Sathan and sinne the worlde and our owne selues to match with Christ Iesus and bee gouerned vnder him hee will vouchsafe to embrace vs and receiue vs to fauour Oh therefore good people as you loue your owne souls let me intreate and in intreating let me obtaine that you will vnfeignedly loue Christ Iesus againe I maye not leaue you til I obtaine at your handes O that I coulde so vndermine your hearts and vse my speech so as I might preuaile with you and speede for so gracious a sutor and louer Alas my deare brethren we haue serued our owne lustes too too long already For is it not sufficient for vs that we haue spent the time past of the life after the lust of the Gentiles walking in wantonnes lustes drunkennesse pride selfeloue couetousnes gluttony drinkings and such other abhominations 1. Pet. 4.3 Let the rest of our life be consecrate vnto God for we haue played the filthy harlots too much and haue mocked with the Lord a long time We haue made many fayer promises and shewes of loue but in vaine some of vs for we haue turned to our owne filthines againe and not liued chaste in our soules before the Lorde so as it is wonder that he hath not giuen vs a bil of diuorcement al this time and turned vs out of doores Let vs therefore humble our selues before the bill of diuorcement be published against vs. Alas let not the loue of this world though it séeme neuer so gorgious rich and precious in our eyes deceiue vs so that our loue shoulde be set vpon that and Christe shoulde be gainesayd who hath beene at great cost with vs. Some refuse to ioyne with Christ because they are wedded to their pleasures and profits and are loth to be weaned from them Some thinke Christe to homely and plaine for them and not gallant ynough to maintayne them in their pride in their great ruffes gorbellies broadred heare and a thousande such vanities which hinder them from matching with Christ The courtlike minions drowned in their pleasures are ashamed of the playnes of Christ for they that are in kinges housen weare soft apparell but Christe is without such pompe Othersome refuse him because he is deformed and worne with afflictions being loath to vndergo the crosse with him Othersome imbrace him willingly so farre as their pleasures and commodities reache and as they may liue easely but when Christ looketh to haue their loue in trouble in pouerty in shame in dishonor then they leaue him as most faithlesse and shamelesse strompetes Other some vse Christ as a band to couer their vnchast and filthy life and as a cloake to couer their vncleannesse when in professing of him they thinke to set a good face on the matter countenance themselues by him though they priuily nourish pamper most vile beastly affections yea vglesome monsters at home as a harlot which taketh a husband is bear his name as an outward honesty and yet let out her body most shamelesly to other men who cutteth off her selfe by her vnfaithfulnesse from her husband So shal al such haue a bill of diuorcement and bee vtterly caste off from Christe Iesus vnlesse they repent Christ I say is come into his Garden by his ministers and ouerlooketh his Church labouring by his worde to draw men more neere vnto him for his word is his errande or suite which he maketh to vs and the free deed of feofment which hee maketh to his Spouse of his inheritaunce so as we must by faith set our hand to it doing all seruices and loyalties due to the Lorde who holdeth the prerogatiue ouer vs. Yet we refuse to make sure this our estate vnto vs or to match with Christe affiauncing our selues wholy vnto him both body and soule to be sanctified to the vse of holinesse and righteousnesse Surely there is iust cause that we should yeeld to this suite to eat of his pleasures with him to make merry with Christ in this his roial banquet and to match our selues to him In deed there is a great inequalitie in the match that the sonne of God should come downe from heauen indued in our â—â—â—she to espouse him self to mans soul which was forfeited into the hand of sathan and hel so as modesty might seeme to be an excuse to hold vs backe but it is not that which hindreth vs but euen pride selfeloue contempt ignorance worldly mindednesse and such like Cast off therefore al lets and yeeld ouer your selues to the Lorde sith he hauing all riches offereth to participate the same with vs and intreateth vs so to doe by his seruantes If we seeke for a rich match Lo he is most rich If for honor and dignity he is most honorable and king of al kings If for pomp he hath al the glory of his father If for beauty and person he is most beautifull and personable If for pleasure he hath all true pleasures If for ease he offereth true rest and ease euen