Sermons upon the Fifth Chapter of the Song of Solomon, Sermon 5

Sermons upon the Fifth Chapter of the Song of Solomon · Sermon 5

p. 212The fift Sermon or lecture.

YEſterday we heard (beloued) a part of the deſcription of Chriſt, concerning his ſpéech and ſwéet thing of his mouth, with the excellency of his doctrine: alſo the ſecond queſtion of the maydens concerning the place where he vſed with the aunſwere, betweene which was interlined what fruit came by this conference, and how the Godly at Ieruſalem were kyndled with louelove to Chriſt by the example of the Spouſe, whereby ſhe anſwereth to her companions making them priuy to the place of his abode, ſhewing how the church is his Garden, and that he delighteth to be conuerſant there, yea p. 213the ſoule of euerye faithfull man is a Garden incloſed, where Chriſt looketh for fruite, and commeth down thither by his ſpirite, gathering the fruites of obedience, ſanctimony, praiſe & thanks giuing. Nowe wee hauehave the concluſion of the whole remayning to bee ſpoken of, verſe 19. I am my beloueds and my beloued is mine who feedeth among the Lillies. Thirdly the concluſion.This is the thirde parte in generall of the maner of the comming on of the ſpouſe, or of her obeying of her calling, and admitting of the ſuit of her louer, (which I noted to be the ſecond part of the chapiter). For after the ſuit of her huſband wherof you hauehave heard verſe 1. and 2. & her manner of comming on in beeing incumbred with lets at the firſt, yet ouer ſtriding them, and recouering her zeal breaking foorth into a noble and famous deſcription of her louer, wherby ſhe affecteth her companions greatly towardes him, now in a triumphing maner, incouraging others by her example, ſhe concludeth with an Epiphonema, and finitiue ſentence or determination, p. 214aſſuring her ſelfe to bee one with her louelove, and maketh vp the match in her hearte with Chriſt Ieſus, purpoſing to holde out in faithfull louelove to the ende towardes him. Perſwading alſo her owne hearte of his faithfull permanent and eternal louelove towardes her. So that we will conſider in this laſte clauſe and ſentence as the vpſhot of the whole matter.Two things in the concluſion. Firſt the holye ſocietie, communion, coniunction and vnitie that is betweene Chriſt and his Church, ioyned with an indiſſoluble bande and knot. Secondly the perſeueraunce, alſo the conſtant, permanent and certaine eſtate of the Godlye and elect, whereby they ſtand aſſured of the eternal louelove of Chriſte Ieſus towardes them,Firſt the vnitye between chriſt and his Church. and of their owne ſaluation in him. Firſt therefore concerning the comfortable vnitie and coniunction of Chriſt with his Church. We ſee that it is deſcribed vntounto vsus by many ſimilitudes in the ſcriptures, wherein moſt liuely, effectually, and cōfortably that holy, ſpiritual and ſacred ſociety wherby p. 215we are incorporate into Chriſte is diſcouered. As in the 15. Chapiter of the Euangeliſt Saint Iohn: our ſauiour Chriſte vnderunder the parable of a Vine and the branches, ſheweth the mutual louelove betweene him and his members, as alſo the ſweet coniunction whereby they are neceſſarily ioyned togeather, that the life of the one ſtandeth not without the life of the other, and the perfection of the one is not without the perfection of the other. For Chriſte hath inſeperably ioyned all the faithful vntounto him ſelfe, ſo as without them hee counteth him ſelfe as it were vnperfect. Therefore Paul Epheſ. 1.23. after hee had magnified the grace of God towarde the elect, and highly commended the excellency of Chriſte Ieſus whome God had made the head of his Church, he concludeth that the Church as it is the body of Chriſt, ſo it is his fulneſse. As if he ſhould ſay, in that God the Father hath ordayned his Sonne to bee the heade of his Church, euen as the head without the body, is not full but vnperfect, p. 216and the body wanting any member is not in al parts complete, ſo with out the number of his ſaintes which ſhold fulfil the miſtical body of Chriſt, euen Chriſte him ſelfe is after a ſort vnperfect. Not that hee is ſo in him ſelfe, for he is in his owne nature full infinite, and perfect admitting neither maius nor minus. But this is the riches of his grace that he …ath ſo vnited eueryevery one of his ſaints and elect vntounto him, as he can not want any one of them. The force of this ſpeech is wonderful to him that hath the eyes of faith, and exceedingly comfortable to the troubled conſcience, which hath once in trueth taſted of the mercies and grace of God, in whome alſo the worke of faith hath béen truely begun, though it be ſometime in a dampe and as it were ſmoothered vp, yea it can not but rauiſhe them to ſee that Chriſt cannot want nor cut of any member that hee hath once begun to graft into him ſelf. But as y^e Vines and ſuch like plantes eueryevery braunch thereof receiueth iuyce, moyſture, life and nouriſhment from p. 217the ſtocke and root, hath alſo a neceſſary communitie with the ſtocke in all thinges, ſo as from the ſtocke or root is conueyed life and nouriſhment to eueryevery braunch: ſo eueryevery faithful perſon which is in Chriſt receiue from him al neceſſary iuyce and ſupplement, to the nouriſhing and preſeruing of a ſpiritual life in them. Though ſometime ſome of the braunches hang the head, but yet they which are planted of the heauenly Father, ſhal neuer be cut off but ſhal hauehave life eternal with Chriſt Ieſus. This thing alſo is ſet foorth vntounto vsus in the ſimile of a body euen of the head and the members. Therefore (as I ſayd) Chriſt is called the head of the Churche, Epheſ. 1.22. Col. 1.18. For there is a mutual analogie and proportion, betwetne the head and the members and Chriſt & his Church. Wherfore the whole Churche conſidered in Chriſt and his members, is called not only a body but alſo it is called by the name of Chriſt. 1. Cor. 12.12. So as there is a neceſſary vnitie betweene Chriſt and his members, wherby they p. 218are made one, therefore followeth in the 13. verſe. of that Chapter, that by one ſpirite we are al baptized into one bodye, whether Iewes or Gentiles, bonde or free. Wherein the holye and ſwéete Communion betweene Chriſte and his members is layde foorth, ſo as verſe. 