not vp and that because it floweth For as Christ hath taught vs by the parable of the Talents Matth. 25.4 c. in no case we may conceale or hide the Talentes that he bestowes vpon vs but vse them we must to his best aduantage for otherwise they shall bee quite taken from vs 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 haue 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 vs Mark 8.38 That whosoeuer he bee that will be ashamed of him and of his wordes 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 vs 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 haue 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 loue 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 giue a liuelie testimonie thereof both to God man For all such haue with Saint Paule learned that by Christ they are redeemed from all iniquitie and purged to be a peculier people vnto himselfe zealous of good workes 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 vnto Christ and haue 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 vs 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 haue 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 haue 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 vnto him to anie thing or person else But yet notwithstanding as now you heare we most plainely teach that none can haue any certaintie in himselfe without which our faith is but a fruiteles wauering conceite that 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 haue taught vs. For we beseech them by the mercies of God with Paule Rom. 12.1 to giue vp their bodies a liuing sacrifice holy and acceptable vnto 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 vs 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 that this grace of God that bringeth saluation vnto all men hath appeared it teacheth vs 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 vnto good workes which he hath ordained that we shoulde walke in Ephes 2.10 Againe with Christ to this ende we say vnto 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 loue one another as he hath loued vs 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 loue so to make their election sure 2. Peter 1.5 6. With Iames also we crie and call vpon euerie one that maketh confession of faith to shewe his faith by his workes which if hee doe not we 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 vs worketh by loue not that loue 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 vnto and liked of for that it calleth for the whole heart to be occupied onely 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 it condemneth not these first motions to sinne and that there are a number of good workes and as meritorious that haue for their grounde but the traditions and commandements of men as manie that are expresly commaunded by the
our mediatour Iesus Christ as that hereby our heartes breake and rente a sunder for sorrowe we make euident demonstration that we are more blockish and sencelesse than these sencelesse creatures so we shal proue that we are none of those to whome Christ here speaketh But if here by as Ioel hath taught vs Cap. 2. ver 13. we take occasion to rent our hearts and not our garments and so to hunger and thirst aright for comforte from Christ then whatsoeuer we haue beene before of Christ it hath beene said vnto vs both for good direction herein and euerlasting comforte A brused reed shall he not breake and smoking flaxe shall he not quench Esaie 42.3 when the Lorde therefore by reading or preaching of his worde or by any other meanes that it shal please him to vse to that purpose bringeth all these or any of these to our remembrance then we are to make our reckoning that of his good grace fauor therby he giues vs iust occasion so to see our sins that in the sight feeling of the burthen therof we should thus hunger thirst after him that through him we might be deliuered from them And the more and better we dwell vpon the mediation of these fower thinges the Lord withall opening our eyes and heartes rightlie to vnderstand them and the vse thereof to this ende the more forcible we shall finde them to worke this effect But the trueth is through our originall sin we haue brought with vs into the world such a generall forwardnesse to all euill and backwardnesse to all good ioyned with such grosse blindnesse in thinges spirituall and by actuall sinnes daily flowing from this bitter fountaine in vs we haue al of vs so hardned our owne heartes that though the Lord by sounding these thinges outwardlie in our eares may make vs without all excuse if hereby we take no occasion thus to be humbled before him yet most certaine is it that the hearing of these things neuer so often outwardlie beaten vpon will neuer prooue forcible and effectual inwardly to breede in vs this true spiritual hunger and thirst vntill the Lorde himselfe of his speciall fauoure and grace both open the eyes of our mindes and mollifie and soften our hard heartes and so indeede himselfe by his owne hand and power heereby worke this in vs. This taught Moses the Iewes saying yet the Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day Deut. 29.4 And yet this is in deede the Lordes speciall worke he sheweth the same people againe by his prophet Ezechiell saying I will put a newe spirit within their bowels I wil take away the stonie heart out of their bodies and will giue them an heart of flesh Cap. 11.19 when therefore we finde that neither the meditation of the lawe nor yet of the iudgementes threatned nor executed against the breakers thereof nor the hearing nor thinking of Christes passion with the cause thereof can breede or prouoke this to be in our harts we crie vnto God with Ephraim Ier. 31.18 Conuert thou me I shal be conuerted for thou art the Lord my God and with Dauid Psal 119.18 open mine eies that I may see the wunders of thy lawe And so in his good time if we be his doubtlesse we shall finde all these so worke together to the breaking of our