to our soules If we seeke to match with an honest stock who is more honest gratious louing and holy then the sonne of God Who loketh not to our person beauty riches stock or pareÌ„tage for we come al off the rotten poore beggerly deformed Psal 44.3 and defiled race of Adam but beholdeth vs in him selfe and as the Hebrwes speake pleaseth him selfe in vs and so sanctifieth vs in him self to become a noble generation and kingly priesthood 1. Pet. 2.9.10 yea he hath mercy on her that was not pittied Hosh 2.23 Thus we see that Christ in whom all riches are without measure is not a niggarde to kéep theÌ„ to himself but most frankly frely he imparteth theÌ„ al to his church and participateth euen his own glory with his saintes so as he hath giuen charge to his angels to becom the princely gard of his quéen which is the company of the beléeuers whom the Lord sanctifieth to be holy without spot and wrinckle For we must not looke to be at our owne wil and follow our owne minds but must be at the commandement of our spiritual husband Christe Iesus to doe his will renouncing our owne will and corrupt affections and become new creatures For they that are Christes haue crucified the flesh with the lusts desires thereof Gal. 5.24 and let him that is in Christ become a new creature 2. Cor. 5.17 And this is it that frayeth men from Christ because they are loath to vnder go his burthen and yoke to cast of the world leuing theÌ„selues behind theÌ„ to follow Christ And true it is vntil we are truely won vnto christ affianced to him by faith forsaking our own selues we are in the state of damnation Let vs therfore vpon paine of damnation forsake our selues the world Sathan sinne and our owne worthines and stand to the Lords curtesie yea let vs wed our selues to him seruing him with obedient heartes preseruing our thoughtes affections and
but sow pillows vnder the elbowes of the daintie and wanton people preaching peace to them to whom the Lord hath not spoken peace The Church of God hath alwayes had daungerous Prophetes Apostles and teachers which haue troubled the church besides those which seduced the people with false doctrine For I am fully perswaded that the false Prophets which Ezekiel and other Prophets of God spake against or the fals Apostles in Pauls time which he speaketh of to the Corinthians PhilippiaÌ„s were not al of theÌ„ so called simply for that they preached fals doctrine but in respect of their misapplying and abusing of doctrine As for example to preach peace and to cause to mourne is lawfull but to preach peace to the wicked or apply mourning to the godly c. is falsly to handle the truth So to preach Christ is lawfull but when it is done of vaine glory or contention or to adde bondes to the saints of God it is euil to the person that so doth Yet Paule reioyced that Christ was preached though of contention c. and sure he would not haue reioyced if false doctrine had beene taught by them So we haue many no doubt which are voyd of the spirite of iudgement to applye doctrine but handling it vncunningly smit wound the Godly but flatter and strengthen the wicked which is no doubt a great and feareful sinne which Ezekiel complayned of in his 13. Chapiter We must be wise to handle the word and not mingle chaffe with wheat as Ieremy speaketh Chapter 23.28 Hereof it commeth that the false and vnfaithful teachers do rather beat backe and discourage those that seeke earnestly after Christe then further them For they enuy that the simple sort should grow in knowledge least their euil life couetousnesse ambition flattery and vnfaithfulnesse in their calling should be found out Therefore the ignoraunt ministery they seeke to holde men in ignoraunce still or keepe them at a stay or at least way would abuse aucthority to molest and suppresse the zealous and Godly But this should not discourage men from inquiring after God stil If therefore any such thing should befal to any of vs eueÌ„ at the haÌ„ds teachers of the Church let vs not maruaile for it must be so in the Church of God that they which are perfect may be knowne And I perceiue euen here among you in these parts that as the Lord hath begun a good worke in many so it goeth hardly forwarde by the reason of some daungerous watchmen ministers enuying the successe of the worde preached But learne of the spouse here to inquire the more earnestly after Christe in his word of those which are careful in wisdome to teach Such there haue bin alwaies in the Church of God shal be yea euen of those many times which hold not the smallest roomes in the church So we sée Amaziah Amos. 7.10 who enuied the simple sincere preaching of Amos. Therefore he complained of him to the king saying Amos hath coÌ„spired