbing of him of that ſpeciall honour that belongs vntounto him, to anie thing or perſon elſe. But yet notwithſtanding, as now you heare, we moſt plainely teach, that none can hauehave any certaintie in himſelfe (without which our faith is but a fruiteles wauering conceite p. 346that as yet he is in Chriſt and ſhall be ſaued vndoubtedlie for his ſake, vntill the power of him dwelling in him, truelie appeare by theſe fruites of the ſpirite, that are heere for their puritie, multiplicitie, vtilitie, and continuance called riuers of water of life flowing out of the bellies of ſuch. And therefore though we dare not with our aduerſaries teach men, nor encourage men to doe good workes, either in part or in whole to earne, deſerue, or merit heauen by, (which vnleſſe we would ſay with them, we ſay nothing to this purpoſe) yet moſt cleare and euident it is, that to that end we vſe and vrge all the arguments that the Scriptures hauehave taught vsus. For we beſeech them by the mercies of God with Paule. Rom. 12.1. to giuegive vp their bodies a liuing ſacrifice, holy and acceptable vntounto God, in ſeruing him according to his word, and not according to the faſhions of the world. For that by theſe tender mercies of God towardes vsus in Chriſt Ieſus, we that beleeue aright in him, are deliuered out of the hands of all our enemies, that we ſhould ſerue him without feare, all the daies of our life, in holineſſe and righteouſneſſe before him. Luke. 1.74.75. For in p. 347that this grace of God, that bringeth ſaluation vntounto all men, hath appeared, it teacheth vsus that we ſhould denie vngodlines & worldly luſts, & that we ſhould liue ſoberly, & righteouſly & godly in this preſent world. Tit. 2.11.12. Yea hauing rightlie laid hold of this grace, we ſay againe with the ſame Paule, That we are Gods workemanſhip created in Chriſt Ieſus vntounto good workes, which he hath ordained that we ſhoulde walke in Epheſ. 2.10. Againe with Chriſt to this ende we ſay vntounto all, Let your light ſo ſhine before men, that they may ſee your good workes and glorifie your Father which is in heauen. Matth. 5.16. and louelove one another, as he hath loued vsus: for by this ſhall all men knowe, that yee are his Diſciples, Iohn. 13.34.36. And with Peter, we exhorte all men to ioyne vertue to their faith, to their vertue knowledge, to their knowledge temperance, to their temperance, patience, to their patience godlineſſe, and to that botherlie kindeneſſe and louelove, ſo to make their election ſure, 2. Peter. 1.5. & 6. With Iames alſo we crie and call vponupon euerie one that maketh confeſſion of faith, to ſhewe his faith by his workes, which if hee doe not, p. 348we as plainely tell him with the ſame Iames, that his faith is deade in himſelfe. Iam. 2.17. &c. For the faith that auaileth in Chriſt Ieſus, as Paul hath taught vsus, worketh by louelove, not that louelove is in the forme of faith (for how can one diſtinct vertue be the forme of an other) but that it is the inſeperable companion of a liuely and ſound faith. Neither are we negligent in often laying before our people Gods law and the true meaning thereof, both to teach them what good workes are, and to incite them to doe the ſame. Wherein we dare be bould to ſay we goe beyond our aduerſaries, in leading men aright to good workes. For we vrge and ſhewe the lawe of GOD to be ſo perfect and abſolute a rule of good workes, that it reacheth to the condemning of the firſt motions ariſing in our mindes to ſinne, though they be not at all yeelded vntounto and liked of, for that it calleth for the whole heart to be occupied onelyonly in the things that pleaſe GOD, and that all ſinne is condemned therein, and all vertue commended: whereas our aduerſaries the papiſtes, holde the lawe to be ſo imperfect, that p. 349it condemneth not theſe firſt motions to ſinne, and that there are a number of good workes, and as meritorious, that hauehave for their grounde but the traditions and