hard hearts with remorse for our sinnes that euen in respect thereof we may say with him also Haue mercy vpon me O Lord for I am weake O Lord heale me for my bones are vexed my soule is sore troubled I fainted in my mourning I cause my bedde euerie night to swimme and water my couch with my tears Psalm 6.2 c. yea with a good conscience without all dissembling we shall be able to say with him as the hearte brayeth for the riuers of water so panteth my soule after thee O God euen for the liuing God Psal 42.1.16.2 For when we haue the due sence and feeling in deed of our sinnes that we ought to haue before euer we will seek after Christ as we should we will and must as I haue shewed before be vndoubtedly wearie thereof and desirous to be easd of the most heauie burden of them And let vs not thinke that it is inough thus to be once in al our life namelywhen first we come to Christ and turne vnto him aright For though then it be most necessarie in respect both of our originall and actuall sinnes wherein perhaps we haue liued a long while before thus to be affected when we seeke first pardon and remision thereof in him yet for as much as after we be come vnto him and haue put him on though thenceforth sin shall reigne no more in our mortall bodies it will yet doe what we can be found so cleauing vnto vs dwelling in vs that if we should say we haue no sinne we should deceaue our selues 1. Ihon 1.8 For that when by experience we are enforced the best of vs with Iames. 3.2 to confeste that in many thinges we sinne all we are still from time to time as long as we liue so to looke into the glasse of the lawe and to meditate vpon the rest as that thereby we may take occasion continually to nourish earnest hunger and thirst after Christ that for our newe and daily sinnes we may more and more seeke vnto him and applie him dayly afresh vnto vs. For both Dauid and Paule long before they wrote the one the 51. Psalme the other the 7. to the Romaines were in the state of grace and the fauour of God the former by faith in the messias to come the other by faith in him alreadie come and yet as it is euident in both those places both these conferring the pure and spirituall lawe of God with their owne liues take occasion thereby not onely to see and confesse their owne sinnes but also in a spirituall manner to hunger and thirst after forgiuenesse thereof and therefore to fly to God in the person and mediation of Christ Iesus for that they were perswaded that if he tooke in hād the washing of them in his precious bloodshed they shoud be whiter then snow be cleandeliuered frō the sinful body of the flesh Let vs therefore first and last and when souer we would come vnto Christ which we shall haue neede to doe continually as long as we liue here this way that I haue shewed you both seeke to beginne and still to continue this spirituall hunger and thirst in vs after him Sathan our malitious olde and subtile enemie knoweth full well all this to be most true Sathans deuises take vs from thirsting First shewed and then confuted and therfore whereas he was too weak to stay God from prouiding vs thus in his sonne meate and drinke to satisfie our hungrie and thirstie soules withall and to seed on to saluation we may be sure yet that he will doe
are 3. distinct persons the father the son and the holy ghost coequal coeternall the light of the gospell makes it most cleare euident that the 2. persons in this trinitie hauing been froÌ„ euerlasting then also being true very God when the fulnes of time was come he tooke vnto him selfe the full and whole nature of man in the wombe of the blessed virgine Marie that by the power of the holy ghost shadowing her she both conceiued and bare a son remaining stil a virgine that was is very God and man also yet not two persons bur one The historie of this his incarnation conception and birth most agreeably to all ancient prophesies giuen before of the comming of the Messiah in respect of all the circumstances thereof of whom he should descend according to the flesh at what time he should come wher he should be borne and in what manner is set forth most plainly by Mat. 10. and by Luke 1. 2. In which also so much as I hauesaid touching his person is taught for therin we finde him termed the son of the almighty Emanuel that is God with vs to proue that he was conceiued born of the virgin his mother a very man there his petegree is deriued euen down from Adam to Abraham Isaac Iacob Dauid the rest wherby also it appeare th that he is indeed that seed of the woman and of those descended that should tread down the serpents head in whom al the natioÌ„s of the world should be blessed And yet in this history he is stil spokeÌ„ of neither as of one by the coÌ„mixtion or coniunctioÌ„ of two natures made a third nor yet by the consociation or associatioÌ„ of two natures remaining stil two persoÌ„s but as he became so stil remaineth one onely person consisting of these two natures so therin is he set before vs. This mystery also is most notably in my opinioÌ„ opened vnto vs by saint Paule Phillip 2. vers 5.6.7 and 8. in these words let the same mind be in you that was in Christ Iesus who being in the forme of God thought it no robery to be equal with god but he made himself of no reputatioÌ„ took on him the form of a seruaÌ„t was made like vnto men was found in shap as a man For her in if the wordes be wel markt he hath most profouÌ„dly set down what he was before his incarnation and what he became then what he was before he sheeweth in these being in the forme of God he thought it no roberie to be equall with God and what he became after in the rest and euen these fewe wordes shew first thabefore his incarnation he was one that had a true being and existence to confute Ebion and Ceriâ—â—â—â— and all their folowers who hold that he tooke all his being existence of the virgin and that therefore he was onely man and Seruetus also hereby is confuted who fant astically blasphemously taught that the word