against thee the land is not able to beare his word c. And subtily like a fox in the mean time counselled him to fly the land for he thought his pomp honor would decay if Amos proceeded because the people resorted to him but what followed reade the chapiter Hoshea the Prophet chapter 5.1 complained of such in his time saying that iudgment was against the Priests princes because ye are as a snare on Mizpeb and as a net spred vpon Tabor Meaning that both the Magistrates and the Priestes of Israel deuoured the people and sought to intrap them as the fowlers in those mountaines layd snares for the byrdes Also the Scribes Pharises and Priestes of the Iewes which retained the chiefest dignities titles in the Church were most noysome to the same so as the scripture was verified saying Psa 118.22 Mat. 21.42 The stone which the chiefe builders refused is become the head of the corner This certainly is a great offence to many when they see Christ abused of any of the rulers and great Doctors in the Church Oh say they I can tell some of the graue fathers Doctors of the Church and wise learned men yea some also of countenance and authority like not very wel of these great teachers nor of these gadders to sermons and fewe such will resort to the Sermons c. Therefore I wil doe as they doe they are as wise as the beste as learned and as well thought of as any of them all Thus the poore and miserable people are hindered from Christ by such meanes But Christe Math. â—1 acknowledgeth his fathers wisedome herein that he hath reuealed those high and heauenly misteryes to the simple and hidde them from the wise prudent of this world And Paul 1. Cor. 1.26 affirmeth that not many noble the Lorde hath called or wise men after the fleshe but God hath called the foolish things of the worlde to confound the wise c. Howbeit the Lord make vs truely thankfull God hath beautified our soyl and Church of England with many nobles godly magistrates which countenaunce the truth the Godly teachers and are a wal to theÌ„ hath also inriched this his Church with many Godly learned and worthy men and that of countenaunce and titles which preferre the Gospel of Christ Iesus Notwithstanding as I sayd such there haue beene and shal be some in the Church euen of great ones which shall molest the same And because this doctrine which discouereth the ambition and hurtfulnesse of some persons in the Church is hardly disgested I must he came beyond my vsual order to insert some authority of the fathers in a worde who I suppose shall more tollerably bee heard then my selfe Saint Barnard in the 33. Sermon vpon these Canticles sayth From whom shal the Church hide her selfe All are friendes and all are enemies all kinsfolke and all aduersaries all houshold seruauntes yet there is none at peace they walke in the honour of the Lords goodnesse to whom they do no honor Hereeby he sheweth afterwarde how many inconueniences come in the Church thereby come their pomper pride couetousnes Thereby sayth he their purses are filled therefore they couet to be Princes of the Church c. Such thinges saith he come not lawfully but because they are occupied in the affayres of darkenes c. Also Barnard els where in sermone de Pauli comissione Alas lord these are the first which do persecute thee which we see to affect the highest roomes in the Churche they haue taken the arches from Sion they occupy the Castle and haue by power set the Citye on fire their conuersation is miserable the subuersion of the people is pitifull Furthermore Saint Hierome vpon the 9. chap. of Hoshea saith I doe not find in the auntient histories any other to haue seperated the Church and seduced the people from Gods house then the Priestes Prelates which are placed of God to be the
watchmen for the people because they abused their office For many ambitious men creeping into the seate of the Church were ashamed of the humilitye of Christ Which al thinges are truely verefied in the Romish Church where the Pope challengeth to be Oecumenical and vniuersal Bishop of the whole Churche and so is noysome to all churches And woulde to God this noysomnesse had onely kept it selfe at home in Rome had not also infected some Christian Churches But such is the misery of our times thorough sinne as we can witnesse of manye troublesome watchmen which count them selues so in the Church of God in many places Yea the noysomnes of that Romishe crew hath sore annoyed the Churches beyond the seas and ceaseth not to trouble and vex our Church of this lande by sending out their Seminary Papists and scattering abroade that Viperous brood of the Iesuites which greatly molest our Church and land through their seditious and traiterous practizes that