commandements of men, as manie that are expreſly commaunded by the law of GOD: forgetting belike that the law is ſo ſpirituall, that it made Paule to crie out of himſelfe, O wretched man that I am, who shall deliuer mee from this bodie of ſinne and death? Rom. 7.24. and that Chriſt moſt flatly hath ſaid, that they worship him in vaine that teach for doctrines mens preceptes. Math. 15.9. We vſe often to terrifie our hearers from ill workes, and from omitting of good, by making it manifeſt vntounto them, by the iudgements of GOD therefore threatned and executed, that ſo to doe, is ſo daingerous, as that thereby they deſerue all Gods heauie iudgments to be executed vponupon them both in this life, and in the life to come: and that vndoubtedlye they ſhall, if they repent not. Wherein alſo we goe further than theſe our aduerſaries: for they teach that a number of ſinnes, euen for the littlenes thereof, are not deadly, or ſuch as deſerue damnation, p. 350which may eaſily be ſatisfied for and put away. Laſtly we forget not to teach them what promiſes of reward God hath made to ſuch as will carefully walke before him in holineſſe and righteouſneſſe, both concerning this life, and that which to come; aſſuring them with Paule, That godlineſſe is profitable vntounto all thinges, and hath the promiſe hoth of this life preſent, and of that which is to come. 1. Tim. 4.8. wherein we goe ſo farre that alſo with Chriſt we confidently tell them, that they ſhall not leaſe their rewarde in heauen, no not of a cup of colde water beſtowed aright in his name vponupon any of his. Mat. 10.42. For though all that we doe or can doe, be infinitelie leſſe than we owe to God and are bound to doe, (for in many things we ſinne all, Iam. 3.2.) yet all that approue themſelues to be in Chriſt by walking not after the fleſh but after the ſpirite in bringing forth the right fruites thereof, as Paule teacheth Rom. 8.12.13. &c. vndoubtedly for Gods promiſes ſake in Chriſt Ieſus, ſhall both heere and in heauen finde themſelues and their workes ſo liberally rewarded, that they ſhal hauehave no cauſe to complaine, but rather to wonder at Gods moſt bountifull p. 351crowning of his owne bleſſinges and graces with further both heere and there. Thus then you ſee that though, when the queſtion is in hande why men ſhall be ſaued, we dare ſende them to no other meritorious cauſe thereof but onelie to Chriſt, and the thinges done by himſelfe for vsus, becauſe we know that his name is the one lie name whereby commeth ſaluation, Act. 4.12; yet when it is demaunded who they are, which for Chriſtes ſake ſhall indeede be ſaued and ſo reſt in Gods tabernacle, and for euer dwell vponupon his holy hill, we are boulde to teach that none but they that, according to the time and occaſion they hauehave after they be in him, proue themſelues to be ſuch by the riuers of water of life flowing out of their bellies, as you hauehave heard, and therefore are ſuch as are deſcribed to that ende, Pſalm. 15.2. &c. And beeing ſuch, we counte it no preſumption, but moſt commendable faith in them to be fully perſwaded (becauſe they hauehave not onelie Gods worde and promiſe generally offered vntounto them, and particularly ſealed in the adminiſtration of the worde and Sacramentes outwardlie; p. 352but alſo moſt effectually inwardly teſtified vntounto their ſpirites by Gods owne Spirit by theſe newe fruites thereof, to appertaine particularly vntounto them, to ground this their perſwation vponupon) that for Chriſtes ſake vndoubtedly they ſhal be ſaued. Theſe arguments therefore, we doubt not, will bee ſufficient to moue and to perſwade all that vnfainedly be the Lordes, euen of louelove and thankefulnes towardes him for his vnſpeakable louelove and mercies towardes them, to ſtriue both day and night, by all poſſible meanes, ſo to ſtirre vp the graces of the ſpirit in them, that indeede worthylie they may bee counted as Riuers of waters of life flowing out of their bellies.