27. hee concludeth, nowe you are the body of Chriſt, & members for your part, noting that they alone without other churches, were not the bodye of Chriſt, but they with al other ſhold be aſſociate to the church in al times and places. Furthermore certain it is, that as the body can not bee abſolutely perfect, if it want any, euen the leaſt member, ſo Chriſte counteth not himſelfe perfect til he hath eueryevery one of his mē bers, namely the beléeuers vnited vntounto him. And this body of Chriſt which is y^e Church, receiueth life from him, yea eueryevery mēber is nouriſhed, kept & maintained by one & the ſame ſpirit, which being derided from Chriſt, ſpreadeth it ſelfe by equall meaſure according to the proportion of fayth into eueryevery beleeuer. So as the ſpirite of God is as it p. 219were the ſoule of the Church, whereby eueryevery member receiueth of the fulnes of Chriſt, being quickened by him, & liuing by a common life with Chriſt, whereby they are aſſured that they are one with him, and hauehave life in him. So as Paul. Gal. 2.20. teſtifieth that when he was in Chriſte, he liued not, but Chriſt liued in him. And albeit the members of Chriſt hauehave not alwayes a like feeling of life in them ſelues, but ſomtime they ſeeme to be benumbed and a colde as it were, hauinge no nimbleneſſe or agilitye in them ſelues, yea as it were a ſleepe and voyd of feeling, ſo as they ſcantly can hauehave comfort, that they are of the body of Chriſt, yet this hindreth not, but that they are ioined ſtill to theire heade, ſith it is as impoſſible that any member, that is truelye grafted into Chriſte ſhoulde periſhe, bee cut or wante lyfe, as it is impoſſible that Chriſte him ſelfe ſhoulde wante life. I ſpeake this in the reſpecte of the free grace of God, communicating lyfe vntounto vsus in Chriſte, alſo for the p. 220comfort of ſuch poore ſoules, as beeing graffed into Chriſte by faith, hauing alſo felt of the power of his death and reſurrection in truth, in that they are refourmed from their former wayes and deſire to pleaſe God in holineſſe, yet in the preſent feeling of their miſeries and imperfections can not hauehave comfort, but lye as poore members wounded and panting for life for the time, when yet life is not vtterly out of them. As for the bold and preſumptuous ſinner or libertine, as he neuer taſted of the life which is in Chriſt, by mortification and ſanctification, ſo he hath no warrant yet that hee is of Chriſt, and therefore I can not aſſure any ſuch of the certainty of that life. This vnity and coniunction is alſo figured vntounto vsus in the ſimile of a building or houſe. For we are all lyuely ſtones of a ſpiritual building, couched and layd vponupon Chriſt Ieſus the foundation and corner ſtone of the building. As 1. Pet. 2.4.5. So that as many ſtones couched and placed together in order do make one building, euen ſo p. 221Chriſt and his members become one ſpiritual houſe. Alſo as as the breade and wine receiued into our bodies, become one with our nature and ſubſtaunce, ſo Chriſte and his members become one and are as it were incorporate togeather. They therfore which by faith receiue Chriſte Ieſus in the Sacramentes, applying him with all his riches and mercies vntounto them ſelues, may conclude with the ſpouſe, I am my beloueds and my beloued is mine, &c. But this ſpirituall ſocietie and coniunction is moſt liuely naturally and comfortably portraitured out vntounto vsus, in the vnion and fellowſhippe which is betweene man and wife, as the Apoſtle Paule doth worthely mention in the fift chapiter of his Epiſtle to the Epheſians, verſe 30. affirming that we are members of Chriſtes body of his fleſhe and of his bones. And what more nearer ſocietie of life is there then that which is betweene man and wife, who of two are made one fleſhe, hauehave al thinges common, are a like intiteled to all commoidties p. 222and riches, the one hath a right vntounto the other, that they are ſequeſtred from all other to hauehave and retayne a perfect and continuall ſociety in them ſelues? The ſocietye of Parentes and children is great, of maſters and ſeruaunts as part of a houſhold, the ſociety alſo of brethren and kindred. But this exceedeth all other, yea it is preferred aboue all other Societyes, as moſte comfortable, neere, ſecrete and continuall. But ſuch is the infinite louelove of God towards vsus, y^t he hath not onelyonly affianced vsus to his Sonne as friendes and brethren, but euen made vsus one with him and he with vsus. Oh Heauenly, holye, comfortable and moſte ſweet fellowſhip. No maruell then though the Spouſe here ſo cheerefullye and confidentlye affirmeth that ſhee is her beloueds, and her beloued is hers: wherein ſhee doth not onelyonly ioy that ſhe is one with her beloued, but alſo aduoucheth her faith to him, warranting her ſelfe of all his rich, Heauenlye and incomparable dowrye. Thus all the beleeuers p. 223ſhoulde labour to aſſure them ſelues of this holye vnion and ſociety with Chriſt, being perſwaded that not only the heauenly Saints, or the excellent ſeruants of God which exceed others in holines, knowledge and godlines, or y^e Apoſtles, Paſtors, Preachers or ſuche like are one in Chriſt, and ſo happy: but eueryevery faithfull man and woman muſt be aſſured in ſome meaſure, by the ſpirite of adoption that they are one with him. For ſometime Satan would vndermind the poore afflicted ſouls which are ſnarled in y^e cōſcience of their own infirmityes & corruptions, perſwading them that though the Church be one in Chriſt, neither can be ſeperate frō him alſo the prophets, apoſtles, godly learned men, or ſuche in whome they ſee greater graces far way then in them ſelues, they eaſily grāt ſuch are happy & may be ſure of ſaluation in Chriſte. But I miſerable wretch y^t I am (ſaith the poore afflicted conſcience, humbled in y^e ſight & loathing of the corruptions & remnants of ſinne) I am not like to them: I cānot hauehave that ioy in Chriſt, p. 224duplicate page p. 225duplicate page p. 226duplicate page p. 227duplicate page p. 194duplicate page p. 229duplicate page p. 230duplicate page p. 231duplicate page p. 232duplicate page p. 233duplicate page p. 234duplicate page p. 235duplicate page p. 236duplicate page p. 237duplicate page p. 238duplicate page p. 239duplicate page p. 240duplicate page p. 241duplicate page p. 242duplicate page p. 243duplicate page p. 244duplicate page p. 245duplicate page p. 246duplicate page p. 247duplicate page p. 248duplicate page p. 249duplicate page p. 250duplicate page p. 251duplicate page p. 252duplicate page p. 253duplicate page p. 254duplicate page p. 255duplicate page p. 256duplicate page p. 257duplicate page p. 258duplicate page p. 259duplicate page p. 260duplicate