they might bring the spouse eueÌ„ the church of England in bondage againe to that daungerous whatchman the Pope which I hope shall neuer be For hee ceaseth not to smite and wounde where soeuer hee can reach and to disturbe the true Spouse of Christe Iesus For he playeth the roynish ruffler with the Spouse where soeuer he becommeth and all his complices and adhearentes are troublesome watchmen and smiters Furthermore there are some other which for want of warrines smite the sincere professors and their fellow brethren wounding them either with doctrine misapplied as Ezek 13. or with complaining of them as Amaziah did of Amos. Amos. 7. Or by open reproch or some such kind of Ishmaeliticall persecution Othersome as the Brownists if I may so terme theÌ„ they smite all spare none yea the carefullest Preachers are most charged of theÌ„ as reuolters c. they seeke after a sort the subuersion of the whole state Finally many vngratious men of a filthy life and seruile nature which pretend som better shew for the time seeke to occupy the roomes of the Church which are manye times sooner admitted a room I know not by what negligence and grosse ouersight then they which are careful to discharge a conscience in that calling But would to God that they in whose handes it is to reforme would bend themselues to root out such loytering idle and loose men out of the Church But thus the vanitie which SolomoÌ„ noted in the world is to be séen Folly is set in great excellency and the rich set in the law place I haue seene seruants on horsebacke and Princes walking as seruants on the ground Ecc. 10.6 For many vile and vnworthy persons as I said are crept I know not by what ouersight into the Church liuinges Ruffians gamesters fornicators idolaters popish prelates idol ministers as Esay speaketh domb dogges belly Gods Isai 59.10.11 2. Pet. 2.13.14.17 louers of filthy lucre wels with out water empty cloudes wandring stars c. also sectuaries Famelists or Louists many other vnworthy persoÌ„s are set on horseback when many worthy meÌ„ for their learning Godlinesse grauity yea as Solomon calleth them princes are fayn to go on foote like seruauntes For so many blinde Dolts of the Country Ploughmen and artificers thorough Symmony and corruption steale into the liuinges of the Church that the learned and meete persons in the Vniuersitie which shold be called foorth are fayn to be without place Which happeneth partly by default of Patrons which make not conscience of the Lordes people partly by other corruptions but howsoeuer it be the poore soules of the people are in extreame hazard thereby and the people for the moste part see not their owne misery and therefore pitty not themselues nor vse any prayer to the Lord in such causes wherein lyeth the cheefest daunger of soules so as both people and ministers in many places conspire to murther and spoyle their own fouls For if they may haue an honest quiet man as they term him and a good fellow they are best with such a one though he hath no graces from the Lord méet for that honourable and high ambassage which is a lamentable case And the Lorde punisheth the neglect contempt of oure times with the iust plague of the famine of their soules in some place As Hoshea mentioneth chap. 9. ver 7.8.9 The dayes of recompence are come Israel shall know it The prophet is a fool the spiritual man is mad for the multitude of thine iniquity therefore the hatred is great The watchmen of Ephraim shoulde bee with my God but the Prophet is the snare of a fowler in all his wais hatred in the house of his God So that they exercised hatred in the Church bringing such as desire to be taught in to coÌ„tempt to be wondred at as Owls in the day time being made a sign to nod the head at euery man hath a pul at theÌ„ raising vp scornful reproches lies troubles vexations against the godly Esay 8.18 yea they lift them vp on the scaffolds of the worlde as monsters among men to be displaied and laide foorth to contempt as Esay in his time complayneth I and the children whom thou hast giuen me are as signes and wonders in Israel by the Lorde of Hostes which dwelletb in mâ—â—nt Sion Of the one side diuers harsh spirites vnder the pretence of zeale for the reformation of the Church which all the godly hartily wish for and procure in their callings what they may they doe sore assault the Church and the tender consciences of such simple ones as they can preuail with rashly condemning all thinges and seeking soule good thing after an vngodly and vnlawfull manner as the Brownists and such like which labour to alienate the mindes of men from their teachers and from the worde and Sacramentes in the Churche of this Lande because of their priuate dislikings