presse withall hast vnto him for forgiuenesse of them And this we see most clearely in the examples of Zacheus and Marie Magdalen whereof the one as we reade in Luke 19. Ranne vp into a wild fig tree that he might satisfie himselfe with seeing Christ and no sooner hearde Christ say vnto him Come downe at once but he came downe hastelie and receiued him ioyfully vers 5. 6. And the other hearing of Christ to testifie her vnfained sorrowe for her sinnes and her loue to Christ for that she hoped by him to haue them forgiuen her as the same euangelist sheweth Cap. 7.37.38 pressed after Christ into a Pharifies house as he sat at meat bringing with her a boxe of oyntment to bestow vpon him whither when she came she stoode at his feete behinde him weeping and washt his feete with teares and wiped them with the heire of her heade and kissed his feete and annoynted them with oyle In all the storie of the new testament where haue we more heartie affection and earnest hunger and thirst after Christ shewed then in these two greate sinners when once the Lorde had made them to feele their sinnes and to be wearie of them Nay this I dare and doe boldlie affirme that if we peruse the whole booke of God thorow we shall neuer find that eyther God the Father or Christ his onely sonne euer comforted any before they were discomforted or healed anie eyther of bodily or spiritual disease before they sawe their disease felt it were weary of it and therefore sued for helpe and deliuerance For why should pearles be cast before swine or health be offered to those that finde not wante of it or meate and drink be set before those that neither hunger nor thirst Out of al question therefore we must thus first hunger and thirst before we can be of the number of those to whome Christ will offer himselfe eyther to be meate or drinke and vnlesse we feele our spirituall sicknesse of sinne and the danger thereof without him he will be no phisition of ours and vnlesse we haue good stomacks and appetites to and after the notable cheere that alreadie is prepared for vs in the marriage of the Kinges sonne wherof 〈◊〉 we reade Matth. 22.1 〈◊〉 it is but in vaine to haue bidders sent vnto vs to bidde vs come for let them doe what they can eyther we will not come at all or else we will make light of comming or come to the purpose This our most mercifull and wife God foreseeing as he hath in his sonne Christ Iesus prouided both meate indeede and drinke indeede for our hungrye and thirstie soules sufficientlie to feede vpon to eternall life without which he knoweth we can no more liue before him at all then we see by experience this life can long be maintained and continued without meate and drinke fit for it so hath he left vnto vs most notable and effectuall meanes to breede in vs the hunger and thirst that is meete to be had after this foode of the soule for he is not onely like a liberall housekeeper that when he hath prouided good cheere for his friends would haue them bring good stomackes with them that they might wel feed theron but also least his prouision shoulde be lost or ill bestowed vppon such as care little for it hee prouideth for all those that he will allowe for his guestes waies and meanes to procure them before they come hunger and thirst indeede after his dainties Waies and meanes to driue vs to Christ And these waies and meanes of his are these his lawe his iudgements threatned and his iudgements executed vpon others and especially on the person of our sauiour For by the lawe rightly vnderstoode commeth the knowledge of sinner Rom. 7. vers 7. yea thereby as most notablie the Apostle sheweth in that place the power and tyranny of sinne ouer vs is most plainely described in respect of which office of the law the law is said to be our schoolmaster vnto Christ Gal. 3.24 for whiles it maketh vs see our selues to be sinners and that great and dangerous sinners it causeth vs to despaire of heauen at all by our own merits yea it driueth vs eyther to make no other reckoning but to goe to hell whether by our sinnes we haue descrued to goe or else to seeke out of our selues quite by faith in Christ Iesus to be iustified and so to come to heauen by him But this it cannot doe vnlesse we muse and meditate thereon aright and vnlesse we vnderstand it aright for though it be set before vs of the Lord as a glasse to discouer and lay before vs on the one side what we owe vnto him had beene abie to pay him if we had continued in the state wherin he created vs of the other side to shewe vs that now by our ownfal we are become such bankrupts that whē we ow gold we are not able to pay copper yea where we owe him thousands we are not able to answere him one of a thousād yet vnles the lord open our eyes rightlie to vnderstand this his law it cannot nor wil not stande vs in this steed for as the best glasse beeing looked into without