page p. 261duplicate page p. 262duplicate page p. 263duplicate page p. 264duplicate page duplicate page p. 224and in his worde which I ſee others hauehave, neither can I profite in knowledge by the worde, I can not pray ſo zealouſly as others doe, neither can I hauehave that aſſuraunce of Gods fauour and of ſaluation which me thinkes other ſeem to hauehave, my ſinnes are greater then theirs. Alſo I hauehave ſuch vile, damnable and helliſhe thoughts come vponupon me ſometime, as I thinke it is impoſſible the children of God ſhoulde be troubled with, eſpecially when I woulde rathereſt prepare my ſelfe to heare the word reuerently, or to pray faythfully. Therefore I can not perſwade my ſelfe that I am one with Chriſte and ſhal neuer be cut off from him. Many ſuch like thinges I know ariſe in the heartes of the Godly ſometime, and many ſuch replies diſpute in their thoughtes and mindes oftentimes, whereby Sathan woulde faine make them weary of the meanes of their ſaluation, and becauſe they can not profit by them as they would, and when they would, therefore they ſuſpect them ſelues, calling their owne p. 225eſtate into queſtion not hauing for the time anye comforte, in this holy and comfortable ſocietie whiche is in Chriſte. Thus poore ſoules they many times are troubled with their owne ſhadow, euen then when they ſtriue to come neare to Chriſte, and are in deed neareſt to him ſome time, when they thinke them ſelues furtheſt off. But ſuch is the louelove of our God that he hideth it from vsus, that we may after be the ſurer of it. Howbeit certaine it is (if I may ſpeake from experience in my ſelfe and ſome others, whoſe ſtate I hauehave been priuy vntounto) that many times ſuch replyes afore mentioned, namely that we are inferiours to other in knowledge, in zeal, in praier, &c. whereby we faint and ſuſpect our ſelues and ſuch like motions as riſe vp in our ſelues, ſpring partly from a ſecreat enuye ſometime in our nature which is not ſeene to our ſelues, partly of our incredulitie and of other infirmities in vsus, as alſo partly of Sathans mallice which wold diſcourage the godly from vſing the means wherby p. 226we may goe forward and perſeuer. But howſoeuer it be, theſe motions ſpring of our nature, the roote wherof is incredulity and want of faith, yet ſo that ſuch motions as hurtfull as they are, yet are they not vtterly voyd of faith. For a certaine ſound ſead of faith remayneth in the ſaints of God, euen in theſe tumults and vprores of of the minde, in ſo much as there remayneth a certaine earneſt lingring in their hearts towardes Chriſt, coueting to be aſſured of the truth of Gods promiſe in them ſelues, which concerne euerlaſting life, yea and deſiring to feele that comfort of his louelove which for the time they can not feele. Which I dare warrant to that ſoule y^t 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 mē ber of the body, though it looſeth ſome ſtrength for the time, but is after recouered to ſtrength and féeling again, ſo eueryevery hurt or wound which the ſaints p. 227of God hauehave 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 onelyonly in y^e whole Church, but alſo in eueryevery particuler member thereof.Rom. 8.35.38.39.Rom 8:35Rom 8:38Rom 8:39 Paule triumpheth in the perſon of the beleeuers, that nothing coulde ſeperate them from the louelove of God, which is in Ieſus Chriſt our Lord. Though therfore many od thoughtes or ſurmiſes may incumber vsus 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 hauehave in this life, which is the ſecond thing that I noted vntounto you out of this concluſion of the Spouſe. For looke of what condition the roote p. 194and 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 p. 229alway 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 louelove 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 hauehave once in truth taſted of the louelove of God, can no more periſhe then the louelove 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 eueryevery 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 hauehave aſſuraunce of their ſaluation in this life, though not at al times alike, nor al men alike aſſurance. p. 230That 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 y^e elect ſhal eaſily appear, but we muſt looke into thē with y^e eyes of faith, for y^e 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 y^t 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 eueryevery beléeuer. Eſa. 43.4.7. he ſheweth that as God maketh a precious account of his people & louelove 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 y^e church,Eſai. 49.14. and verſe 15Isa 49:14 cōplaining that the lord had forſaken thē: but the p. 231lord anſwereth, y^t his louelove ſurpaſſeth y^e deareſt louelove 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 y^e 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 hauehave euerlasting life. Confirming his aſſertion by a reaſon drawn frō y^e nature of God his father, y^t 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 y^e beleeuers be fruſtrate of life & ſaluation. For he reaſoneth y^t becauſe his father & he is one, & his father was of al power abſolut y^t none cold euer maſter him or preuaile againſt him, therefore p. 232none 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 eueryevery beleeuer in him ſelfe in the heauens,1. Pet. 1.4.5.1 Pet 1:41 Pet 1:5 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 faithful thē ſelues can not cut off them ſelues from their owne ſaluation, nor forfait it, becauſe it is not layde vp in them ſelues but in God, in whoſe cuſtody it is. True it is, we giuegive God cauſe in our ſelues to fruſtrate all his graces towardes vsus: But God will accompliſhe his worke and finiſhe it in his ſeruaunts. p. 233Neither let any Libertine hereof conclude, that he will liue he careth not how, becauſe if I beleeue I am ſure al my ſinnes cannot looſe my ſaluation, I anſwere: faith is neuer ſeuered from obedience nor from a good conſcience,1. Tim. 1.51 Tim 1:5 and a pure heart which ſpring from faith which is careful to pleaſe God, ſo as ſuch hauehave no fayth but an opinion of fayth. Neuertheles I affirm it to be true, that the ſinns, infirmities and falles of the Saintes of God can not fruſtrate their ſaluation, becauſe God looketh not on them but in Chriſte. Shall this therefore ad courage vntounto men to ſinne? God forbid: nay they which are truelye humbled as they know, that God wil not for their ſins caſt them away. So they