whome I would wish to learne more modesty I speake not to discredite any but to wish men to be wise and stayed in their zeal without rashnesse But thus the saintes of God are tryed by diuers means and haue many repulses in their comming on and by these means some that shold be the watchmen smite the spouse and pull of her vaile playing the rufflers with her Which as it is not without the Lordes witting but by his prouidence so it shal be reuenged vpon them by the same God when he shal take the cause of his church into his hand here we sée then that the church somtime findeth greatest lets and hurts at their hands who should chiefly preferre the cause of the church yet these watchmen they go about the city to visit but to what end they are painful as many now a daies can haue nimble eies to spy out the best forwardest not to further theÌ„ but to hinder them Now let vs sée what the spouse doth in these lets afflictions she groweth not blockish neither waite on other to doe
to note the excellency and holines of the worship of God Therfore also the word for the purenes truth and soundnes of it is called gold That which followeth of hiâ— locks curled or left vp is a spéech borrowed from the vse of men hauing in those times locks of heere curled or standing vp that as it is the custome or maner of men to count them comly and seemely with their lockes so the spouse saith he lacketh nothing to comlines Not that hereby ruffians in our times should beare out them selues in their curled haire women with their haire crisped and layd out as a seemly thing when that is reprehended by Peter 1. Pet. 3. But it was the maner then of some valiant men to goe to Againe it may be that shee meaneth that as the worlde set by them selues and thinke them selues comly with their brodred or crisped haire so the Spouse saith her loue wanted nothing to set him out For the speeche as I sayde in allegorical And we see that in such figures as well from a bad thing as a good a simile may be borrowed as the comming of Christ is compared to a theefe figuratiuely in the Gospel c. Vaine fellowes therfore may not scoffingly maintaine their vile and whorishe pryde by this speech neither yet the mincing Dames their crisped and broydred heere coloured with vnnatural colours as checking the Lorde in his worke as one that did not â—â—lly his part in fashioning of men but we wil adde of our owne hereof come all straunge apparrell as the Prophet speaketh here of come the swynishe gorbellies Zeph. 1.8 their ruffes like Carte wheeles about their neckes Here of spring that filthye abhomination men to resemble women in their long heere and women to imitate men in their dublets and all such thinges as the Lord count the an abhomination spring of this saucely checking of the Lorde in his workemanship by seeking of new vnnaturall formes So as we coÌ„mit filthines with al nations and borrowe of their whoredomes as Israel and Iehudah did Eze. 23.3.14 Who also lusting after the Chaldeans had euen their images and form of their persons and attire paynted on their walles that they might become like vnto them but in the end God iustly sent them into captiuitie into Babilon and scattered them in bondage euen in those nations whose fashions they lusted after The Lorde grant that the wanton lusts of our land also in these points be not a cause in the end to turn vs out of our own land punish vs with those nations whose danities we haue lusted after It followeth that his haire was blacke as a Rauen. The contrary is ascribed to his haire Dan. 7.9 and Apoc. 1.14 Where they are said to be as white as Wool or Snow where the perfection holinesse vprightnesse righteousnesse and iustice of Christ specially his felicity and eternity is noted It shoulde seeme vnto mee that albeit by blacknesse is not ment the contrarye in all points to whitenes yet it may import the deformed estate of Christe concerning afflictions as it iâ— reâ—bâ—ned deformed with the worlde and as Christ is sayd to be Esay â—3 2 Esay 532. For the beginnings of his kingdome should be base and contemptible as a root out of a dry ground But he hath neyther forme nor beauty when we see him there shal be no forme that we should desire him But in the ende he shoulde be moste glorious he should haue a portion with the great and diuide the spoyle with the strong Also we read in the first of the Canticles verse 5. How the spouse sayth she is blacke noting her afflictions cheefly So that here also his lockes may be called Blacke per metonymian that is as one that hath tasted of afflictions which maye make him dispised of fooles but therein his beauty appeareth very much to his Saintes And vsual it is to the Hebrews to cal affliction