light directeth vs nothing but when by the light it is looked vpon it doth the office euen so is it in this case And therefore to this purpose we are to vnderstand with Dauid that the lawe of God is perfect and in that respect as gold is tried seauen times in the fire Psal 19.7 c. Wherefore we may be sure it stretcheth rightly vnderstoode to the condemnation of all sinne whatsoeuer and to the commendation of all vertue likewise whatsoeuer Insomuch as it contayneth an absolute and most perfect rule of righteousnesse and holinesse from which as oft as we decline eyther to the right hand or to the left in heart worde deede or countenance eyther in omitting thinges therein commaunded or in cōmitting things therin forbidden so oft it pronounceth vs to be transgressours thereof Whereupon consequentlie it must needes be true that if we iudge our owne selues but according to the lawe we shall finde it as impossible for vs to number our sinnes as eyther it is to number the starres of heauen or the sand of the sea shore the consideration wherof seeing that the promise of the lawe is onely this Doe this and liue Leuit. 18.13 and he that faileth in one poynt is guilty of al. Iam. 2.10 may first make vs see that heauen beeing the Lordes and therefore none being worthie but he to set the price thereof or couenant with man vpon what condition he shall haue it that it is set at a price and offered vpon condition of such perfection in workes as infinitely passeth our reach and therefore that way none but they that eyther vnderstande not the lawe or are so foolish that they thinke they can haue heauen at their owne price or that God will measure
Christ hath suffered and howe much he hath left to be suffered by vs or when they haue suffered all that eyther for quantitie or quality is meete to make the remission plenarie complet and full But thus in the iust iudgement of God it is fit that they should entangle themselues with grosse and intricate absurdities that leaue the onely true way to heauen Christ Iesus and thus seeke out biepathes of their owne inuention to bring them thither Let vs therefore good brethren giue no care vnto them but as we haue beene most plainely taught out of the canonicall scriptures be fullie perswaded that there is full and absolute remission of all our sinnes vnto vs if we repent therof aright and beleeue in Christ Iesus And as plainely doubtlesse doe the same scriptures And a derfect righteousnesse by imputation and the gospell therein contained shew vs that in the same Christ Iesus we are by faith to seeke to be made righteous not by any righteousnesse of our owne doing but by a righteousnesse in Christ Iesus And yet I am not ignorant that the papistes are at such opposition also to this that their learned diuines of Louan most impudently and shamefully haue written that it is as absurde to say that we can be made righteous by the imputation of Christes righteousnes as it is for a man to be counted an asse by the imputating vnto him the forme of an asse the rather therefore and the more diligentlie let vs marke what therin we are taught of this point also Paule doubtlesse so speaking of that rightiousnesse whereof to this ende GOD is an allower and a liker saith flatlie That it is on all and vppon all that beleeue in him Rom. 3.22 For he is made vnto vs of God not onely our wisedom sanctification and redemption but also our righteousnesse as the same Apostle writeth 1. Cor. 1.30 And lest with the papistes we shoulde thinke that this righteousnesse is that inchoated inherent righteousnesse which is founde in the regenerate taught them by the law and wrought in them by the spirit of God receiued by beleeuing the Gospell which indeede the scriptures call sanctification and the fruites of the spiritte in such he saith in the first to the Romanes 17. That this righteousnesse of God is reuealed by the Gospell from faith to faith and that as he addeth without the lawe Rom. 3.21 which may well and truely be saide of the righteousnesse that is most perfect and absolute in Christ Iesus to the knowledge whereof we come by the Gospell and not by the lawe and whereof more and more according to the increasinges of our faith we find our selues possessed For this righteousnesse of God is by the faith of Iesus Christ vnto all and vpon all that beleeue as he speaketh in the verie next verse but this we cannot say of the foresaid inherent righteousnesse in any of our selues for the lawe rightlie vnderstoode reueales vnto vs a perfect rule of holines and righteousnesse yea perfecter then through the weakenesse of the fleshe it is possible for vs to answere and keepe as long as we liue heere Rom. 8.3 and therefore because without such a righteousnesse as is perfect in the eies of GOD himselfe we can haue no entrance into the most righteous kingdome of God he hath as there we are taught sent his sonne in the similitude of sinfull flesh to condemne sinne in the flesh That wee that walke not after the flesh but after the spiritte in him yet might haue the righteousnesse of the lawe fulfilled in vs. 3. 