dare not for their liues to ſinne vponupon hope, though they are manye times foyled ſore of their infirmities. So that although I herein miniſter comfort to the troubled ſoule, ſo I muſt ſay to thoſe that preſume vponupon theſe great and eternal riches of Gods grace, making his mercies a bawde for their ſinnes: certainly p. 234they are without all true louelove to God, and muſt not once looke for any comfort, but be aſſured that as yet they are voyde of the benefite of ſaluation, and are in a damnable and Helliſhe eſtate. For beeing without the Church, in that they ſhew foorth no fruites of obedience to the worde, &c. they can not looke for ſaluation, ſith without the Church there is no ſaluation. Without Noahs Arke was no life. All periſhed in Iericho that were not in Rachabs houſe, ſo in the Church onelyonly is ſaluation, without, nothing but hell and damnation. EueryEvery man therefore muſt labour to be a member of the church of Chriſt, yeelding obedience to the calling of God by the preaching of his word that they maye bee flocked into his folde and Church. For men muſt know that election muſt not be ſeuered from an effectuall calling which worketh in time in the true beleeuers. It is a bleſſedneſſe in deed that we are elected, but if our election be not ratified by the ſpirite of ſanctification, and p. 235that we hauehave not good euidence of it in our owne conſcience, what ſhal it boot vsus? Therefore the Pſalme 65.4. After they of the Church had complayned of their ſinnes as lets to their Prayers before God, ſo as they beganne to ſuſpect their owne eſtate becauſe of ſinne, they conclude to the comforte of their conſcience, that their bleſſedneſſe ſtood not in them ſelues, but in the election of God. Bleſsed is be whom thou chooſest and cauſest to come vntounto thee. So as theſe two are ioyned togeather, namely election and calling, or vocation in the paſſiue ſenſe (that is) that God cauſeth his to come, for none come of them ſelues. Now therefore it is expedient that we make our election ſure by good workes.2. Pet. 1.10.2 Pet 1:10 Yet muſte we not meaſure our election by our good workes or the perfection of them. For we ſee when the ſeruants of God ſuruey their hearts to gather comfort by their calling, or by thoſe graces which they hauehave taſted off, to looke on their faith, hope, obedience, louelove towards p. 236God or their neighbours, alaſſe when they ouerlook al their beſt works that they can reckon vp, yet they can not hauehave comfort in them, if they ſhall onelyonly ſtay in them: but they muſt from the effectes of theire calling (which if they be in trueth are good euidences and argumentes of comfort) looke into this originall of their happineſſe, Bleſſed is be whom thou chuſest. &c. For this is the fountaine of bleſſed es vntounto vsus. Then in the ſecond place we may ſay, bleſſed is hee whome God cauſeth to come to him, and he y^e feareth God, louing and obeying his worde carefully and vnfeinedly, &c. Which al fruits of our calling are not cauſes of oure happineſſe, but teſtimonies and warrantes through the earneſt of the ſpirite that we are happy.

But it may ſeeme ſomewhat nakedly affirmed of the Spouſe without proofe, when ſhe profeſſeth her ſelfe to be her beloueds and that her beloued is hers, when ſhe addeth no reaſon of it. For albeit many grant that they which are truely in Chriſt, and in the p. 237fauour of God they are happy, they can not but doe wel and are of the ſure grounde. But here ſtandeth the queſtion and difficulty of the cauſe, howe eueryevery man may knowe that hee hath part in that vnity of Chriſte, and how a man maye bee ſure of ſaluation in this life. To come to this point, wee muſt firſt conſider that that which is ſpoken in the ſcriptures concerning the ſaluation of the Church or elect in general, with the cauſes & effects therof, is ſpoken alſo of eueryevery member of the Church, and is true in both. As for example, if it bee true, that the Churche or Elect were loued and elected of God before the beginninges of the Worlde, then this is true, euerye faythfull beleeuer was elected before al times. Agayne if the Churche bee called to the participation of the graces of God, then eueryevery faithful beleeuer is. Alſo if the Churche bee holye, then eueryevery one of the Churche is alſo in time called to bee holy. If the church be redeemed and the ſinnes therof pardoned, that it be ſanctified, iuſtified, p. 238ſaued and glorified in the ende, then euerye beleeuer (which is of the church) is redeemed, his ſinnes pardoned, is iuſtified, ſanctified in time, ſaued and glorified in the ende. If the Church or elect in general can not periſh, but is permanent, induring and ſure of ſaluation, then neither any one member of the church can periſh nor be loſt, but is permanent and ſure of ſaluation. Nowe this wee muſt conſider when I ſpeake of the aſſurance of the Children of God: I vnderſtande not ſuch a certantye as is not mingled at all with any doubtfulneſſe. For the beſt aſſured is not alwayes alyke perſwaded of his ſaluation, neyther hauehave all men a like feeling of the comfort and aſſurance of eternall health. For ſometime it is in the Ecclipſe, and the comfort of Gods fauour, is intercepted from vsus by the cloudes of our infirmities, ſo as the eyes of our faith are dazeled. But at ſometimes at leaſt, the Children of God hauehave ſome good aſſuraunce of their ſaluation, though for the moſt part they ſeeme to hang in a p. 239mammering. Alſo otherſome hauehave not ſo full a ſight of it as others hauehave. Partly becauſe of manye corruptions in their nature, which they labour not ſo earneſtly to purge as they ought. Partly alſo becauſe the proportion of faith or the knowledge of God is not a like in al, but ſome more ſome leſſe. But we ſhall in vayne ſpeake of the aſſuraunce of the grace of perſeueraunce or certaintie of ſaluation, vnleſſe we looke vponupon the head ſpring of Gods mercyes in Chriſte Ieſus, with the eyes of faith and ſoberneſſe: alſo vnleſſe we hauehave the teſtimony and earneſt peny of the ſpirite of God, whereby we are ſealed againſt the day of redemption. For if any man hauehave not the ſpirite of Christ, he is not his. Rom. 8, verſe. 9. Epheſ. 1.13.14. Rom. 8.14. Gal. 4.6.Eph 1:13Eph 1:14Rom 8:14Gal 4:6Of the other ſide, They that are led by the ſpirite they are the ſonnes of God ſith God hath ſent foorth the ſpirite of his ſonne into their heartes which cryeth Abba Father. Which as Paule ſayth in the eight of y^e Romans, beareth witnes with our ſpirit that we are the children of God, Rom. 8.16.Rom 8:16if we bee p. 240children then heirs alſo of God and annexed heirs with Christe. Hitherto agreeth that ſentence of Iohn in his firſt epiſtle chapter 4.13. 