troubles by the name of darknes and blacknes as Mic. 7 â— verse 12 His eyes like Doues by the brookes of waters She now describeth his eyes by the sober comlines and beuty of them ful of al singlenes innocency and chastity for so she meaneth by comparing them to Doues this simile he amplyfieth by Periphrasis First not simply liking them to Doues but to moste beautifull Doues and cleane which haunt the riuers Secondly white as the milke shining with cleare brightnesse for a Doue is very sharpe and cleare sighted Thirdly always inyâ—y and moist as the Doues by the ful vessels Wherby the perfection of Christs age may be noted alwayes yong and neuer approching to decaying age It may be also rod being set by or according to fulnes or disposed in most apt and comely order For the word which is translated ful vessels signifieth a thing that is made to fit any hollow place or roome as the precious stone in a ringe is fitted closly to fil vp the hollow place of the ring So that the meaning is that his eyes are fitly placed in most comly full and conuenient manner Yea that hee is perfectly sighted without blemish or any appearaunce of vnseemelynesse but hauing hansome welfauoured and chaste lookes Al these metaphors are borrowed from earthly things as I haue saide must often repeat to figure a heauenly incomparable comlines in Christ Iesus vers 13. His cheekes are like a bed of spices as sweete flowers or as yong plants c Meaning that as the beds of spices set in comely order are pleasant to the sight and sweete to the smell so his cheekes were beset with a most comly sweete smelling beard his lips most odourous comely ouerhanging as the flower of the sweet beautiful Lillie These figuratiue speeches borrowed from the comlinesse of the creatures obiect to our sences and applyed to the person of Christe must in no case bee corporally vnderstoode For the holy Ghoste mooueth not to wanton loue nor teacheth men to discribe their louers according to our fleshly liking But in all these thinges poynteth out a spirituall and heauenly loue which doth not satisfy it self in musing vpon or talking of oure eternal loue Christ Iesus For al the similies that may be or comlinesse of the Heauens and celestiall bodies can not sufficiently discouer and make playne the beautie of Christe Iesus our husbande and constant louer Vers 14. His handes as rings of Golde set with the Chrysolite or Tarshish Now shee describeth her louer by the gorgeous attire pretious gemmes rich and costly Iewels which the nobles in those times vsed in their rings and in their garmentes golden buttons beset with precious pearles Therefore shée nameth such pretious stones as were then in highest price For the Chrysolite or Tarshish was a very rich stone that came out of Aethiopia glistering as Golde sparkling as fire of colour like the sea somewhat green being set in Gold But I haue not to speak of the colours forme effectes or
of Gods promise in them selues which concerne euerlasting life yea and desiring to feele that comfort of his loue which for the time they can not feele Which I dare warrant to that soule that feeleth these in truth that they are sure arguments certain and infallible tokens that he is one with Christ For as that member which is a sléepe benoumed brused or hurt do not cease to be a mēber of the body though it looseth some strength for the time but is after recouered to strength and féeling again so euery hurt or wound which the saints of God haue of their infirmities is not by and by a cutting off from Christe For this continual societie or vnity of Christ with his Church is not for a time but for euer not onely in the whole Church but also in euery particuler member thereof Rom. 8.35.38.39 Paule triumpheth in the person of the beleeuers that nothing coulde seperate them from the loue of God which is in Iesus Christ our Lord. Though therfore many od thoughtes or surmises may incumber vs for a time so long as we dislike them in our selues stryuing against them groning for grace of God to suppresse them yet we may boldely saye with the spouse I am Christes and Christ is mine for so long as we hold him ours hauing a true hearty and longing desire after him so long wee are his Of this vnitye commeth necessarily that certainty of perseueraunce and of saluation 2. The certeinety of perseuerance and saluation of the saints which the Saintes of God haue in this life which is the second thing that I noted vnto you out of this conclusion of the Spouse For looke of what condition the roote and stock is concerning the vnity and abiding of the same condition and nature are the braunches but Christ the true root and Vine is eternal therfore his Church or company of the beleeuers