4. vers For Christ is the ende of the lawe for righteousnesse to euery one that beleeueth Rom. 10.4 And therefore this same Paule Gallat 2.16 though I dare be bolde to say he had then as much inherent righteousnesse of his own as euer had any merit-munger in the world writeth thus We that are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the workes of the lawe but by faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by faith in Christ and not by the workes of the law because by the workes of the lawe no flesh shall be iustified And yet more plainelie to shewe that he made no reckoning of anie inherent righteousnesse of his owne eyther before his conuersion or after to iustifie himselfe by before God at all but onely to this purpose of Christes righteousnesse to be imputed vnto the beleeuer in him most notablie to the shame and iust consutation and confusion of all that will not submitte themselues to this righteousnesse of God but through a blinde and an ignorant zeale will still seeke to establish their owne righteousnesse for all the fearefull warning that they haue of the reiection of the Iewes euen for this verie fault as most cleerely they are taught Rom. 10.2.3 in this Epistle to the Philippians Cap. 3 vers 7.8.9 he hath set downe these wordes The thinges that were vantage vnto mee I counted losse for Christes sake yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Iesus Christ my Lord. For whome I haue counted all thinges but losse and doe iudge them to be dunge that I might winne Christ and might be found in him not haning mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith Whose example herein he there also setteth before al that minded to be perfect to follow vers 14.15 c. If notwithstanding any should be sound that would not he hath tolde them most confidentlie that whey mighte trust to Gal. 5.4 saying yee are abolished from Christ whosoeuer is iustified by the law yee are falne from grace All which proofes laide together make it most cleare that Iesus Christ in office is so the sauiour of the world that he is so so wholie and solie fullie and freelie that without sacrilegious robbing of him of that honour and glorie that is due vnto him alone and that most iustlie in that high office of sauing mens soules as the meritorious cause thereof he may neyther haue Saint nor Angell in heauen nor man merit nor any thing else in earth ioyned or coupled with him at all Let not the papistes therefore once thinke that their newe founde distinction of former and latter iustification or that their telling vs that by the workes of the lawe Paule vnderstoode the workes only done before grace by the bare lighte of the letter of the lawe or that in this article when he so oft teacheth vs that we are iustified by grace he ment thereby the infused grace or habite of charitie or that their going about to hide and shadow their robbing of Christ of iustifying the beleeuer in him thorowlie in and by his owne selfe in teaching their latter iustification to be by mans own merits and satisfactions not so much
for the worthinesse of the thinges done or suffered by men as for that they are done of men formally iustified before with God by the infused grace of charity and that they are therefore growne to that efficacie by the bloode and merits of Christ for which beleeued but on as they teach God hath iustified them by infusing the gift of charitie into their soules and mindes let them not once thinke or dreame I say that any or all of these their sophisticall and cunning sleights or shiftes eyther can or shall once darken or blemish the plaine euidence and cleare light of this doctrine of iustification redemption and full saluation freely and effectually by faith in Christ Iesus For as for the first of these they cannot be ignorant that whensoeuer the question is in hande how and wherby man is to be iustified before God the scriptures throughout as plainely teach vs that there is but one iustification or waie thereunto as they teach vs that there is but one God Indeede they shewe sometimes that there is a proceeding and growing forward â—â—eerein from vertue to vertue from faith to faith and so from strength to strength in applying vnto vs according to the increasings of our knowledge more and more of our owne wantes and of Christes person and office and according to our proceeding in the strength vertue power of our faith grounded therupon Christ Iesus his merits and sometimes they speak of iustification in a larger or in another signification therfore then they may and doe vrge him that is iustified to be yet more iustified but heereupon to builde that therefore