1. Ioh. 4.13.1 John 4:13Hereby we knowe that wee dwel in God and God in vsus, in that he hath giuen vsus of his ſpirit. Yet it may be ſome man wil reply how ſhal I know that I hauehave the ſpirite of God and Chriſt? I aunſwere that by the fruites of the ſpirite of ſanctification, wee may hauehave good comfort and perſwaſion that wee hauehave the ſpirite of God. Paul in his Epiſtle to the Romans chap. 8. If Christ be in you the body is dead concerning ſinn, Rom. 8.10.11Rom 8:10Rom 8:11but the ſpirite is life for righteouſnes ſake. If the ſpirit of him that rayſed vp Ieſus from the dead dwelleth in you, be that rayſed vp Christ from the dead ſhal alſo quicken your mortal bodies, for his ſpirite that dwelle…h in you. Where the Apoſtle ſheweth that Gods ſpirite worketh mortification in his ſaints, renuing them to a new life, purging dayly the corruptions of ſinne and remnant of iniquity, which by degrees diminiſh in the ſaints. Whoſoeuer therefore taſteth of true mortification and ſanctification, hating ſinne in p. 241truth, labouring to reforme the ſame, deſiring to growe in holineſſe and a new life, applying his heart to be gouerned by the worde in obedience, though he taſte of the remnauntes of ſinne, which wil neuer be fully purged in the ſaints, til they are reſtored fully in the appearing of Chriſt Ieſus, in that perſon vndoubtedly the ſpirite of God beginneth to hauehave a worke, and to incorporate that perſon into himſelfe, that he may be one with Chriſte and may put on Chriſt. Many circumſtaunces there are which time wil not ſuffer me to note vntounto you concerning this matter. But ſure it is that theſe are generall and infallible notes which I hauehave mentioned, whereby a man may be perſwaded (theſe being in him in trueth though vnperfect) that hee ſhal neuer fal vtterly away, labouring to ſhew forth the fruite of faith, hope, patience, obedience, louelove to the worde, towardes his brethren, a care to keepe the worde, beeing prepared or vnfainedly deſiring to …e prepared to be parteners with the ſaintes of p. 242God in affliction and in the confirmation of the Goſpell,…m. 8.17. ſuffering with Chriſt that we may alſo be glorified with him, for theſe fruits cauſed Paule to affirme (as I noted before) that he was perſwaded of the Phillipians, that God woulde perfite that good worke that he had begun in them, euen to the daye of Ieſus Chriſte. Now if this worke of perſeuerance were our own, we might iuſtly ſuſpect that we could neuer be ſaued, or if God hauing begun in vsus, ſhould after leaue vsus to our ſelues to finiſhe vp our owne ſaluation, then wee might well doubt of lyfe: But ſith God which is a perfect workeman beginneth (who leaueth nothing that he taketh in hand vnfiniſhed) to worke grace, faith, ſanctification, obedience, louelove and mortification in vsus, (though they are not perfect and abſolute in vsus) he can not but finiſh his owne worke and perfite his ſaints. Hereof Dauid boldly, confidently and comfortably, inſulting vponupon, and triumphing againſt all troubles and afflictions. Pſa. 138.8. concludeth p. 243with full aſſurance, That the Lord will performe his worke towards him, Adding a reaſō, becauſe His mercies endured for euer. And yet he aſcribeth the worke of perſeuerance vntounto God, ending w^t this ſuite. O Lord forſake not the worke of thy handes. Charging the Lorde that he was his worke, in that he had framed him a new by his ſpirite, therefore it could not ſtand with the Lordes mercy to caſt him off. Oh valiant faith in the ſeruant of God. Thus God euer perfiteth his worke in anye one that belong vntounto him, but the time of his working and the meſure, he reſerueth to him ſelfe to appoint at his pleaſure. So that though we feele not his quickning grace when we deſire it, (nay ſometime it ſeemeth to be furtheſt off when we craue it and neede it moſt) alſo though wee hauehave not that meaſure of his grace which we woulde hauehave, yet let vsus not faynt, but waite on the Lorde with Patience and prayer, for certainelye except the Lorde will deny him ſelfe (I ſpeake with reuerence of his glorious maieſty) p. 244he can not but giuegive to him that hath, …th. 13.12.and he ſhal hauehave aboundantly, yet he can not but make an ende in his ſeruaunts when he hath once begun. Not that God is tyed to vsus at our commaundement. But ipſemet ſibi est neceſsitas. He is a neceſſity to him ſelfe, for his mercies are eternal. But this I hauehave ſufficiently prooued afore. Yet in a worde note this, that God hath tyed his power to his will and promiſe, that whatſoeuer he willeth and promiſeth in his worde hee can not chuſe but doe it. Whatſoeuer he hath denyed, that he doth not. In this ſenſe God ſayth,Gen. 19.22.Gen 19:22 That be can doe nothing to Sodom before Lot was departed. But to returne to the Spouſe againe, though ſhee doth not fully in this ſpeech ſet downe the reaſons that might perſwade her of this certainty: yet if we conſider all the former circumſtaunces of her comming on or obaying of her calling, we ſhal finde worthye fruites which ſhe felt in her ſelfe and expreſſed, that might yeeld ſome argument of this certaine perſwaſion. p. 245As this: her heart lying after Chriſte in the beginning of her calling, thogh many lets mette with her, alſo the complayning of her vntowardneſſe which bewrayed a ſight of her wants. Furthermore her trembling at his diſpleaſure or fearing at his word being affectioned towardes him. Finally her ſeeking and inquyring after him euen when daunger was, her zeale in following him, not onelyonly when others forſooke her, but euen when many ſought to hinder and moleſt her. Thus recouering her zeale ſhe procured others by conferring of the excellency of Chriſt, to be parteners with her in ſeeking after him. Which al were worthy fruits of faith, that might giuegive her comforte to conclude that ſhee was her welbeloueds. Thus eueryevery man muſt labour to come to ſome aſſuraunce of his future eſtate, that we may not liue alwayes to doubt, but that we may bee ready to paſſe in peace at our latter daye, hauing aſſuraunce that we ſhal dye happely and well: yea, that we may p. 246hauehave the eyes of faith to looke into our ſaluation, ſo farre as wee maye ſaye with Simeon, Lorde now lettest thou