Thus then at laſt (welbeloued in the Lorde) we hauehave hearde firſt, the circumſtances of a notable ſermon made by Chriſt our Sauiour himſelfe, as where, when, vponupon what occaſion, and in what manner he made it; namelie at Hieruſalem, in the temple, in and vponupon the laſt and moſt ſolemne day of the feaſt of Tabernacles, to draw them that were there, from their owne vaine p. 353ſuperſtitions that led them from him to himſelfe, vttered by him ſtanding, and that with a crying voice. Secondly you hauehave heard that he ſpoke therein to all that be thirſtie, and to none elſe, that is to all that are truely broken and contrite hearted vnderunder the burthen of their ſinnes, and ſo earneſtly long for redemption and deliuerance from the ſame. Thirdly you hauehave heard that he commaunded ſuch, what, to eaſe them of this their ſpirituall thirſt, they ſhoulde doe; and that that was, and is, firſt to come vntounto him, that is to know and acknowledge him what he is in perſon and office, and then to drinke of him, that is, rightlie to beleeue in him, and ſo thereby to make him, with all the mercies of God prouided for mans ſaluation in him, their owne: which they hauing done, laſtly you hauehave heard that he promiſeth all ſuch that his Spirit in them all ſhould be as riuers of water of life flowing out of their bellies, which was not, nor had not beene as yet then; becauſe when Chriſt made this ſermon, hee was not yet glorified. And in handling of all theſe, withall you hauehave beene ſhewed what we are to learne euerie one of p. 354vsus thereby, both miniſters and people, which hauehave beene ſuch and ſuch and ſo manie good thinges, as that if we hauehave heard as we ought to doe, we hauehave all of vsus (I hope) euen ſufficiently to our ſaluation, learned both howe to beleeue and how to liue to be ſaued. For firſt we hauehave beene taught howe by the lawe we are to be humbled and throwne downe, that we may be fit patients for Chriſt Ieſus ſecondly we hauehave heard by the Goſpell, how we are to riſe againe and to recouer a better ſtanding than euer we had in the firſt Adam, by knowledge and faith of the ſecond, Chriſt Ieſus our Lord and Sauiour. For we hauehave beene ſhewed how the Spirit of God by the miniſtrie of the worde and Sacramentes through this faith of ours, grounded vponupon ſounde knowledge, vnites Chriſt Ieſus himſelfe and vsus togither, though after a ſpirituall manner, yet moſt truelie and effectually to our ſaluation, and the contrarie doctrine hath at large bene confuted. And by the way it hath moſt plainely beene laide before vsus, howe we ought to be qualified both in faith and manners, both in hearing of the p. 355worde and in the vſe of the Sacraments, that thereby ſtill we may growe vp in the houſe of GOD in Chriſt Ieſus to be perfect men, and acceptable in the ſight of his heauenlie father. Laſtlie, by the viewe of the promiſe we hauehave beene (I truſt) thorowlie taught what manner of liues we ought to leade, as long as we liue, after that once we bee got to be in Chriſt Ieſus indeede, in all true holineſſe and righteouſneſſe. God therefore of his infinite merciemercy for our Sauiour Chriſt Ieſus ſake giuegive vsus grace ſo to imprint all theſe thinges in our harts, that to his owne glorie to the edifying of all others, amongeſt whom wee ſhall liue, and to the euerlaſting comfort of our owne ſoules we may euerie one of vsus that hauehave nowe hearde theſe thinges, both vnfainedlie beleeue and liue alwaies accordinglie. Nowe God the Father, God the Sonne, and God the holie Ghoſt, three perſons and one GOD, to whome be aſcribed all honour, praiſe, and glorie nowe and for euer, be with all our ſoules and bodies, to bleſſe, preſerue and keepe vsus ſo in p. 356both this way, that wee all of vsus liuing and dying may keepe a ſteddie and ſtreight courſe therein vntill hee vouchſafe to take vsus all hence to be heires of his eternall and euerlaſting kingdome. Amen. Amen.

FINIS.