there are two distinct kindes of iustification of man before the tribunall seate of GOD is both to builde without grounde and foundation and wilfullie in a most serious cause to play and seeke by dallying with ambiguitie of wordes to deceiue the simple Now as for their second shift the vanity falshoode therof will soone appeare to any that with any indifferencie wil but consider Paules wordes when in handling of this point he shutteth out workes of the lawe from hauing any thing to doe in the office of iustifying For writing as he did alwaies when he handled this question not to Iewes that indeede thorowe ignorance both of Christ and of the true meaning and vse of the lawe vsed to seeke by the workes of the lawe in their sence that is by workes taught by the lawe and done before grace to be iustified but to conuerted and beleeuing Gentiles to what purpose had it beene to labour so often and so earnestlie to driue them from seeking iustification by such workes of the lawe whereof they coulde neuer make anie such reckoning in that before their conuersion they were not so much as once acquainted with the lawe If therfore we must thinke as we are bounde that Paule wrote and spoke to the purpose and aptlie to those that he had to deale withall out of all question we must needs be of that iudgement that he taught euen the conuerted and beleeuing gentiles in what measure soeuer the spirit of grace enabled them to haue and to performe neuer so manie good workes of the lawe yet when they were neuer so full of them to trust perfectly freely to be iustified by the grace of God through the redemption that is in Christ Iesus and not at all by the workes of the lawe Alas who is so simple as to thinke that the false Apostles sought to perswade the Galathians whome Paule had left setled in seeking their iustification freely by faith in Christ to seeke manie so to be iustified in part or in whole by workes of the lawe done without or before grace and yet if this popish glose must stand Paule in his Epistle written of purpose to perswade the Galathians not to listen to these teaching them to seeke any way to be iustified before God by the workes of the lawe therein eyther disputes to no purpose and fightes but with his owne shadowe or else it must be granted that these were the workes of the lawe that they were taught by them to put some trust and confidence in which to imagine were most grosse and absurde for there is no likelihoode therein at all His reasons that he vsed to shut out the workes of the lawe from the office of iustifying are these for by the lawe commeth the knowledge of sinne Rom. 3.20 For that our reioycing is in this case excluded not by the lawe of works but by the lawe of faith vers 27. For that if Abraham were iustified by workes he hath wherein to reioyce but not with God for that the wages is counted to him that worketh not of fauour as he taketh it for graunted it was to Abraham and must be to all the children of Abraham in this case but of debt which likewise he assumeth as graunted to be in this point absurde Rom. 4.2.4 For if they which are of the lawe be heires faith is made voyde and the promise is of none effect For the lawe causeth wrath 14.15 therefore it is by faith that it might come by grace and the promise might be sure to all the seeds 16. As mante as are of the workes of the lawe are vnder the curse For it is written cursed is euery one that continueth not in all thinges which are written in the booke of the lawe to doe them No man is iustified by the lawe in the sight of God it is euident for the iust shall liue by faith and to Abraham and his seede were the promises made he saith not and to thy seedes as speaking of manie but and to thy seede as of one which is Christ Gal. 3.10.11.16 Euerie and all of which argumentes make and serue strongly not onely to debarre woorks done before grace according to the outward letter of the lawe from all office and power to iustifie but also all workes done after grace effectually if mans owne free will in such sort concurre to the working of them as they teach For euen therein and when they are done the lawe findeth such imperfection in the doer as we may see by Paules owne confession Rom. 7.24 that he hath cause to crie O wretched man that I am who shall deliuer mee from this bodie of sinne and death and to acknowledge euen in such a one as then he himselfe was who doubtlesse was then in the state of grace that the lawe is such a reuealer of sin yet to be in him and therfore also of wrath that he is so farre off from hauing any cause by his own works done after grace to thinke that he deserueth to be iustified or saued in any respect that thereby he may iustly with him take occasion to confesse that though the law be spiritual yet he is carnal so sold vnder sinne that in his flesh there dwelleth no good thing for though to will is present with him that he allowe not the euill he doth because in