thy ſeruaunt depart in peace according to thy worde, …uk. 2.29.30for myne eyes hauehave ſeene thy ſaluation. Alſo that we may with Iob, ſtand perſwaded through ſaith that our redeemer lyueth, and that we ſhall See God, not with other, but with theſe ſame eyes. …ob. 19.25.27In the meane time let vsus labour to glorifie oure God by oure obedience, fayth, louelove, and newneſſe of life, that we maye ſhewe how we are one with Chriſte by this that he maye liue in vsus and we maye dye ſo our ſelues: that ſo we may in this lyfe bee ſure of ſaluation afterwarde. For what myſerye is it to lyue, and in the ende not to bee ſure of ſaluation? To this purpoſe Iohn in his firſt Epiſtle, chapiter 3. verſe 2. ſheweth that the louelove of God is great in y^t he hath admitted vsus to be his ſons, after he addeth, That we are euen now the ſonnes of God, but it doth not appeare what we shal be: that is, we ſee not now fully what glory p. 247the Lord hath layd vp for vsus. But we are aſſured that we ſhal be like to the ſonne of God. So then the faithfull hauehave their comfort and aſſuraunce in this lyfe, of obtayning life after. Alſo Paule affirmeth vntounto Timothy, 2. Tim. …That he was ſure from hence forth there was layd vp for him the crowne of righteouſneſſe, which the lord the righteous iudge should giuegive him at the last day. And becauſe we ſhoulde not make exception and ſaye, yea Paule was a notable inſtrument of God, I eaſly beléeue he might be ſure of life, but I am nothing to Paule, &c. therefore he addeth. That crowne is not layd vp onelyonly for me, but for al them alſo that louelove his comming or appearing. For ſure it is, God hath committed vsus to the cuſtody of him that wil neuer ſee vsus periſh, and he againe moſte carefully committeth vsus to his father. Ouerlooke I pray you, with all diligence that heauenly prayer of our Sauiour Ieſus Chriſte in the 17. Chapiter of Iohn, eſpecially from the ſixth verſe, to the ende. Which is full of moſte Heauenlye and wonderful p. 248comfort if the Lorde giuegive vsus eyes and hearts to ſee and vnderſtand it aright. Chriſte there noteth theſe qualities chiefly, in his ſaints. After the fountayn of their election diſcouered which iſſueth out of the free louelove of God, he ſaith of them that they kéep his worde. 2. They acknowledge all good thinges to come from God thorough Chriſt receiuing them thankfully as from him, alſo they receiue his wordes and are aſſured that hee came from God. And becauſe he was to leaue his Diſciples and to departe concerning his corporal preſence, hee therfore committeth them in this ſort to his father ſaying. Verſe 11. I am now no more in the worlde theſe are in the world and I come to thee. O holy father keepe them in thy name, euen them whom thou hast giuen me, that they may be one as we are. This vnitie he prayeth for in al that ſhold after beleeue, that they may be one in God and Christ, as be and his Father was one. O wonderfull care of ſo gracious a Patron. In theſe wordes Chriſte ſheweth that p. 249as the father and the ſom… are one, ſo as they can not be ſeuered, ſo alſo they which are in Chriſt, in whome theſe foreſayde effectes are to bee founde in trueth in ſome meaſure, are one with God and Chriſt, ſo as nothing can deuide nor ſeperate them aſūder. Which is a wonderful comfort to the Saints of God, that their happy life and eternal being, is neceſſarilye after a ſorte ioined with the life and eternal being of God and Chriſte. He meaneth not that the ſaints are ſo one with God as he ſhoulde bee hominified with man, and man deified with God. For this fooliſh and doltiſhe blaſphemye of the Family of louelove is ſo abſurd, as it were a folly to ſpende any ſpeech in the confutation thereof. But as the godly are in Chriſte and ſo ſure of ſaluation, ſo they muſt not loyter in hope and neglect their calling, now becauſe men are ſubiect to this ſliding, our Sauioure Chriſt in that 17. of Ioh.Iohn. 17.John 17 ver. 15. prayeth that his father woulde keepe them from euil, ſanctifying them in his trueth which is his worde. For that p. 250is the ordinary means and inſtrument whereby God vpholdeth his children, and we abide in him and hee in vsus ſo long as we abide in his doctrin,2. Iohn. 9.2 John 1:9 which is eaſily ſeene in this, that Sathan ſéeketh nothing more then to weaken our fayth in the worde, rayſing vp ſo many opinions, ſects and hereſies: therefore this ſhould ſtirre vsus vp to watchfulneſſe.

Thus we ſee the Spouſe might lawfully conclude of the certaintie of her vnity and perſeuerance with her huſbande. Yea al of vsus by her example ſhould labour to hauehave the like perſwaſion of our ſelues, affiancing our ſelues alſo vntounto Chriſt, praying for the fruits of the ſpirit of adoption in vsus, that we being careful to keepe the word, to beleeue and receiue it, that being aſſured that Chriſt was ſent of God a ſauiour vntounto vsus, maye imbrace him heartely with al his heauenly riches, ſtryuing to ouerſtride al lets that might hinder vsus from cōming to him, being zealous of his glory & truth, ſtirring vp others by our example, profeſſing his name p. 251boldly, exerciſing all godly exerciſes, hearing his word, praying oft & heartly vntounto him, ioyning in the company of the godly, beeing humbly thankfull vntounto God for his greate mercyes in Chriſte: ſo as eueryevery one of vsus may be bolde in truth and feeling to ſay, I am Christs, and Christ is mine. O let vsus indeuour our ſelues (my deare brethren) that we may hauehave a liuely taſt & aſſurance, of this heauenly and ſpirituall communion, vnity, coniunction ſociety and felowſhip with Chriſt Ieſus, that we may ſtande perſwaded of his eternal louelove towards vsus and of our owne ſaluation in him. For alas it maketh me tremble to think what a miſerable ſtate y^e doubtful vnbeléeuers which labour not to hauehave any aſſuraunce of life ſhall come vntounto. Who as they neuer were in Chriſt, nor taſted not in truth of the effects before mentioned, ſo ſhall they be without chriſt in eternal paine baniſhed from the preſence of God & of his glorious angels, without the fauor of God & without life it ſelfe. But let not thoſe be diſmaied which doubting p. 252ſometime yet in the middeſt of their doubt deſire to be ſure of Gods fauour, for the vnbeleeuing doubters hauehave no ſuche deſire in truth, reſting vponupon the word, and waiting for further grace and aſſurance. I know our nature wil neuer make an end of replying againſt the certainty of our