which are the braunches of that Vine are eternal The head is eternal therfore the body and members are eternal The foundation of that spiritual house neuer decayeth therfore neyther the building The husband of the Church is euerlasting and can not perishe therefore the company of the beleeuers which are his wife can neuer perishe For the reason of the consequence of these argumētes standeth in the nature of those qualities that are in God and not in the nature of the things them selues For as Christ can not cease to be eternal no more then his father can so the state of the godly can not cease to be eternal vnles God and Christ shoulde cease from their eternity For whatsoeuer quality is resident in the nature of God is alwais the same because the Godhead is not mutable nor contrary in it selfe but alway like it selfe Wherefore vnlesse God and Christ shold cease to be them selues the Church or beleeuers which were elect before al time can not cease to be eternal in so much as the loue wherewith he loueth his eternal and chāgeth not For Io. 13.1 Those whom he loueth to the ende he loueth them So that the Godly which haue once in truth tasted of the loue of God can no more perishe then the loue of God it selfe can perish or his mercy come to an end This causeth the spouse in the confidence of Gods fauor to assure her selfe that Christ is hers Now as this is true in the whole Church that it is permanent and can not perishe but be saued So is it true in euery member wherby they may be assured of saluation in them selues and of their perserance How soeuer the Papists would hold soules in vnstablenes in suspence and doubt of their saluation alway Certaine it is that in some measure the children of God haue assuraunce of their saluation in this life though not at al times alike nor al men alike assurance That the Church or elect in general can not but be saued there is no man I suppose that doubteth But if any doubt I wil set down such proofs as come into my mind wherin the perseuerance of the elect shal easily appear but we must looke into thē with the eyes of faith for the eies of reason are not able once to looke vp into these misteries of faith psa 125.1.2 They that trust in the lord are as mount Sion which standeth fast for euer can not be remoued Also psa 89.30 God promiseth his mercies shal be eternal to Dauid after hee addeth that if his children sin Then I wil visit their transgressiō with the rod their iniquity with strokes Yet my louing kindnes wil I neuer take from him nor falsify my truth This being true in Dauid is also true in euery beléeuer Esa 43.4.7 he sheweth that as God maketh a precious account of his people loue them so they should be called by his name intitled to his inheritance he could not neglect their saluatiō but he must also neglect his own glory Likewise in his 49. chap he inferreth the church Esai 49.14 and verse 15 cōplaining that the lord had forsaken thē but the lord answereth that his loue surpasseth the dearest loue of mothers towards their children so as he can not forget them vnles he forget him self In so much as He hath grauen them in the palme of his hands and they are euer in his sight and verse 1◠The Lord Christ affirmeth Math. 16.18 That as the church is founded in him self So it should neuer perishe neither the gates of hel should preuail against it The like certainty of the saluation of the beléeuers our sauiour Christ auoucheth Ioh. 10. ver 28.29 That they which are his sheepe obey the voice of his worde shal neuer perish but haue euerlasting life Confirming his assertion by a reason drawn frō the nature of God his father that it was as impossible for any which truly beléeued in christ Iesus obeyed his voice to perish as it was for God his father him selfe to be ouercome which cā neuer be therfore nether can the beleeuers be frustrate of life saluation For he reasoneth that because his father he is one his father was of al power absolut that none cold euer master him or preuaile against him therefore none could euer master him or preuail against him therefore none could preuail against Christ him selfe being equal with his father in infinit power Therefore also consequently none can preuaile against the saluation of his elect which are in Christ Iesus So that God hath layde vp the saluation of euery beleeuer in him selfe in the heauens 1. Pet. 1.4.5 without the reach of Sathan hel the Pope and sinne so as we can not be defeated of it Yea none can depriue any of the Godly and faithful of their saluation vnlesse they first robbe God of his infinite power set Christ a side from that glory wherewith his father hath glorified him Yea shal I speake further But in reuerence of Gods frée grace the