worthily kept backe and that all such alwayes after should a moneth after the rest eate the Passcouer and not before that in the mean time they might purifie themselues Likewise Leuit. 7.20 the Lord saith If any doe eate of the flesh of the Peace offerings that appertaine vnto the Lord hauing his vncleannes vpon him the same person shal be cut off from his people And therefore the godly priest Iehoiada had such a care that these lawes should be obscrued that to his commendation for euer it is recorded of him 2. Chro. 23.19 that he set Porters by the gates of the house of the Lord that none that was vncleane in any thing should enter in And when this is not done the Lord complaineth saying VVho is there among you that would shut the dores c. Mal. 10. Seing then here by it is euident that in the olde Testament God was thus carefull to haue none vnfit admitted to the Sacramentes thereof we may be well assured that he hath as greate care for the Sacraments of the new Our warraÌ„t to admit childreÌ„ to the other is that they be borne and descended of such parentes as professe faith in Christ and therfore to whome and their seede God hath made Couenant to be their God and the other reasons before alleadged to that purpose incourage vs withall to the same but in that Saint Paule as we heard already woulde haue euery one before he eate of this bread and drinke of this cup in this Sacrament to trie examine and iudge himselfe we may plainely learne that none but such as haue discretion and knowledge so to doe and so doe indeede are fit to be admitted to this Most christianly therefore it is prouided that none shoulde presume heere in England to present himselfe to the Lordes table before notice thereof giuen to his minister that he may try whether he can answer his Catethisme or otherwise if he know him to be out of charitie or guiltie of any notorious crime he may put him off vntill he can answere it and vntill he haue satisfied the congregation by the testifying of his repentance and be reconciled vnto the partie whom he hath wronged And not without great and vrgent cause is Christostome so earnest as we may read he was in his 83. Homilie vpon Mathew to perswade the ministers of his time in no case willingly to admit any wicked person to this table willing them that if they durst not or coulde not keepe backe such to tell him for he would die rather then he woulde admit eyther Consull Duke or King for any feare that he knew to be vnfit I would to God therfore that generally all we of the Ministerie would take better care of this then hitherto too many of vs haue done Otherwise doubtlesse we shall not onely before the Lord be guiltie of the monstrous sinne of prophaning his holy misteries in prostituting of them to prophane and filthie persons but also both to the peril of our owne soules and our peoples we shall willingly or carelesly and negligently at the least let them runne apparantly to eate and drinke their owne damnation whose saluation we are bounde to tender and to further what we may as our owne And therefore that complainte of the Lordes vsed in the like case Mal. 1.6.7 will he take vp and vrge against vs saying vnto all such carelesse and negligent ministers O Priestes that despise my name and ye say wherein ye offer vncleane breade vpon mine aultar and ye say wherein haue we polluted thee In that yee say the table of the Lorde is not to be regarded Which after he prooues indeede and effect they did whatsoeuer their wordes were in that contrarie to the lawe they offered the blinde lame and sicke for sacrifice For into this verie fault we runne when we admit as too commonly we doe vnto the receiuing of this Sacrament any whome we before knowe not to be fit both for knowledge and life to receiue the same worthilie Howsoeuer welbeloued let the nature and vse of this Sacrament perswade you that be the people in no case to offer your selues vnto this Sacrament before you finde in your selues an heartie hunger and thirst after Christ Iesus therin offered vnto you as you haue heard and so true repentance for your sinnes past and then a liuely faith grounded vpon Gods promises in him and lastly both these testified vnto your owne soules and consciences by the true fruits of both dying euerie day more and more to sinne and liuing to righteousnesse to be without all hypocrisie and dissimulation For of these quarters and partes must the wedding garment be made which he must bring with him and haue vpon his backe that when the maister of this feast comes in to view his guestes would be approued of him Otherwise let him come neuer so readily with the other guestes heerewith apparrelled indeede and then handle the matter neuer so cunningly to cause all them to take him to be as worthy a guest as any of themselues