ſaluation, becauſe of the imperfections and infirmities of the Children of God beeing ful of diſtruſt many times. For when we conſider our eſtate in our ſelues, howe wee are ſhort of all duties, vnfitte to ſerue our God in al true obedience, finding many treaſons and rebellions in our ſelues, being ignorant in his truth, alſo when we profite not by the word, by praier, neyther preuayle as we would agaynſt our imperfections, infirmities and corruptions: then we doubt of the Lordes louelove towards vsus, ſuſpecting of his work in vsus, fearing leaſt al our former profeſſion be in vain, and can ſee nothing that ſhould giuegive vsus comfort of the fauour of God towardes vsus. Thus we ſuppoſe the louelove of God and his fauour to be inconſtant, meaſuring them p. 253by our infirme and weake faith, or by the ſcant meaſure of our obedience. But what ſhoulde ſuch a one doubt of the grace of God, who ſeeing his wants, loathing his ſinnes, ſtryuing againſt them, louing the word vnfaynedly, deſiring to hauehave a heart to pray without hypocriſie, labouring for a new life, beeing angry with him ſelfe for ſinne, and that he can no more profite by the worde, in knowledge, true zeale, humility, louelove, patience, and deſiring hartely that he may neuer ſtart from the obedience of God and his word? Can it be that when the Lorde loued vsus before we were, ye when we were his enemies, before our calling of his free mercye, that he wil now loath vsus, leaue and forſake vsus vtterly when he hath begun his owne worke in vsus? Could he louelove vsus when we were in our ſinnes without remorſe of conſcience: and can he now hate vsus when we indeuour to leaue our ſinnes and are vexed that we can no more grow in godlineſſe and obedience? Could he louelove vsus when we were voyde of his p. 254grace, and vnſanctified? and can hee abhorre vsus when hee hath begun ſanctification in vsus by his worde and ſpirite? ſhall wee meaſure the louelove of God by our infyrmities? or ſhall wee thinke that his louelove laſteth no longer then wee ſtande in full obedience? In deede wee muſt continue grounded in the trueth, and Paule after the mention of the conſtant eſtate of the faythfull, prayeth ſtill for the increaſe of grace, becauſe wee can not bee perfecte in this earth. But God who beginneth and calleth vsus is faythfull,The. 5.24. Theſ. 3.3. which will alſo doe it: yea, hee is faythfull whiche will ſtabliſhe vsus and keepe vsus from euill.

Furthermore, what moued the Lord to beginne any beginning of grace in vsus? did not his owne free merciemercy and louelove? and the ſame cauſe alſo mooueth the Lorde to continue and holde out his mercies begunne to his ſaintes vntounto the ende. So Gen. 18. Gen. 18.18.Gen 18:18God reaſoneth and taketh occaſion from his owne mercies to bee ſtill mercifull vntounto Abraham.

p. 255So that God doth not meaſure his mercy by our faith or obedience, but by his owne louelove and nature, that as his louelove is eternall, ſo his mercyes hauehave no ende. Oh d…uinity vnſpeakable, Oh infinite louelove, Oh gracious mercye, Oh the wonderfull goodneſſe, conſtancye, truth and faithfulneſſe of ſo louing and kynde a God, towardes vsus poore, miſerable, vyle wretches and crauling Wormes. But as for the contemners of grace and they which herevpon ſhal preſume of their good eſtate without good teſtimonye of the Lordes worke in them, not louing his worde, not hearing nor obeying the ſame, nor beeing carefull to mortifie ſeuerall ſinnes in them, not caring but neglecting to refourme them ſelues and their familyes by the worde, nor exerciſing Prayer a neceſſarye fruite of faith, &c. Let ſuche bee aſſured that the Lorde hath not begunne his woorke in them yet, nor made them priuye to his eternall and free louelove: But they are voyde of the p. 256earneſt peny of the ſpirite of God, and in danger to be damned from the preſence of God. For he shall come in flaming fire, …. The. 1.8.9rendring vengeaunce to them that know not God, nor obey vntounto the Goſpel of our Lord Ieſus Christ, which shal be punished with euerlasting perdition from the preſence of the Lord, and the glory of his power. This might make the contemners and neglecters of the word to tremble if their heartes were not cloſed vp to deſtruction. Therefore if we want the effectes a fore ſay e, or hauehave them but in a ſhew or in hip…ſie, let vsus feare: for the hypocrites may goe very far, ſo as in outward apperaunce there appeareth no difference betwéen them and the children of God. Let vsus then beware that our harts deceiue vsus not. For hypocrites may confeſſe their ſinnes and that to the ſeruants of God may alſo craue forgiueneſſe, deſiring the prayers of the Godly but more for the eſcaping of the puniſhment of ſin,Exo. 10.16.17. Acts. 8.24.Exod 10:16Exod 10:17Acts 8:24 then the hatred of the ſinne it felfe as Pharao did, and Simon Magus. Hypocrites may ſeeme to hauehave a great taſt p. 257and ioy in the happy eſtate of the righteous, and a deſire to hauehave part of their felicity as Balaam, Num. 23.… & 24.4.5.Num 23excelling in ſome gifts of knowledge, yea they are forced to bleſſe and fauour the righteous, but al this as men in a traunce.1. Kin. 21.2 27.1 Kgs 21:2 They may repent after a ſorte with Achab, who yet was ſolde to do wickedly, and as Iudas who hung himſelfe. For the repentance of hypocrites is not ioyned with a hatred of their ſinne, nor a deſire of change and amendment, neither yet with the hope of Gods fauour, but either they are ouercharged altogether with the horror of the puniſhment of ſinne, but not of the ſinne it ſelfe and ſo diſpayre: or elſe they harden their heartes agayne in their ſinnes, and ſo purpoſe not vnfeyned amendment of life: therefore though they ſeeme to rerepent often, yet are neuer the better. But the godly as they tremble & ſhook at y^e horror of the puniſhment of ſinne, ſo they alſo hate ſinne it ſelfe, deſiring and longing for a new change in them ſelues and a through amendment, panting, p. 258thirſting, breathing and vnfaynedly longing to taſte more and more of the fauour of God. Furthermore hypocrites maye ſtriue for the defence of religion, inferre ſcriptures for their purpoſe, may finde fault with the ignorant and dumbe miniſtery, maye boaſt them ſelues to be of God as Abilah did.Chr. 13.4. verſ. 9.10. Yea they may be hot againſt papiſtry and idolatry, and yet faint from the true faith in God, and bee hurtfull and mercileſſe towardes the ſaintes of God as Aſ… the king was.Chr 15 9.6. & 16.10.2. Yea hypocrites may after a ſort reuerence the miniſters of God, and doe good thinges whileſt the preachers are with them, furthering religion and countenancing after a ſort good things for the time,…. Chro. 24.