was nothing before that had a being and existence but that it was but the decree in Gods minde of the making and creating of this man and of replenishing him with his godhead For he is said to haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one existing and being in the forme of God and after it is added that euen this same tooke vnto himself the forme of a seruant To this same purpose saith Iohn in the beginning was the word Io 1.1 and Christ him selfe said before Abraham was I am Io. 8.58 and Paule he himselfe tooke the seed of Abraham Heb 2.16 Secondly by forme of God vnderstanding here the nature of God as after the forme of a seruant we must vnderstand the very nature of man as al sound interpreters both olde newe euer haue done in that it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being in the the forme of God further that being in the forme he thought it no robery to be equal with god al these things be further taught that this being of his which he had before was the being of a very true God that yet he was a distinct person in the Godhead from the father though equal to with the father For as his being in the forme of man proued that he was a verie man yet a distinct person in that nature from other men equal with them in the common nature so his being in the forme of God and his iust and lawfull thinking which doubtles it was or else it coulde not haue been incident to such an one that it was no wrong or robery to be equal with God proues most substantially that he was before his incarnation by nature very God equal to his father as touching his Godhead though a distinct person from his father For who can be in the forme of God but verie God who can think it no robery that rightly to be equall to God but he that indeed is coequal to with God yet how can these things be said and said truely as certainly they be here of the son of God but they must needs proue that though father son holy ghost be all but one God and haue but one essence that most perfectly one that yet the same is a distinct person from the person of the father For one self same person cannot be said to be equal to it self he therfore that thinketh it no robery to be equal must needs be one person he to whom he accounts himselfe equal an other So that with this one short sentence with these verie fewe wordes as it were with one blow all these heretiques Arrius Photinus Carpocrates Seruetus Sabellius Praxeas the Tritheits and Gentilis their scholers are laid for dead and therefore are meet for euer to be buried in the graues of infamous and blasphemous heretiques For Arrius though he granted that Christ had a being before his incarnation yet he could neuer be brought to confesse that in that being he was God from euerlasting coeternal and coessentiall with the father Photinus and Seruetus with their crue held he was God and the sonne of God and so might be called but not by nature but by grace and office Carpocrates likewise acknowledged in Christ besides his manhoode a celestiall and diuine nature but yet he would not yeelde that it was of the same essence that his fathers was Sabellius Praxeas would haue there to bee but one person named with three names the Tritheits gentilis conteÌ„ded for the destinctioÌ„ of the 3. persons that they would haue theÌ„ to haue 3 distinct essences so consequeÌ„tly to be 3 Gods These here sies of Arrius Photinus Sernetus Carpocrates haue all their deathswound in that expresly he is said to haue bin in the form of God it being most certain that ther by God the father is ment by his form no
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 and means to come to this dreadfull estate is for them that haue 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 vs asmuch Paul calles vpon his Timothie to maintaine and nourish togither faith and a good conscience for that whiles some as namely Hymineus and Alexander haue made no carefull reckoning of the one they haue 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 haue crucified the flesh with the affections and lustes thereof Gal. 5.24 they walke not after the flesh but after the Spirit as ye haue heard Rom. 1. and they are a people zealous of good workes Tit. 2.14 Wherefore let vs 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 not 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 haue 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 haue 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 haue continued with such yet so it is neither finally nor at any time after with those that once haue vnfainedly and rightly indeede put on Christ For as Paul teacheth most euidently and forciblie Rom. 6. throughout and Col. 1.2 such haue 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 into heauen and sitteth there at the right hand of the father to confer bestowe vpon 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 woūded 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 time 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 vnto 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 vs 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 haue 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 loue 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 vnder 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 vpon all such as we haue heard as thereby we are taught that he will giue 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 vs and assureth vs 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 euery one that is desirous to haue any comfortable assurance that this promise is made to him appertaineth vnto him to striue by al lawfull and good meanes to haue 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 riuers of water And by the second let euery such one also learne for the better certifying of his owne heart that he is such an one indeed that he must perseuere vnto 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 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