yet when this suruey your comes that searches the hearts and reynes he shall quickly be confounded and not able to answere one word for his defence in coÌ„ming so irreuerently so shall heare that fearfull sentence which will he nill he he must vndergoe pronounced on him Take him and binde him hande and foote and let him haue his place in vtter darknesse where is weeping and gnashing of teeth Math. 22.12.13 O therefore deare brethren before we come bither let vs deuoutly religiously and reuerently consider who we are who it is that hath called vs whither we are called before whom we shall appeare and to what end that if not these single yet these ioyntly and together may moue vs to come in that worthy sort that is meete If we had but to intertaine our Landlord a man of worship or noble man we would haue a care to put on our best apparell to decke cur houses in the best manner and in any case to prouide that no fluttish corner be found therein where he should come to offend him or when we are in his presence that any irreuerent or vnseemely worde or deede should passe from vs how much more ought we to haue this care heere where by our comming we make a shew that we meane to intertaine and receiue in Christ Iesus himselfe our Lorde and Sauiour for euer to dwell in vs that all thinges within vs then be prepared accordingly Saint Paule hath tolde vs and we may trust him that we may not take the meÌ„bers of Christ and make them the members of of an harlotâ— 1. Cor. 6.15 that we cannot drinke the cup of the Lord and the cup of Deuils be partakers of the table of the Lord and the table of Deâ—iâ— 1. Cor. 10.20 and that as righteousnesse hath no fellowship with vnrighteousnesse or light with darknesse so Christ hath no concord with Beliall or the vnbeleeuer part with the beleeuer 2. Cor. 6.14.15
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 vnto 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 vpon 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 which 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 vnto 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 vpon 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 haue no cause to complaine but rather to wonder at Gods most bountifull crowning 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 vs 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 vpon his holy hill we are boulde to teach that none but they that according to the time and occasion they haue after they be in him proue themselues to be such by the riuers of water of life flowing out of their bellies as you haue 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 haue not onelie Gods worde and promise generally offered vnto them and particularly sealed in the administration of the worde and Sacramentes outwardlie but also most effectually inwardly testified vnto their spirites by Gods owne Spirit by these newe fruites thereof to appertaine particularly vnto them to ground this their perswation vpon 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 loue and thankefulnes towardes him for his vnspeakable loue 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 haue hearde first the circumstances of a notable sermon made by Christ our Sauiour himselfe as where when vpon what occasion and in what manner he made it namelie at Hierusalem in the temple in and vpon the last and most solemne day of the feast of Tabernacles to draw them that were there from their owne vaine superstitions that led them from him to himselfe vttered by him standing and that with a crying voice Secondly you haue 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 vnder the burthen of their sinnes and so earnestly long for redemption and deliuerance from the same Thirdly you haue 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 vnto 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 haue 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 haue beene shewed what we are to learne euerie one of vs thereby both ministers and people which haue beene such and such and so manie good thinges as that if we haue heard as we ought to doe we haue all of vs I hope euen sufficiently to our saluation learned both howe to beleeue and how to liue to be saued For first we haue 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 haue 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 haue beene shewed how the Spirit of God by the ministrie of the worde and Sacramentes through this faith of ours grounded vpon sounde knowledge vnites Christ Iesus himselfe and vs 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 vs howe we ought to be qualified both in faith and manners both in hearing of the worde 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 haue beene I trust thorowlie taught what manner of liues we ought to leade as long as we liue after that once we bee got