….6. Mark. 6.20.Mark 6:20 as Ioash did in the dayes of Iehoiada the prieſt. And as Herod in the dayes of Iohn the Baptiſt. And yet in the ende turne againe to idolatry and ſlea thoſe that rebuke them, as Ioash did.2. Chr. 24.21.2 Chr 24:21 Hipocrites may aſſemble with the ſaints of God to holy exerciſes, and frequent the ſame as Achitophell did with Dauid. Pſa. 55.13.14Ps 55:13Ps 55:14They may receiue the p. 259word with ioye and bring forth ſome kind of fruit for a ſeaſon,Math. 13.2…Matt 13:2 they may refourme them ſelues in their outwarde maners and in their ſpeeches. Finally hypocrites ſome of them may come to theſe pointes, to be lightened with knowledge, to taſt of the heauenly gift to be partakers of the holy Ghoſt, (concerning the giftes thereof, though not of the ſpirite of ſanctification in them ſelues) to taſt of the good word of God for the time, and of the powers of the world to come. Thus farre may hypocrites goe, which yet becauſe they are not refourmed vntounto the image of God, and taſt not in truth of the ſpirit of regeneration, they are but as vanitye and ſhall periſh as the ſmoke. Thoſe points I note to the end that the wicked hypocrites might not preſume vppon this doctrine of comfort, for the ſaints of God that truely begin to taſt of regeneration, & that the godly alſo might bee humbled to examine their heartes that they maye bee ſure, that though the meaſure of grace in them be ſcant, yet that it be ſound and in p. 260truth in them. I can not ſtande to ſet downe the Antitheſies and oppoſitions of the qualities of the hypocrites and of the Godly, to ſhewe in particulers wherin theſe things differ, yet I know if time woulde ſerue it were profitable for the children of God. Neither can I ſtand to ſhew of the other ſide how far the Godly may ſlyde and yet be recouered, and the difference of the fals of the hypocrites and of the righteous and beleeuers. For true it is that the ſaints of God though they can not vtterly fal away from God or from grace (as we hauehave already prooued). Yet ſome of them ſome times fal very far, yea and that not only before their calling, but alſo after they hauehave truely taſted of grace. If I ſhould recken vp the fal of Noah after the flood, the fall of Lot, the fall of Dauid, Solomon, Peter, which fel into groſſe ſinnes after their calling: (For, as for the example of Paule, Magdalen, Mathew, Zacheus, who were notoryous ſinners afore their calling, and were truly conuerted: theſe examples ſtand not ſo fitly to p. 261this point which I ſpeake of, but the other ſinning after their calling, for theſe after ſinnes, be they that wound ſome of y^e ſaints of God ſo déepely) if I ſay I ſhould mention the example of them ſinning after their calling, no man muſt be ſo bolde to preſume to extenuate their ſinnes by them, or boulſter their fals by their ſlydings (as the hypocrites doe againſt whome the wrath of God ſhall ſmoke). But the children of God they may ſée ſomwhat hereby how farre ſome of the Godly ſlide ſometime and are recouered. But theſe ſinned not vponupon preſumptiō but of infirmitie. So that the corruption of nature preuailing, Gods ſpirit was buried as it were for the time. But if men by their ſlidinges are not warned to ſtande the ſurer after, hauing their heartes more kindled with the hatred of ſinne, and are not made more watchfull ouer their infirmities praying more againſt them, purpoſing againſte them, faſting and mourning for them, ſo as they gather the more ſtrength thereby to withſtande the p. 262ſtronglier after, then let them beware leaſt their eſtate indéede be moſt daungerous and miſerable, but thus much in a word of this thing for I mencion theſe circumſtances, becauſe of the certeintie which the ſaints of God hauehave in this life, that none might deceiue them ſelues vnderunder a coulour of hope, vnles they féele the true work of ſanctification in them, though but begun & not yet perfited which cānot be til the comming of Ieſus Chriſt. Let vsus all therefore labour (my déere brethren) to increaſe in all true holynes & ſanctimony after the reuealed wil of God, that wee may reſemble the Image of our heauenly father prſented vntounto vsus in a manifeſt pattern, euen in Chriſt. That by the worde we may growe to more perfection dayly, praying for the graces of Gods ſpirite to be encreaſed in vsus, that ouerſtriding al lets and incumbrances which might fetter or inſnarle vsus, taſting of all former vanities, filthy luſts, the louelove of this world ſelfe louelove, pride, vainglory, hypocriſie, feare of daungers, not hauing our eies p. 263fixed on the hate of the world, to bee ſo tied to our owne credite, eſtimation, commodities, profites or eaze, as wee ſhould feare any hatred of the wicked ſcornfulneſſe and reproches of the vngodly, or be loth to vndergo any ſhame for the ſupporting of Gods glory, that all theſe being ſet apart of vsus, we may cheerfully with the ſpouſe, euen when others ſet againſt vsus and forſake vsus, preſſe foorth to the diſcouering of oure zeale, ſeruing God in ſhame and honor, in good reporte and ill reporte, in peace and trouble, yea in life and in death, alwayes preferring the Lordes cauſe and his glory, which ſhoulde bee more precious in our eies then a thouſand worlds or our own life it ſelf: yea let vsus labour to drawe on others to followe Chriſt with vsus, that y^e Lord may ceaze vponupon our hearts taking them vp into his ſeruice. That ſo we glorifying God in our calling both generall and particular, furthering others alſo wee may ioyfully behold the fruits of our obedience and profeſſion, that we may with the ſpouſe conclude affirmatiuely, p. 264confidently and boldly in full aſſurance by the teſtimony of Gos ſpirit, that we are Chriſts and Chriſt is ours affiancing our ſelues vntounto him, ſo that nothing may ſeperate vsus from the louelove of God which is in Ieſus Chriſt our Lord, but that we ſhall take poſſeſſion with him of his glory in the heauens, which grace God graunt to eueryevery one of vsus and to all his people, for Ieſus Chriſt his ſake. To whome with the father and the holy ghoſt, be al glory honor, praiſe and dominion, for euer and euer, Amen.

Let vsus pray. &c.

End of the text · Bartimaeus Andrewes, Sermons upon the Fifth Chapter of the Song of Solomon (1583)